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Śrīla Śrīdhara Mahārāja: ...That if you give a good singer party, then I can go for preaching. Otherwise we shall go, body is nothing, soul is everything. And the mind is nothing, the body is nothing, soul is everything. Kṛṣṇa is everything. These technical words there are none to attend. So what is the necessity of going to preach?”


   Then Guru Mahārāja told, “You go and speak to the wall and hear yourself. You yourself hear, and speak to the wall.”

   That was his plane of thinking, with so much earnestness he came to push the divine news to the world.

   “Don’t come back. Go and speak to the wall, and hear it, you listen yourself.”

   With so much earnestness he came to preach. Not only by preaching, in any way, pushing.

   “Go, push on, with Kṛṣṇa consciousness.”

   The exhibition, the explanation, the lecture, even any quarrel, even to going in the court. All possible things should be captured and must be engaged in any way with Kṛṣṇa consciousness. Even the court, the pleaders, and the judge, they must be engaged with talking about Kṛṣṇa consciousness. They should be forced to do that. Approach everywhere with Kṛṣṇa consciousness. Stop the worldly activity. Everywhere the talk of Kṛṣṇa, in some form or other. That idea.


   In his last day in Purī I told him when he was alone, I’m alone with him, Prabhupāda, what you have done for the propaganda of Mahāprabhu, of Kṛṣṇa kīrtana, so far, no Ācārya has done so.

   “Do you think like that?” he told me. “Do you think like that?”

   Yes, I see, the exhibition, the chanting of the scriptures, lecturing, going to the court, and anywhere and everywhere you try to push with Kṛṣṇa consciousness every point. The wholesale opposition to the māyā. The māyāic movement, the flow of māyā must be stopped and Kṛṣṇa consciousness will flow everywhere. ____________ [?] The activity of māyā, bring Kṛṣṇa consciousness everywhere.


   Gaura Hari bol. Gaura Hari bol.


   “That is life. And this is death. To cultivate misconception means to cultivate death, mortality, changefulness, that is death. And to live means to cultivate about Kṛṣṇa, the centre of supply of all vitality. No gravity and necessity of any, no importance of the māyāic world. Even if you say there is a fire burning. I shall first put out the fire and then I shall come to join the Kṛṣṇa kīrtana. No, no, no. If the whole world is burnt to ashes, you soul, you have got no loss. Rather, if you are saved from the conception of this material world, you gain. The whole world may be burnt to ashes. You are not affected in any way. All your necessity is in the holy feet of Kṛṣṇa.”


   With such revolutionary instruction he came out to preach.


   “Don’t lose any time. If there is fire I must extinguish it and then coming and joining you in Kṛṣṇa kīrtana. No, no, let it be burned, that is your enemy. The material conception is your enemy. You are soul. With over soul you have got your healthy connection. And this is your enemy, has dragged you down to this material conception of life and death and disease, infirmity.”


   Do you follow? That was his spirit. Go on with Kṛṣṇa. Fame, all devoured by māyā, and death. Misconception means death, miscalculation means death.


   They’re separating me from Swāmī Mahārāja. They’re committing suicide. Common interest. I’m not separate from Swāmī Mahārāja. Those that say like that they’re committing suicide.

   ________________ [?] Can you think this? Ha, ha, ha.


Devotee: What is that?


Śrīla Śrīdhara Mahārāja: It is too much, to swallow this pill. They’re committing suicide. Ha, ha, ha. A ludicrous thing.


Devotee: They may have committed suicide. We also have come here to commit suicide We’ve come here to die to live. It is also suicide.


Śrīla Śrīdhara Mahārāja: Suicide in what sense?


Devotee: Die to live means suicide also.


Śrīla Śrīdhara Mahārāja: Yes. That is give up the undesirable, the body cover. That is not soul proper. You are not properly represented there. Die to live. Die means give up your ego. And the inner golden self will come out. Die to live means, die as you are, as you are at present, die. The whole conception of your own self, all false. A new birth you are to have. And that you will find that your real self is in that plane of immortality. Die. But the other birth, to live. You eliminate that portion. Die means suicide. And to live, why do you exploit that?


bhidyate hṛdaya-granthiś, chidyante sarva-saṁśayāḥ

kṣīyante cāsya karmāṇi, mayi dṛṣṭe 'khilātmani


   [“The knot in the heart is pierced, all misgivings are cut to pieces and the chain of fruitive actions is terminated when I am seen as the Supreme Personality of Godhead.”] [Śrīmad-Bhāgavatam, 11.20.30]


   Most revolutionary thought, especially the second point, chidyante sarva-saṁśayāḥ. All the doubts will be cleared. Is it possible? I thought it is impossible. When the Gauḍīya Maṭha people, in the beginning, they told like that, that their instructions are absolute. Ignoring all the advices that are coming from so many missions and so many classes. Reject all, sarva-dharmān parityajya [Bhagavad-gītā, 18.66] And what we say, take it. Very, very proud, so much puffed with pride, all else false, they are all false. And what they say do, that is the only absolute truth. How it is possible? Then of course I had, I already knew, came to this śloka of Bhāgavatam, chidyante sarva-saṁśayāḥ, that came to my mind. Yes, it is already there, in Bhāgavatam. And in Upaniṣad also.


yasmin vijñāte sarvam evam vijñātam bhavati, yasmin prāpte sarvam idam prāptam bhavati


[“By knowing Him, everything is known - by getting Him, everything is gained.”]


   That is something, if we get that we get everything. If we know Him we know everything. It is in Upaniṣad, it is in Śrīmad-Bhāgavatam. And they are saying from the same plane. If it is possible for me to come to such a universal plane of knowledge then it is a wonderful thing. First with objection and then with this process I came to. And then gradually I found that yes, it is real. It is possible. Chidyante sarva- saṁśayāḥ. Bhidyate hṛdaya-granthiś. The entanglement that is within us, that will be untied. A universal necessity of my own life, that will come, disclose itself. I am such and such. This is already tied down, sealed. The inner tendency of our heart is sealed, and it will be broken. It will come out with its golden spirit, I am such and such. All the doubts will be cleared. Kṣīyante cāsya karmāṇi. All necessity of energising, to spend energy and to acquire things, that will also evaporate. Everything is there. Nothing to be acquired. Such a plane will be open to me. And I shall find I’m a member of that plane of opulence, of infinite. Revolutionary, the most revolutionary.


   Max Muller told, “What is in the treasury of Upaniṣad in India, if the whole treasury is distributed to the world, the whole world will be enriched. But nothing will be lost in the storehouse of India. The whole world will be enriched, but India will still remain as the richest. That Upaniṣad,the knowledge is such there.” Max Muller told, German scholar. “What wealth is within the store of Upaniṣad, the whole world may be overfed and not a part will be lost.”


   Hare Kṛṣṇa. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.


   He’s such, God is such, the fulfilment is such. Searching for Him, that means all these things. Fullest aspect. What satisfaction, how much we can know, we can calculate, what degree of satisfaction we can calculate? Very meagre. We shall find, “Oh.”


   Our Guru Mahārāja used to say with this example, that a boy is born in the dark prison house. Now, from outside one gentleman, one boy is going to him and asking him, “Oh, come, I shall show you the sun.”

   “Yes, sun.” He will take the candle.

   “No necessity of candle to see.”

   “Am I a fool? Nothing can be seen without the help of the candle, with a light.”

   Then he will drag him out. “See the sun.”

   “Oh. By the sun’s light we can see everything.”


   Such wonderfulness will come to a soul in bondage when coming in connection with that Brahman, that Kṛṣṇa, God conception proper. All wonder.


ātmā parijñāna-mayo vivādo, hy astīti nāstīti bhidārtha-niṣṭhaḥ

vyartho 'pi naivoparameta puṁsāṁ, mattaḥ parāvṛtta-dhiyāṁ sva-lokāt


   [One party says: “God exists!” The other says: “God does not exist!” Śrīmad-Bhāgavatam says that the ātmā is self effulgent, but still we find that one class of men say, “He exists, we see Him, He can be seen,” and another says: “He has never existed.” This quarrel has no end because one of the parties hasn’t got the eye to see what is self-evident. This quarrel is a useless waste of time, but still it will never stop; it will continue forever.] [Śrīmad-Bhāgavatam, 11.22.34]


   Self-effulgent. He does not depend on any other thing to make Himself known. But still there is a section always that cannot have any conception of that ________ [?] But this is the defect in them. Sun is self-effulgent. But the owls cannot see. There are so many animals cannot see the light. They must be cured. To them only, no existence of the sun, because no existence of eye. Mattaḥ parāvṛtta-dhiyāṁ. To a particular section the question is whether God is or God is not. In a particular section, the smallest part of a section. And that will always continue, because that particular section will continue. It does not mean that a section cannot see, so there cannot be sun. It is not. He’s self-effulgent. He has the power of showing Himself to all. So,


oṁ ajñāna-timirāndhasya jñānāñjana-śalākayā / cakṣur unmilitaṁ yena, tasmai śrī-gurave namaḥ


   [“I was blind in the darkness of ignorance but my Spiritual Master applied the ointment of proper spiritual knowledge and thus opened my eyes. Unto him I offer my respectful obeisances.”]


   The duty of the Guru to remove the cataract from the eyes, that ignorance. “See.” The cataract is removed then they can see. “Oh!”


   Gaura Hari bol. No more today. I like to retire now.




Śrīla Śrīdhara Mahārāja: ...one can go within such memory of Kṛṣṇa.

   The doctors, they’re also taught a goodness.


Devotees: (Group laughter)


Devotee: The Dr. Guha [?] doesn’t like me.


Śrīla Śrīdhara Mahārāja: Ah, because you accused him to be a demon?


Devotee: Yeah, because he came up to me and he told me one evening: I told him, “Why did you cut my appendix? You took the appendix away. You think you’re better than Kṛṣṇa?” I said, “You think Kṛṣṇa has no reason for putting the appendix?”

   He said, “Well, you have your philosophy, but we have our medicine, to cure people.” He said.

   I said, “Do not undermine my God.” I said to him.

   So he was very angry because I’m questioning about taking the appendix.


Śrīla Śrīdhara Mahārāja: ‘You are my patient. You are not my professor.’


Devotee: Yes. I said, “You will have the material education,” I said, “The Dr. D, r, is the one branch of the biggest knowledge that’s given by Kṛṣṇa.” I told him. “That is only one branch.” I said, “There’s many branches of studies. The root is Kṛṣṇa. He’s the...


Śrīla Śrīdhara Mahārāja: ‘You have come to me to make treatment of you and not to be taught a lesson from you.’


Devotee: Yeah. He said to me that, “You have a big mouth.” Ha, ha, ha. He told me, “You’re a patient, you’re not like a patient.” Ha, ha.


Śrīla Śrīdhara Mahārāja: Oh. ‘But I’m not an ordinary patient ______________ [?]


Devotee: And I said that, “Anything to do with Kṛṣṇa, and you’re telling that appendix is not necessary, then I must challenge you.” I said. “I must challenge you because God has put everything for human being. And because of your little knowledge of doctor,” I said, “You have come up and telling me.”

   Because this Dr. Bhumi [?] told me that, “Kṛṣṇa has done the operation for you.”

   Then I told Dr. Bhumi, “You’re no more doctor.”

   And he said, “What?”

   I said, “Well, you have become more than a doctor by giving the credits to the person whom it belongs to.” See, last time we went he didn’t charge any money, last Saturday.


Śrīla Śrīdhara Mahārāja: Yes. Lalitā Saptamī.


Devotee: Lalitā Saptamī?


Śrīla Śrīdhara Mahārāja: This is the day of publication of my Prapanna-jīvanāmṛtam.

Bhādre-sitā-saptamī, published, Prapanna-jīvanāmṛtam. Ambrosia was published this day.


[gaurābde jaladhīśu-veda-vimite bhādre-sitā-saptamī

tatra śrī-lalitā-śubhodaya-dine śrīman-navadvīpake

gaṅgā-tīra-manorame nava-maṭhe caitanya-sārasvate

sadbhiḥ śrī-guru-gaura-pāda-śaraṇād-granthaḥ samāptiṁ gataḥ]


   [At the charming new temple of the name Śrī Caitanya Sāraswata Maṭha, situated on the banks of the holy river Gaṅgā, at Śrī Dhāma Navadvīpa, and in the association of the devotees, in the shelter of the lotus feet of the Divine Master and the Supreme Lord Śrī Caitanyadeva this work was completed on the Holy Advent Day of Śrī Lalitā Devī - the seventh day of the bright moon of Bhādra in the year 457 Gaurābda (7th September, 1943). [Śrī Śrī Prapanna-jīvanāmṛtam, 10.16]


Yam kam api vraja-kule vrsabhanujayah-, preksya sva-paksa-padavim anuruddhyamanam. Whomever she met in Vraja Dhāma, requested her to join her own party. And when established ________ [?] And when they come, “Yes, admit me.” At once she’s given admission, “Come. Join the service of Rādhārāṇī, Guru.”


yam kam api vraja-kule vrsabhanujayah-, preksya sva-paksa-padavim anuruddhyamanam -

sadyas tad ista-ghatanena krtarthayantim-, devim gunaih sulalitam lalitam namami


    [“I offer pranama unto the supremely charming Śrī Lalitā Devī, the treasure house of all good qualities. Upon seeing any young maiden anywhere in Vraja and discerning that she is inclined towards her priya-sakhī Śrīmatī Rādhikā, Lalitā immediately tells Rādhā that She must accept this person in Her own party (sva-paksa). Rādhā obeys Lalitā, who thus fulfils that maiden’s desires.”] [Lalitāṣṭakam, 7]


   To look after the interest of Rādhārāṇī. So intense attention is never found anywhere. Even sometimes she’s chastising Kṛṣṇa, boldly, to serve the side of Rādhārāṇī, taking risk to blame Kṛṣṇa.


   “You do not know the dignity of my Mistress. You are _______ [?] Kṛṣṇa, You are _______ [?]


   Lalitā Devī’s impact is such. Rādhārāṇī’s interest is the highest in her consciousness.

   These things is over dreaming to us. But such position is possible.


   So much so that Rādhārāṇī Herself She felt ashamed. “What does she say about Me, so much?” So dignity of mind towards Kṛṣṇa, She felt uneasiness. “What do you do Lalitā? Don’t go further. This is very bad.”


   “No. You sit quiet. You don’t know Your interest. I’m Your Lalitā. I know what is Your interest, Your position. At the cost of my life I can’t tolerate that Your dignity should be minimised in any way - never.”


   That is the spirit of Lalitā Devī. Gaura Hari bol. Svarūpa Dāmodara in Navadwīpa realised Lalitā. Constant companion of Mahāprabhu in Purī. Scholar, highest class of scholar, and also a good singer and only ______ [?] without consideration the simple service, of a servant. Any paṇḍita is coming Svarūpa Dāmodara is doing lower service, Svarūpa Dāmodara is there, everywhere. Mahāprabhu when gone, as been lost. They enquire after Him the whole night. Svarūpa Dāmodara with a lantern he’s moving around the seashore, as is required, in this way. Svarūpa Dāmodara. Lalitā Devī and Rādhārāṇī.

   One stanza given by Rūpa Goswāmī about Lalitā Devī.


rādhā-mukunda-pada-sambhava-gharmmabindu-, nirmmañcanopakaraṇe kṛta-deha-lakṣyām

uttugga-sauhrda-visesa-vasat pragalbham, devim gunaih sulalitam lalitam namami


   [“I offer praṇāmas unto the haughty Śrī Lalitā Devī who is charmingly endowed with many beautiful, sweet qualities (sulalita). She has natural expertise in all arts (lalita), thus her sevā self-manifests. She wipes away the glittering drops of perspiration which appear upon the lotus feet of Śrī Rādhā and Mādhava when They meet; and she is perpetually immersed in the most elevated mellow of sauhrda-rasa, or undivided absorption in fulfilling the heart’s desire of her intimate friend Śrīmati Rādhikā.”] [Lalitāṣṭakam, 1]


   Rūpa Goswāmī has composed a song in praise of Lalitā Devī, how is she, the first attendant of Rādhārāṇī. In inauguration he says, rādhā-mukunda-pada-sambhava. Lalitā Devī is a little aggressive in nature, pushing and meddling in the affairs which are connected with Śrī Rādhā and Kṛṣṇa. She goes to interfere. She thinks it is her responsibility, of all the affairs connecting Them. So she goes to interfere with anything in connection of Rādhā-Kṛṣṇa. Forward, a little aggressive in nature. Intolerant. But Rūpa Goswāmī justified her character. How?


rādhā-mukunda-pada-sambhava-gharmmabindu-, nirmmañcanopakaraṇe kṛta-deha-lakṣyām


   What is the standard of her love and sacrifice about Rādhā-Kṛṣṇa? She says, if a drop she finds in the foot, either of Rādhārāṇī or Kṛṣṇa, rādhā-mukunda-pada-sambhava-gharmmabindu, a drop of sweat if she finds on the foot of any one of Them, nirmmañcanopakaraṇe kṛta-deha-lakṣyām, as if with millions of bodies, with so much eagerness she jumps to remove that drop of sweat. So much affection she feels about both of Them. At the bottom of her aggression, and interference of any affairs connecting Them, at the bottom is such a great affection, deep affection. And that justifies all these activities. As the leader accepted by the whole group of Rādhā-Kṛṣṇa, she’s the leader. And the standard of her love, her affection, she veers towards that couple is of such standard. Can’t tolerate a drop of sweat on the foot of the Divine Damsel. On that level she works. Nirmmañcanopakaraṇe kṛta-deha-lakṣyām. As if millions of bodies she wants to create, to remove that drop of sweat. Can’t tolerate any trouble, least trouble.

Uttugga-sauhrda-visesa-vasat pragalbham. But she’s very aggressive and talkative. And goes forward to adjust that, anything and everything, as if she’s mad of leadership. But what is at the bottom? Fortunately the great concern for Them, the justification is there. Uttugga-sauhrda-visesa-vasat. Sometimes chastising Rādhārāṇī Herself.


   “You do not know how to behave with Kṛṣṇa. What You are to do, I’m teaching You. You sit here in this way. Don’t try to be available so cheap to Kṛṣṇa. You must be careful of Your own dignity.”


   In this way she treated Rādhārāṇī also as a guardian. Though little lower in age, little younger, but still she takes the care, caretaker of Rādhārāṇī. Always forward to look after the cause of Rādhārāṇī, to espouse the cause of Rādhārāṇī. _______________ [?] And always thinks herself responsible for the whole affairs concerning Them. Sometimes she goes to chastise Kṛṣṇa also.


   “You don’t know the dignified position, what the dignified love my friend has got towards You. You undermine that. I can’t allow it.”


   In this way, it is all, from our mundane plane, a non understandable thing. We are a creature of the plane of lust. Similar, but great and great difference between the two. Only one is perverted reflection of the other. The opposite. One prema, the highest sacrifice. And this lust is gross sense pleasure. North pole and south pole, the distance like that. Just opposite. We are mad with this lustfulness. But such madness is also, it is the effect, perverted. It is in the original and that is fair and noble, because the sacrifice at the bottom. Self-forgetfulness, self-forgetful sacrifice, reckless sacrifice for the satisfaction of the prime cause autocrat whose extent cannot be calculated. Intensity can never by calculated, cannot come in calculation. That is prema, heart-most sacrifice. The renunciation, that is very a very pale thing to that service, sacrifice. Renunciation, liberation, salvation, only to come out of the negative aspect of life. But the positive life, life of sacrifice, the highest, the acme, is to be found there.


   Lalitā Devī’s position is such. She thinks as a guardian of Rādhārāṇī. “I’m Her guardian. I don’t allow, I can’t allow, to minimise this great divine love and sacrifice.”


   She stands guarantee. Even to Kṛṣṇa, not to speak of other persons in the ordinary public market. But to Kṛṣṇa it is also most valuable and makes it rare, valuable and rare. Such is Rādhārāṇī’s sacrifice in love, that intensity, dignity. Unthinkable, unknown and unknowable. Only we are to conjecture the ideal. But if we think that we have got that, it is finished. We have got some else. It is such a thing, adhokṣaja. It can never be caught by any force of our level, the mind, intelligence, avāṅ-manaso gocaraḥ. It exists transcending our mental speculation and also the consideration of our judiciousness. But still it exists.


   So Lalitā Devī is of that importance, unique importance she has got in the līlā of Kṛṣṇa, the guardian of the līlā. There are others, she friends of Rādhārāṇī. Some are neutral spirit, Kṛṣṇa and Rādhārāṇī, some little partial towards Kṛṣṇa. But she’s cent per cent partial towards Rādhārāṇī’s cause. This is Lalitā Devī.


   Her birthday, the day of her appearance was just before that of Rādhārāṇī, the day before yesterday. And yesterday was the day of appearance of Rādhārāṇī Herself.


   We’re told that She was found to float in a lotus. Her father was childless, VṛṣabhānuRaja, a chief gopa chief, the cow keepers chief, chief cow keeper. No child. But suddenly found one day that in a lake on the lotus, one beautiful girl, but eyes closed. He found and he took Her. The girl was very beautiful, perfect, but eyes are closed. That VṛṣabhānuRaja had friendship with Nanda Mahārāja. He was also cow keeper chief, Nanda Mahārāja. Some grazing ground...


End of 82.08.24.A_82.08.27.A



Start of 82.08.27.B


Śrīla Śrīdhara Mahārāja: Vṛṣabhānu had some natural friendship. And Yaśodā heard that her friend Kīrttikā has got no child but suddenly found a girl of exquisite beauty, but blind. And taken from some lake from the lotus and she’s bringing up. She went to visit, to congratulate, “That you have got at last a beautiful girl.” And she took with her Kṛṣṇa also, Yaśodā took Kṛṣṇa with her. They’re talking. And Kṛṣṇa suddenly went to the girl. In such a position, the girl suddenly opened Her eyes and first saw the boy Kṛṣṇa. It is told. So first opening of eyes and seeing, meeting Kṛṣṇa. This is līlā, eternal incidents, events, repeated in a particular way like drama. One drama is being repeated many times. This is in the eternal quarter. And sometimes the screen is taken away and it comes to flash in a particular place. So in the original place the līlā is going on, coexistent. All the līlās, subsequent succession, and also coexistent. And by His will some glimpse comes to the current mundane brahmāṇḍa as an exhibition to attract the people for this age. So, it was told in that way. The first, the children’s union, interchanging Their vision. Afterwards Vṛṣabhānucame and Kīrttikā, queen, the chief queen, began to nurture the baby, the girl, grown up.


vṛṣabhānūdadhi-nava-śaśi-lekhe, lalitā-sakhi guṇa-ramita-viśākhe

[From Śrīla Rūpa Goswāmī’s, Śrī Rādhikā-stava, 2]


Vṛṣabhānūdadhi, that the sea, just as moon is supposed to come out of Kṣīroda samudra.

   The present geologists, some of them are of the opinion that from the Pacific the moon anyhow was shot forth, thrown. A portion of the Pacific, there was some island, and anyhow by some earthquake, or some push, like rocket, it was sent onto the atmosphere and has become moon. It is also Indian mythology is also that opinion, that the moon has emerged from Kṣīrodaji, that milk ocean.

   So vṛṣabhānūdadhi-nava-śaśi-lekhe. Rūpa Goswāmī is describing, that the family of Vṛṣabhānuis compared to that ocean and from this, moon has sprung up, as Rādhārāṇī. So beautiful comparing with the moon that has come from the ocean of Vṛṣabhānu’s fortune. The fortune of Vṛṣabhānuis compared with the ocean. And from there sprung up VṛṣabhānuNandini Śrī Rādhikā.

   The young age is like this. Gradually She grew up and had to marry. And the marriage was performed, and that is only ostentatious. Different angles of vision about that. Some saw that Brahmā one day get Rādhā-Kṛṣṇa married in a jungle. Some say that actually by the social soil Rādhā-Kṛṣṇa was married. Different kalpa, different modification of different stages.

   But what Mahāprabhu accepted to be the highest attainment of ones life, that not married, wife, Rādhārāṇī was to Kṛṣṇa, married elsewhere. But each others heart did not know anyone else as Their lover. The hearts automatic connection, full. And to show it is not chance coincidence, but it was a necessity to establish that the free love crossing recklessly the directions and the influence of the society, and the scriptures, crossing the conceptions of religious sentiment, taking so much risk, the union with Kṛṣṇa, that holds the highest position.

   It makes very rare, two points. One point, it is very rarely possible, very hard to get that favourable situation. Another, that for this purpose we’re taking the greatest risk possible, without caring for anything. This is given the supreme most supreme position.


   Of all the services of different rasa, mādhurya rasa is the full and main aim is that to be pushed to its highest intensity than these circumstances are necessary only can produce that sort of intensity. The highest intensity can be produced by artificial dearth.

   If we make the rice or wheat underground to create a dearth of food, then food is very valuable. So also, the dearth, the rareness, the impossibility of union has been created. For this, such adjustment is necessary between the two, between the couples. And also They’re crossing all sort of conceptions of religion sentiments. And this is the highest. No consideration of anything when They’re going to meet. At all cost, at all risk, They’re going to serve. So the intensity becomes highest.

   It is managed by Yogamāyā. To raise it to the highest level, Yogamāyā manages in this way, the union to be the most important, most worthy, and fruitful, it is necessary. To manage, inform the environment in such a way.

   As in vātsalya rasa, Yaśodā is arranging everything, she’s mad to feed her child. But child does not find satisfaction there. Kṛṣṇa. He’s satisfied only stealing, He’s eating stealing things. Yaśodā has reserved very palatable things, and she will kindly feed her child. But child is not satisfied there. He wants to stealthily take them and to feed something and to feed others also. There He finds much satisfaction. Not in ordinary stale _________________ [?]


   Mother is calling, “Come my boy. Take Your seat here. I have kept much valuable dishes for You. I am giving, serving, all these things You take.”


   Ordinary. There He does not find, He can’t relish. But here stealthily He will go and snatch things and He will throw this side, that side, some to monkey, some to other boy. That is His boyish nature for satisfaction. Not in ordinary way. In vātsalya rasa also showing autocracy. The autocratic nature of exacting affection from the environment. So autocratic nature also of extracting the highest form of love from the consort group. These things are happening. We are to understand the scientific position. Otherwise everything belongs to Him. Yaśodā prepares everything for satisfying Him, to make Him eat, to feed Him. But He’s not satisfied to take in that way. So everything belonging to Him. He’s the enjoyer of everything, the absolute. But still,


aher iva gatiḥ premṇaḥ, svabhāva-kuṭilā bhavet [ato hetor ahetoś ca, yūnor māna udañcati]


   [“Just as a serpent naturally moves in a crooked way, in a zigzag way, the nature of love is naturally crooked. It is not straight. So the concerned parties quarrel, sometimes with cause and sometimes without cause, and separation comes. Separation is necessary for the transcendental pastimes of Rādhā and Kṛṣṇa.”]



   Just as a snake moves in a crooked way, not straight, it is natural for it. So the movement of the waves of the love, in such a way, and it is natural. We are to approach the thing in this way. If we understand that, step by step in a scientific way, then we’ll be able to answer any questions that may generally come.

   ‘That what is the ideal of God is a debauch, He’s stealing? How it can adjust with the ideal of the holiness in the God?’

   Generally people will come and attack in this way. But they forget, but they can’t understand, can’t follow that this is first in the plane of sacrifice, not in the plane of enjoyment, exploitation. It is beyond renunciation, then sacrifice, dedication. It is there.

   And He’s the owner and consumer of anything and everything. He can take in any way. Everything is for Himself. And none have been given a position to comment on that. It is eternal, and irresistible, the flow of the plane. The highest fundamental flow, the flow of the fundamental plane is of such nature. No question of morality because not a second party is present there. He’s the only party, the only party. His movement is such. You are none to question. It is such by nature. So you come to comment. Who are you? What is your position? You are a party, to become jealous with His activities. He’s advaya-jñāna, absolute. You are culprit.


Nirmat-sarāṇāṁ satāṁ [Śrīmad-Bhāgavatam, 1.1.2] In the beginning Vedavyāsa says, “What I’m going to say here, it is not meant for the malicious people, for the jealous. The jealous, the party feeling that I’m also party, I have got the right of comment over the universal, such foolish and jealous and malicious people has no entrance into this līlā of Kṛṣṇa I’m going to describe. Only the non-malicious, non-jealous, who understand his own position, what is he. He cannot question. If you put a question in the absolute movement then he’s wrong. The absolute līlā can never be wrong. It is ahaitukī, causeless and irresistible. And it is the sweetest, the nature of the sweetest, and purest thing goes in such way. And you as a jealous anti-party, you are going to comment, you are culprit. You are to be punished for that. The universal wave is such. He’s the autocrat, everything is for Him, mind it. He’s for Himself. He’s not to be accountable to any person, or give explanation to anyone. Then His absolute characteristic is gone. The absolute wave is such, cares for none, went in such way. You are represented there. If you can appreciate, you can have entrance, then you can have taste of that finest quality of sweetness. You are allowed. If you can adjust, you can do away with all jealousy and maliciousness, you will find in your heart that it is, and it should be the nature of the absolute sweetness autocrat. And then you will be considered to be bona fide participant in that līlā. And you will find that you will be getting the highest ecstasy in your heart. All accommodating heart, you are to prepare for yourself for the absolute līlā. This is what is necessary for you. Be open to receive the absolute wave of sweetness that comes to you, try to understand. And only through the divine agent you can prepare yourself for the same and you will be able to find.”


   So this is the background of the līlā of Rādhā-Kṛṣṇa. And Śrīmad-Bhāgavata and Mahāprabhu took it for us, beautiful. Be selfless, selfless to the extreme. And this is the standard of selflessness, self effacement, self forgetfulness, self surrendering. And then you will be able to participate the universal, the characteristic, the movement, the sweetness of the absolute wave, the wave of sweetness absolute. That is irresistible, which can never be opposed by any anti-force. And it is such, the ultimate existence of the reality is such, of such nature. It is not equilibrium, but it is dynamic. The ānandam, the ecstasy, the happiness, it is dynamic and its movement in such a way. And you can participate in it, prepare it, remove all your selfish, crookedness and jealous temperament. Then you will be considered fit to come in connection with that most fundamental wave of absolute sweetness. This is the background of Rādhā-Govinda līlā. We must prepare ourselves in such a way if we like to approach towards that.


   This is Vṛndāvana, characteristic of Vṛndāvana. Mahāprabhu and the Ācārya, Bhaktivinoda Ṭhākura, Bhaktisiddhānta Saraswatī Ṭhākura, came with this fact to take it to the world. And what this scientific discovery or invention, or other religious partial conception will come to do it. Swāmī Mahārāja took it to the length and breadth of this world. And they are to come to this thought, at last, to reach there, this is the goal. The groundwork, he has prepared, called so many.


   “Come and see. This is not non scientific. The most scientific, the most argumentative, and the most plain, and the most happy goal of our life. Come, all come. Mahāprabhu came with this successful success in life of you all. Know what is your prospect. The prospect of your life can come to such high level. Try to understand what is that. What is that.”


   Generally we are captured by the lust here, even including the animals. Everywhere we find that there is a sort of pleasure which can attract all, but what is that? Try to analyse that. And when the outer malicious defective covers are broken, separated, then we shall find the priti, originally it is that great thing, the divine love. The divine love, and that perverted reflection of the divine love is acting in this world, masterly, master hand. Even the animals, even the trees also, we are told they’re all mad of this satisfaction.

   What is at the bottom, the ideal of this charm, go to understand that. In the highest play it is so sweet, it is so pure, it is so desirable, and it is the real fulfilment of us all, including the whole world animation, all the parts. It is there, the cause, the divinity is there. And the perverted reflection is capturing and giving reaction, giving troublesome reaction to this sense pleasure here.

   But in the original it is very wholesome, and it is the wholesome of you all. Svarūpe sabāra haya, golokete sthiti. Back to home, and home is sweet. And the sweetness, the charm of the home is there. And it is in this way it has been described in Bhāgavatam and Mahāprabhu. And Gauḍīya Maṭha and to you all Swāmī Mahārāja as a general call to understand your own fulfilment, to get your fate, try your fate and to get the highest fortune.


   Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari bol. Gaura Hari bol. So I stop here today.

   Jaya Rādhe. Gaura Hari bol. Nitāi Gaura Hari bol.


Devotee: Jaya Oṁ Viṣṇu-Pāda Paramahaṁsa...


End of 82.08.27.B



Start of 82.08.29.A


Śrīla Śrīdhara Mahārāja: ... Who is He, Kṛṣṇa? Yogīndra durgama gatiḥ madhusūdano'pi.


[yasyā kadāpi vasanāñcala khelanottha, dhanyāti dhanya pavanena kṛtārtha mānī

yogīndra durgama gatiḥ madhusūdano'pi, tasyā namo'stu vṛṣabhānu bhuvo diśe'pi]


   [Prabodhānanda Saraswatī says: “From a reverential distance, with all adoration, I offer my obeisances, unto the daughter of King Vṛṣabhānu, Śrī Rādhikā, who captivated the heart of Kṛṣṇa, the Supreme Lord, Who is rarely attained even by the foremost of yogīs. Once a gentle gust of wind wafted the sweet scent of Her clothing towards Kṛṣṇa and He felt so blessedly fulfilled that He embraced that fragrance to His heart.”]

   [Rādhā-rasa-sudhā-nidhi-maṅgalācaraṇa, 2]


   He’s that Madhusūdana for whom all the yogīs and the jñānīs are searching after and can’t find anywhere. That is His position, the position of _______ [?] But all the great men are searching heartily for Him, and they fail to find Him. And that Kṛṣṇa finds, thinks Himself fortunate at the touch of the flowing wind of the outskirts of the dress of Rādhārāṇī. Then how His position?

   Mr. Gaowl [?] has quoted this śloka to prove the dignified and noble position of Rādhārāṇī in Vṛndāvana.

Tasyā namo'stu vṛṣabhānu bhuvo diśe'pi. And the author says that, “I cannot venture to have a look at that Rādhārāṇī. But the direction where She lives, where She is, then here, from far distance I show my obeisance to that direction where that divine damsel has got Her home. Vṛṣabhānu bhuvo diśe'pi. That direction, I show my highest obeisance to that direction, of that house of Vṛṣabhānu where that damsel has got its highest stage. We have no audacity to approach and enter into that village, of that house, and to see Her and show our respect. No. No such audacity we should have. From far away we show our obeisance to that direction. That is sufficient. That is sufficient for us to get our best benefit.” This is the conception.


   Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.


   And this is not story, this is fact. This is real, this is the reality. And in other words, what we think to be real that is all mortal, illusion, hallucination. But the reality is this, and with this idea we’re to approach in the beginning step by step, how it is so. It is imagination, hallucination, or it is reality? How it is possible? First, in the beginning, we’re to think where we live, where our consciousness is so busy, that is transient, and that is nowhere. Now and never it may come, the whole globe, sun, moon, all disappears, coming and disappearing. But the soul is permanent within us, and through the soul we’re to tackle with the real plane and the development of that plenary position is in such a way. By gradual process we’re to - not by jumping, then we shall go in some speculative position and then fall down and break our legs and foot, that will be there. It is sahajiyāism, not an easy thing.


   And Kṛṣṇa, He’s in such position. When we, overnight, we get that imitationist, very cheap. It is very cheap. Lives after lives, only to remain in the path of search. It is such, to be common in the real path of search, that is our reward. We cannot go astray. That will be our reward. That I have got, as a finite I have got the infinite into my fist - a fool’s speculation.


   Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. So I close.




________________________ [?] In Sanskrit.


Gopeśvara: Yes.


Śrīla Śrīdhara Mahārāja: But in India they remember Sanskrit, no written Sanskrit _____________ [?] he introduced, and Germans are great appreciators. And they’re told as Hans. Furious Franc and Fiery Hans. I read in English poetry. Hans means haṁsa. In Bhāgavata it is mentioned, in the beginning there was two sects, paramahaṁsa and haṁsa, two sections. Hans means haṁsa. So they have mentioned one of the ancient culture, they have mentioned in the _______ [?] Veda. ________ [?] And their appreciation for the culture which is nearer to Vedic culture. So I have got much appreciation for that.


Gopeśvara: Yes. She joined Swāmī Mahārāja...


Śrīla Śrīdhara Mahārāja: Max Muller he announced, about two hundred back, announced that, “The store of Indian Vedic culture, in Upaniṣad, so much wealth, the whole world may take it and will be enriched, but not a bit will be less there. So much wealth contained in the store of Upaniṣad in India. The statement of the ṛṣi,that whole world may be well fed but still not a particle will be less there.” That was his historic announcement, of Max Muller.


   Then another gentleman also, I can’t remember his name, he told that, “Gītā is the highest theological book in the whole of the world. And its speciality is this here, “That Gītā says that you can’t change the environment, you have no capacity to do that. Only your peace depends on your own adjustment with the environment. And this is the key to peace of life, and nothing else. This is found in Gītā. The environment you can’t change. You have no hand. Only your hand is to tackle you, and you form yourself in such a way that you may have proper adjustment with the environment. And that is only the key to have peace in ones mind and nothing else. That is a great finding. The ultimate finding. Adjust yourself with the environment. You can’t change the universal environment. That is under you, and the resultant of so many forces. You can’t control that, however attempt you may make, all futile. Only the key to find ones mental peace, to control him, to adjust with the environment, anything, to adjust in such a flexible way with the circumstances, that is the key of success, of attainment of peace of mind. And it is repeatedly told in Gītā, repeatedly it is always advised, do this, this is,


karmaṇy evādhikāras te, [mā phaleṣu kadācana / mā karma-phala-hetur bhūr, mā te saṅgo 'stv akarmaṇi


   [“I shall now describe niṣkāma karma-yoga, the path of selfless action. You have a right to perform your natural prescribed duties, but you are not entitled to any fruits of that action. You should neither act with desire to enjoy the fruits of your work, nor, as a result, should you be attached to neglecting your duties.”]

   [Bhagavad-gītā, 2.47]


End of 82.08.29.A



Start of 82.08.29.B


Śrīla Śrīdhara Mahārāja: “The result has got no relation with your deed. You go on doing your duty, then leave it, and the result is in My hand. Don’t worry about the result. Only fully attend, concentrate only in discharging the duty. Whole attention devote only to discharge your duty perfectly and don’t look after the consequence. It is in My hand, not in your hand. It is in the hand the resultant of the whole forces.”


   And that is the special characteristic of the advice in Bhagavad-gītā, and nowhere else. One German scholar told. I forget his name. When I was a college student I came to his circle.


   Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari bol. Gaura Hari bol. Nitāi Gaura Hari bol.


   And the Hitler’s dictation was very favourite to me. He asked the ladies, “Go home, leave the office work, and give good sons. I shall reward you. You all go home and give me well trained children. And I shall reward you all.”

   This is Indian culture, nearer to Indian culture.

   And Goring told, “A man who is afraid of the battlefield, and a woman who is afraid of the childbirth, they are the worst kind of men and women. Women must not be afraid of the pain of childbirth. And a man must not be afraid of dying in the battlefield.” _____________________ [?]


   Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Nitāi Gaura Hari.


   The Wilhelm Kaiser, in first great war, about England he told - his mother was British and he was German. The German, generally, they hate the British. Once when he was young, he was playing with his mother’s brother’s son, maternal cousin, he was playing, and anyhow some strike came onto the nose or something, blood oozing. Then he was very much enraged and told, “Let the British blood flow away from my body. The British blood flow away.” The mother came from the British. So he was very much proud of that German blood. In that first war we are told of ‘free nation and free ocean.’ Kaiser fought for free nation and free ocean. “Why the British will have control over the whole of the ocean?” The British was in full glory of its power at that time. _______________________ [?] Sun never sets on the British kingdom. British held such power at that time.


   Hare Kṛṣṇa. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. ______________________________ [?]

   Nitāi Gaura Hari bol.


Badrinārāyaṇa: Mahārāja, the first time the Bṛhat-Bhāgavatāmṛta was spoken, was it Uttara from Parīkṣit Mahārāja?


Śrīla Śrīdhara Mahārāja: The beginning is such [?]


Badrinārāyaṇa: He had that much realisation?


Śrīla Śrīdhara Mahārāja: Very small time left between the hearing of Parīkṣit and his death. Śukadeva parted away after, there is another book where it is mentioned. Śukadeva went away and Parīkṣit had little time to be bitten by the snake, and just at that time Uttara, Parīkṣit’s mother came, approached him and told, “What you have heard, speak it in a nutshell to me.”

   And in a small span of time, Parīkṣit he gave the summary, the substance of what he heard from Śukadeva. And that is the basis of Bṛhat-Bhāgavatāmṛta. Sanātana Goswāmī has mentioned. And there is a book, where it is mentioned. I forget the name. It is mentioned there.

   Nitāi. Sambandha jñāna, where we are. What is our environment? For this, Bṛhat-Bhāgavatāmṛta is helping us make spiritual progress of life, progress, step by step. ____________ [?] The peak of spiritual knowledge, the highest attainment, with gradual process. Nitāi Gaura Hari bol.

   A map of the spiritual kingdom. Which country is where, which country is where. If we have a conception of that, then any anomaly we can crush it immediately. Ke?


Badrinārāyaṇa: Daśaratha Sūta Prabhu.


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Once Kṛṣṇa He became Daśaratha Sūta, do you know? Eh?

   In Dvārakā, Kṛṣṇa was sitting with Rukmiṇī, Satyabhāmā. And with some purpose He sent Garuḍa to bring some blue lotus. And Garuḍa went to bring lotus and that was under the jurisdiction of Hanumānji. Hanumānji knew it. And Kṛṣṇa’s reason was to check the pride, or something like that, of Garuḍa, Sudarśana, and Satyabhāmā, these three He wanted to check their, er, audacity, or something like that.


Badrinārāyaṇa: In previous Rāmacandra līlā, Garuḍa...


Śrīla Śrīdhara Mahārāja: He wanted to check their _______ [?] their pride was, as if, I want to say. Hanumān’s pride was...


Badrinārāyaṇa: Checked.


Śrīla Śrīdhara Mahārāja: And by, no, Garuḍa’spride was, first by Hanumān. Ke?


Badrinārāyaṇa: Anurādhā.


Śrīla Śrīdhara Mahārāja: Oh. Anurādhā has come, taking so much risk?


   And then Sudarśanawas also, he was just on the outside _________ [?], his pride was also checked.

   And Hanumān coming, “Jai Rāma, Jai Rāma.” He’s chanting the name of “Rāma Rāma.” He does not know his object of worship than Rāmacandra, none but Rāma.

   Then Kṛṣṇa, He asked Satyabhāmā, “Oh, Hanumān is coming, I must take the figure of Rāmacandra and you take the figure Sītā Devī.”

Satyabhāmācould not do that, so she had to go under the throne.

   And He asked Rukmiṇī Devī, “You try to get the figure of Sītā.”

   Then Rukmiṇī managed that, and she sat on His left side, and Kṛṣṇa became Rāma.

   Then Hanumān came, and with those blue lotus worshipped Rāmacandra.

   And then after some time, Satyabhāmā, she was insulted rather, and her pride that she holds the highest position of all the queens, that was quenched.

   And Sudarśanahe was moving on the gateway. And Hanumān told him, “I have to go.”

   “Oh, where do you go? I shall go and take permission and then I shall allow.”

   Hanumān threw his finger within that round ring and suddenly swelled his finger and it became like a ring on the finger of Hanumān.

   And Garuḍa he took him in his armpit.

   Then Kṛṣṇa gradually released “The Sudarśana, you are here. Oh Garuḍa, he’s under the armpit.”

   Hanumān told, “They came to disturb me, I lift them up.” In this way, wanted to check their pride.


   This is the līlā of the Lord. Everything is there but the standpoint is just opposite. That is līlā, all surrender to the centre. Everything is just like this. It is perverted reflection. And that is original movement. So all similar, only the standpoint is just opposite. One, is fullest sacrifice and one is fullest aggrandising principle. Only the spirit, the question on the principle of adjustment. _____________ [?]

   Hare Kṛṣṇa. Hare Kṛṣṇa. Inner internal adjustment. The question, the love is there, adjustment question. Our Guru Mahārāja used, every now and then, he used these words. ‘Religion is proper adjustment.’              We are improperly adjusted, adjusted with the whole. And the conception of the whole also varies according to different stages of understanding. The highest is adjustment with the beauty, adjustment with the love. That is the highest. So no complaint there can be necessarily, only. If there is something else then that is defect in the adjustment, not anywhere else, adjustment.

   Poison becomes medicine and medicine becomes poison. What is medicine of Māyāvādī, that is poison to the devotee. Liberation, the question of non-differentiated liberation, that is the highest goal. That is their nectar. That is their highest form of medicine, diet. And that is poison to a Vaiṣṇava.

   And none wants slavery. Everyone hates slavery. But slavery to ______ [?] to Kṛṣṇa, that is the highest attainment according to Vaiṣṇava. Most highly valuable. But as much as, according to the degree of slavery, we get our position dignified. Slavery is not so cheap to that highest entity. Slavery means unconditional surrender, wholesale surrender. It requires the greatest fortune to be so much self abnegated. Selfishness means aggression, exploitation. To dissolve the so-called selfishness of aggressive nature, leave it all, whole, and whole represented in its cause, and that cause is love divine, and to have connection direct with Him.


   Gaura Sundara. Gaura Sundara. Gaura Hari. Nitāi Gaura Hari bol. Nitāi Gaura Hari bol.

   Nitāi Gaura Hari bol. Nitāi Gaura Hari bol. Nitāi Gaura Hari bol. Nitāi Gaura Hari bol.


 Vasu Gosh says that,


yadi gaura nā hoita, tabe ki hoita, kemone dharitām de

[rādhāra mahimā, prema-rasa-sīmā jagate jānāta ke

madhura vṛndā vipina mādhurī praveśa cāturī sāra

baraja yuvatī bhāvera bhakati śakati hoita kāra]


   “If Gaurāṅga did not come, then how could I live? Through Gaurāṅga I have got the taste of such a high type of nectar. If Gaurāṅga did not come, we could not have any taste of such highest thing. Then how it would be possible for me to live? It’s so life sustaining, such nectar. So much high degree of sustenance I find from this nectar brought by Gaurāṅga that I can’t imagine if He did not come, how could I live. Without my such highest prospect of life I could not know myself, my own fulfilment. I was just a foreigner to my own self. He came and showed myself how beautiful I am, how high I am. So much dignity of mind He has shown to me. I was devoid of that, I was living so long, long ages, devoid of the key of my own home, sweet home. He has given me the key of my own home, my sweet home. How could I live before? So much wealth I have got.”


   Gaura Hari bol. Gaura Hari bol. Nitāi Gaura Hari bol. Nitāi Gaura Hari bol.


   How indebtedness to Gaurāṅga. Kemone dharitām de, rādhāra mahimā, prema-rasa-sīmā jagate jānāta ke. My own property _____________________ [?] take it to be the secret of my life, secret success of my life. ___________________ [?] But what sort of gratitude I can show __________ [?] Nothing. He has given so much but I have given nothing. So I am a stone, this heart is a stony heart. I cannot show my proper thankfulness to that Gaurāṅga who has given me so much. ____________________________________ [?] O creator, what stony heart You have given to me that I cannot show my proper respect to that Gaurāṅga who has given me so much, cannot overestimate it.”


   These are the feelings of the devotees ______ [?] of Gaurāṅga. They are impressed with ___________ [?] Gaura Hari bol. Gaura Hari bol. The land of Gaurāṅga. Hare Kṛṣṇa. Nitāi.


   How, Anurādhā, you are feeling?


Anurādhā: ___________________ [?]



Śrīla Śrīdhara Mahārāja: I gave the example of Hitler in my religious lectures. Hitler classified the general public into four classes. Clever lazy, clever industrious, stupid lazy, stupid industrious. He told that generally I ____ [?] the working people with clever and industrious. But clever and lazy I put them at the head of the department, a peculiar thing, clever and lazy. Because they are clever, they can manage, and because lazy, at the time of need, they can come with fresh energy. And those that are clever and industrious, they are always labouring and labouring, and they’re finished, and at the time of need no fresh energy can come from them. And those that are stupid and lazy, I try to give some sort of engagement. But I’ll always keep myself far off from the stupid and industrious. They will do always wrong and some other hands will be necessary to do away with their wrong.

   So the karmīs, the exploitationists, they are stupid and industrious. And the stupid and lazy are the renunciationists, Buddhists and Śaṅkara, the mukti kami. And clever and industrious are the devotional group, clever and industrious. And clever and lazy is Kṛṣṇa. In this way I used to qualify to the public.

   The whole staff is clever and industrious. They’re always engaged in service and cleverly, not misusing their energy. And the opposite is the karmī school, the exploitationists. They are digging their own grave. They’re prey to the reaction. For every action there is equal and opposite. Always taking loan and thinking that I’m making progress. Stupid and lazy, the Māyāvādī. Māyāvādīns, they only go to the abscissa and, “No, that is nothing, no more. No more land to go up.” They dig their own grave and enter there and finishes there. They’re stupid and lazy. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari bol.


Badrinārāyaṇa: Mahārāja, you said that the goal of the Buddhists is the Virajā. What is that?


Śrīla Śrīdhara Mahārāja: Virajā prakṛti ______ [?],in the verge, the last extremity of the exploiting energy, energy of exploitation. Coming in no contact with their permanent soul within. And the Śaṅkara, Brahman nirvana, that comes to touch their own self, soul, and not towards upper connection of the souls.


apareyam itas tv anyāṁ, prakṛtiṁ viddhi me parām

[jīva-bhūtāṁ mahā-bāho, yayedaṁ dhāryate jagat]


   [“O mighty hero, Arjuna, this worldly nature known as external, is inferior. But distinct from this nature, you should know My marginal potency, comprised of the individual souls, to be superior. This world is accepted by this superior conscious potency as an object of exploitation for sense enjoyment, by the agency of each individual's fruit-hunting actions and reactions. The divine world emanates from My internal potency and the mundane world from My external potency. The potency of the living beings is known as marginal, on account of their medial adaptability - they may choose to reside either in the mundane plane or the divine.”] [Bhagavad-gītā, 7.5]


Para prakṛti. And the internal potency, unknown to them, the para prakṛti, Brahman nirvana, to come anyhow to the consciousness that I’m a particle of consciousness and no more. In the world of consciousness, there are so many things. They do not care to know that or to enter there.


[ye 'nye 'ravindākṣa vimukta-māninas, tvayi asta-bhāvād aviśuddha-buddhayaḥ]

āruhya kṛcchreṇa paraṁ padaṁ tataḥ, patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ


   [“O lotus-eyed Lord, although non-devotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. Although they may rise to the level of impersonal Brahman realisation, they fall down from their position of imagined superiority because they neglect to worship Your lotus feet.”] [Śrīmad-Bhāgavatam, 10.2.32]


   Go up to abscissa with the passport, go to the limit of the country, but without visa, have to come back. No other alternative. __________ [?] told that, “Your visa example has given a very clear conception of the svarūpa śakti land.” The visa. Passport is not everything. That is mukti, to go to the verge of the land. Last extremity you can go, with passport. Passport of two kinds, one within the country, and another to have a glance of the other country standing only here. So this is that land, and this is ours, something. Hare Kṛṣṇa. 'Virajā,' 'brahmaloka,' bhedi' 'paravyoma' pāya.


[upajiyā bāḍe latā 'brahmāṇḍa' bhedi' yāya, 'virajā,' 'brahmaloka,' bhedi' 'paravyoma' pāya

tabe yāya tad upari 'goloka-vṛndāvana', 'kṛṣṇa-caraṇa'-kalpavṛkṣe kare ārohana]


   [“The creeper of devotion is born, and grows to pierce the wall of the universe. It crosses the Virajā river and the Brahman plane, and reaches to the Vaikuṇṭha plane. Then it grows further up to Goloka Vṛndāvana, finally reaching to embrace the wish-yielding tree of Kṛṣṇa’s Lotus Feet.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 19.153-4]


Bhakti-latā, one who gets the seed of devotion, their progress goes and it crosses the area of Virajā, and then that of Brahmaloka, and then enters into Vaikuṇṭha, the spiritual cosmos. 'Virajā,' 'brahmaloka,' bhedi' 'paravyoma' pāya. The serving cosmos, they enter. And the lower part is calculative cosmos, and the highest part non calculative, spontaneous, automatic. Service is automatic, you do not know. Just as reflexive action. Digestion and so many other things within our system is going on unknown of our consciousness, that we do not know. That is, what is that called? Reflex, no. What is not voluntary?


Badrinārāyaṇa: Involuntary.


Śrīla Śrīdhara Mahārāja: Involuntary.


Devotee: Automatic.


Śrīla Śrīdhara Mahārāja: Automatic. That has got a technical name. In a system, in the whole system of digestion we do not know anything. Without our knowledge they’re doing...


Badrinārāyaṇa: Mechanical.


Śrīla Śrīdhara Mahārāja: ...and that has got some technical name. So it is like that. Unconsciously they’re engaged in service. They cannot but do that. This is Vraja, Vrajabhumi.

   Brajabhumi is taken by Manjuali to ISKCON, is it not?


Anurādhā: Yes. That was mother Indira, Gopeśvara’s wife, Indira. She told me Brajabhumi and Manjuali came to London to get back the other girls, for ISKCON. She was being preached on the way by Dhanañjaya. Dhanañjaya, one ISKCON devotee, he met on the plane, he preached to her. Ha, ha, ha. She had a hard time in Nepal so, very bad time.


Śrīla Śrīdhara Mahārāja: Let us try to think it is all for the best. It is all for the best. ____________ [?]


   Nitāi Gaura Hari bol. Nitāi Gaura Hari bol. Nitāi Gaura Hari bol. Nitāi Gaura Hari bol.

   Nitāi Gaura Hari bol.


Gopeśvara: Mahārāja, our Godbrothers were not successful in their preaching in Germany. They have tried for some years but they have not been successful there.


Śrīla Śrīdhara Mahārāja: But I heard, it is in Back To Godhead, HaṁsadūtaMahārāja went there. The German people they have banned any kīrtana and preaching in the public places. Only they can do within the room. And some broke the law and preached in the street, so they were put into prison. And HaṁsadūtaMahārāja went there, and the case in the court, and he pleaded himself, and he impressed the solicitor of the opposite party as well as the judge. “That what they’re doing, it is for the service of the Lord. They have no right to stop it. Still they take the rule, and the judge also, they have an oath in the name of the Lord, and justice in the court they take the law in the name of the Lord, take the oath in the name of the Lord. So it is over the government system. The law of God they admit, but it is over the man made government, so they should not do this.” And since, that has been loosened there, slacked there, control. I was told like that. Is it not true?


   Why the German people they’re apathetic, because the source is from America, they have got that apprehension. They’re still suffering from before. That Eisenhower who was the general of the opposite party, he was a German. Einstein he lived in Germany, who invented that atom bomb which concluded the war in Germany. So Germany is mainly afraid of the opposite camp. So much so, that they do not like that something from America will come. In what colour it is coming, and how, what colour it will take in the last time, and what disaster they will come in our country. Apprehension still lingering there.


   Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Gaura Hari.


   Eisenhower was of German blood, and Einstein, they’re the two main causes of the defeat of Germany. In both the great wars America came in the last time and crushed German people.


   Clever and industrious, this is the very nature of German people. Even Churchill, when it happened, came in such a position war that Germany will jump on the shore of England, it was apprehended. And France was captured. And Germany, “Now we must jump over England.”

   At that time Churchill is giving warning to the people. “Don’t think that our navy will be able to protect them. Even any time they may land some land force to the shore. The land soldiers you also be very much attentive, alert.” At that time he told, “They’re working with German thoroughness.” That came from the mouth of Churchill, the worst enemy of Germany. “German thoroughness,” and idiomatic word. “What they do, they can do thoroughly. So much thoroughness in activity is never found elsewhere.” It came from the mouth of Churchill himself. “With German thoroughness.”

   That is their national characteristic. What they do, they do well. Industrious, and clever, and cheap. In British India, the German merchantiles used to come to India, efficient also, cheapest, none could compete with them. Then Japan came to compete with Germany, more cheap, but not good things. But Germans peculiarity, things are good and also cheap. So none could cope with them in this affair. A nation blessed with much exceptional quality. Their appreciation for India is solid.


   Rabindranatha, when our Guru Mahārāja wanted to send preachers to England, he sent his followers, Bon Mahārāja and others, to Rabindranatha. “Take his advice, what he says.”

   Rabindranatha told, “Oh, you want to go to England, but they’re proud of their rulers, and we are ruled, so they won’t care to hear your words. And if you go to France, France also, it can take easily and also shake off easily. And America, the field has been wasted, exploited, so many yogīs and others went there to preach something. And they, especially mixed with the ladies, with some yoga system, and purchased bad name for India. So rather go to Germany. They have got real understanding. They do not take anything easily, but when they appreciate they take it rightly and hold it, accept it. A solid nation.” Rabindranath told like that.


   Hare Kṛṣṇa. Gaura Hari bol. Germans. _________ [?]


End of 82.08.29.B



Start of 82.08.31.B


Śrīla Śrīdhara Mahārāja: Gaura Hari bol.


Gopeśvara: Is having a diet of only fruit and milk is that considered fasting?


Śrīla Śrīdhara Mahārāja: There is classes. Without any water, that is the first class fasting. Then there is the least, one who cannot do that he can take all these things. ___________________________________ [?]

A gradual, take only water. Who cannot do without food, without anything, he can take the gas coming out of the milk or something, burning. Then next he can take water. Then next he can take fruit juice. Then next he can take this, roots _____________ [?] Then again milk. In this way. Then lastly, after sunset you take _________ [?] a little rice, etc.

   But for Ekādaśīit is meant that this ________ [?] especially Ekādaśīday sin takes shelter in so many grains, and those must be left. So fruit and root and milk, generally that may be taken. Ekādaśī. _______ [?]

But with anukalpa it is also the ruling is there that service is first, will be given consideration. So if I fast, do not take any water, I shall lie down and not able to do any service of the Lord, that is not desirable. So this anukalpa and do service of the Lord, that will be better.


Gopeśvara: At one time, our Swāmī Mahārāja advised us who were staying in India to take only fruits and milk and some simple boiled subji. He said that would be best for our health. But does that mean that in order to break the Ekādaśī, then we should also take some grain in order to honour the Deity?


Śrīla Śrīdhara Mahārāja: Grain means to break Ekādaśī?


Gopeśvara: Yes.


Śrīla Śrīdhara Mahārāja: Grains should not be taken.


Gopeśvara: So, usually if one is following this diet of fruit and vegetables and milk, then every day one is following that diet because it is conducive to good health. So then the day on Dvādaśī, one has to break that Ekādaśī. So that means that one must take grains on that day, on Dvādaśī?


Śrīla Śrīdhara Mahārāja: At least, if he’s a patient, he may take, but only he will touch, he gives honour.

   Hare Kṛṣṇa. Nitāi Gaura Hari bol.

   What did you find Karnarni’s opinion about Jayatīrtha Mahārāja? Did you have any talk?


Gopeśvara: No. I didn’t want to go into these matters with him. But he was very respectful to us and it did not seem that he was disturbed by our visiting him or anything.


Śrīla Śrīdhara Mahārāja: All right. Did you hear about his son, Gurupāda?


Gopeśvara: No, he didn’t mention anything about his son.


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Nitāi Gaura Hari bol.


Devotee: _________________________________ [?]


Śrīla Śrīdhara Mahārāja: ____________________ [?] You go and take pāraṇa, the time is passing away.

___________________________________________________________ [?]


Devotee: __________________________________________ [?]


Śrīla Śrīdhara Mahārāja: ____________________________________________ [?]

   With all _______ [?] Mahāprabhu decided to take prasādam, and told that, “Whoever has come in service of this ceremony, they all will be blessed with devotion. Who has taken prasādam, who has given baluka [?], who joined the procession, every one of them will get surely the devotion of Kṛṣṇa.”


   Haridāsa Ṭhākura. ___________________________ [?]


Akṣayānanda Mahārāja: Mahārāja, generally we’re told, Haridāsa Ṭhākura is Lord Brahmā, perhaps in a lower representation. So because he was so intimate with Mahāprabhu...


Śrīla Śrīdhara Mahārāja: In your story he’s Brahmā?


Akṣayānanda Mahārāja: Yes.


Śrīla Śrīdhara Mahārāja: That is written in some scriptures also. But... stole cows in Vṛndāvana and the cow calves. For that he... of this yavana, Muslim class, for that. Brahmā had connection with that cow stealing affairs connection. Insulting the cows he had to come to the connection of yavana, the Brahmā. And Advaita Prabhu is considered Śiva. And they are very much connected, Haridāsa Ṭhākura and Advaita Prabhu, from the beginning, even from before Mahāprabhu’s appearance, they are connected ________ [?]


Akṣayānanda Mahārāja: Mahārāja, because his connection with Mahāprabhu was so intimate, we wonder, does he also have a higher connection in Braja līlā, Haridāsa Ṭhākura? It would seem, we do not know, but would there be a higher connection in Braja līlā?


Śrīla Śrīdhara Mahārāja: And Brahmā and devotees also took feet water of Haridāsa Ṭhākura after his demise. They all drank. Paduka pani. [?] Devotees should not be considered within the physical connection.


Akṣayānanda Mahārāja: What is the rasa sambandha of Haridāsa Ṭhākura?


Śrīla Śrīdhara Mahārāja: That is not there, the general. Taking the Name and what is exemplified in him by taking the Name he’s going up, but not entered into particular rasa he has been described anywhere, in general.


   ... with Nityānanda Prabhu and Advaita Prabhu, intimacy with Them impresses us to think that he had not much connection with mādhurya rasa.

   But still, ________ [?] Rūpa and Sanātana, they used to take their shelter in the house of Haridāsa Ṭhākura, whenever they came to Purī, Rūpa, Sanātana used to live along with Haridāsa Ṭhākura.

   That is for some other reason. Rūpa, Sanātana they were brāhmaṇas,but for their intimate connection with the Muslim rulers. If anyone cast any glance towards them, for this caste question in Purī brāhmaṇas, they did not give any opportunity to those critics. They considered themselves very low and used to live with Haridāsa Ṭhākura.

   And even did not use the ordinary road where generally the servitors of Jagannātha are coming and going in general, avoided that road. And in the hot sun went to Mahāprabhu to Tota-Gopīnātha over the sand, and got some boils under the foot.


   Mahāprabhu asked, “Why did you not come over this cold road. Over the hot sand you have come.”


   “No, so many devotees of Jagannātha, they’re passing by that road. If any touch of us disturbs them so I have selected this way.”


   Mahāprabhu He expressed satisfaction. “You have really established the dignity of the arcana mārga. If you do not do, who will teach such things to them? Very careful about arcana. In rāga mārgaso much consideration of these trifle things have been omitted. But in arcana kāṇḍait is strictly observed. And he understands this.” Mahāprabhu admired this attitude.


   Mahāprabhu asked Haridāsa to come within the house and take prasādam along with Him. Haridāsa Ṭhākura did not come, he refused. He told, “No, no. Only after the feeding of the Vaiṣṇava, some little remains should be cast on this road, and I will be satisfied with that, Vaiṣṇava ucchiṣṭham. I don’t dare to go in the temple.” So Mahāprabhu’s call also was not hypocritical, sincerely He called. But Haridāsa Ṭhākura refused, totally.


   Then Mahāprabhu without disturbing him asked Govinda, “Take some prasādam and give him there. He won’t come here. Devotees of different temperament may be disturbed, he does not like to see that.”


   Up to that mark that we have no concern with this body. We’re completely separate from any body interest, physical interest, and established in the continuous conception and ultimate vision in one’s soul’s existence independent of this body. That is the Vaiṣṇava conception, ātmā dharma, soul’s function. The body contamination should be absent there. Bhāgavata has condemned in the strongest terms this body conception. One who thinks this body is himself he’s a gokhara. Not only an ordinary ass, but those worthless asses that can be used only to carry the fodder of the animals, and not to serve any purpose of the human society. Such an ass is he, gokhara, who considers his body is his own self, he’s not separate from the body.


yasyātma-buddhiḥ kuṇape tri-dhātuke, sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ
yat-tīrtha-buddhiḥ salile na karhicij, janeṣv abhijñeṣu sa eva go-kharaḥ


   [“One who believes this body, which is composed of mucus, bile, and air, is the self, who thinks of his wife and children as his bodily expansions, and who considers the land of his birth worshippable, who visits the holy places simply to go swimming, without seeking shelter of the holy saints who live there, is no better than a cow or an ass. His conception of reality is condemned.”] [Śrīmad-Bhāgavatam, 10.84.13]


   All consideration of purity is in the spiritual realm. One who thinks that has got material connection is a fool. An ass who has only _________________________ [?] The purification capacity of Ganges water, that cannot be identified with the water externally which we see. It may be filthy, foamy, muddy, but still it has got the capacity to purify something. Gaṅgāmbhasāṁ na khalu budbuda.


[dṛṣṭaiḥ svabhāva-janitair vapuṣaś ca doṣair, na prākṛtatvam iha bhakta-janasya paśyet

gaṅgāmbhasāṁ na khalu budbuda-phena-paṅkair, brahma-dravatvam apagacchati nīra-dharmaiḥ]


   [“Being situated in his original Kṛṣṇa conscious position, a pure devotee does not identify with the body. Such a devotee should not be seen from a materialistic point of view. Indeed, one should overlook a devotee’s having a body born in a low family, a body with a bad complexion, a deformed body, or a diseased or infirm body. According to ordinary vision, such imperfections may seem prominent in the body of a pure devotee, but despite such seeming defects, the body of a pure devotee cannot be polluted. It is exactly like the waters of the Ganges, which sometimes during the rainy season are full of bubbles, foam and mud. The Ganges waters do not become polluted. Those who are advanced in spiritual understanding will bathe in the Ganges without considering the condition of the water.”] [Śrī Upadeśāmṛta, 6]


   A Vaiṣṇava may be physically defective, lame or blind, or any other defects he may have. But that does not affect his status in the world, in the Vaiṣṇava world. It is independent of this material thing. Body connection and mind connection also, mind is only drawn from this material world, that is called mind. To want something and not to want something, that saṅkalpa, vikalpa, I want such and such things, I don’t want such and such things. This is what is within us called the mind, and that concerning to this material world.

Avāṅ-manaso gocaraḥ, it’s beyond the reach of the mental speculation, this spiritual, this revealed truth has got nothing to do for the mind on it. Mind cannot have any conception of this revealed truth. It has got its own law. Mind cannot catch, the ordinary intelligence that also cannot judge. The judging faculty of this world that cannot become a judge in that plane. The domain of revealed truth is completely separate thing which seems to be impossible from this plane. That has its own law, own nature, own capacity, everything different. The world of infinite. The laws of the world of infinite cannot be similar to the law which is invoked in the world of finite, a separate law. We have to imbibe that, we have to forego this law and to imbibe that law. And we must be proficient in that law, consider cases of that domain. This law won’t do there any good.

   And no law in Braja. All His sweet will, but will is sweet and servitors of the highest dedicated spirit for Him, so no law is necessary there. Servitors are up to any degree of dedication, and the Lord, the absolute good, His sweet will, His will is autocrat but that is sweet. So no question of any law there. Still it seems to be similar. And we are told that this world has come as a reflection of that high world, highest world, but perverted, with opposite prospect, opposite end. Not giving fulfilment but deceiving, deceitfulness. Everyone wants to rob his neighbour, so deceitfulness, so it is perverted.


kṛṣṇera yateka khelā, sarvottama nara-līlā, nara-vapu tāhāra svarūpa

[gope-veśa, veṇu-kara nava kiśora, nata-vara, nara līlāra haya anurūpa]


   [“Lord Kṛṣṇa has many pastimes, of which His pastimes as a human being are the best. His form as a human being is the Supreme Transcendental Form. In this form, He is a cowherd boy. He carries a flute in His hand, and His youth is new. He is also an expert dancer. All this is just suitable for His pastimes as a human being.”] [Caitanya-caritāmṛta, Madhya-līlā, 21.101]


   Of all the pastimes of Kṛṣṇa, the highest is similar to this mundane human society. That is by His will it is so.

   And failing to understand the spirit of that, this Vivekānanda, these Rāmakrishnaites, they say that human beings above all, if we serve them then our life will be fulfilled. Misunderstanding of that principle.

Caitanya-caritāmṛta says, kṛṣṇera yateka khelā, sarvottama nara-līlā, nara-vapu tāhāra svarūpa. And after that this human society has been created, just in the opposite plane.

   And Caṇḍīdāsasays, _______________________________________________________________ [?]

   “Women and children, hear it attentively, that human fashion is above all, and nothing above it.”

   That is, Kṛṣṇa in the highest quarter of the existence we find that this human form is passing there, but in opposite spirit. Here cheating, and there generosity, benevolence, giving. Exploiting and dedicating, opposite difference.

   In Bhāgavatam also we find after the whole creation Brahmā created last of all this human section and after, that is in imitation of the highest flow, and that is experienced in the revealed quarter.


labdhvā su-durlabham idaṁ bahu-sambhavānte, [mānuṣyam artha-dam anityam apīha dhīraḥ

tūrṇaṁ yateta na pated anu-mṛtyu yāvan, niḥśreyasāya viṣayaḥ khalu sarvataḥ syāt]


   [“The human form of life is very rarely attained, and although temporary, gives us a chance to achieve the supreme goal of life. Therefore, those who are grave and intelligent should immediately strive for perfection before another death occurs. There are so many forms of life: the aquatics, the vegetable kingdom, the animals, the birds, ghosts and other living beings, but only in this human position do we hold the key to the complete solution of the problems of life.”] [Śrīmad-Bhāgavatam, 11.9.29]


   There it is written in Bhāgavatam.


Kavirāja Goswāmī has pleaded in favour of Haridāsa Ṭhākura.

   “Māyā came to Haridāsa Ṭhākura. Please give me Kṛṣṇa Nāma.”

   Then Kṛṣṇadāsa Kavirāja Ṭhākura had to come in a pleaders robe, robe of an advocate.

   “What is this Haridāsa Ṭhākura, ordinary person with this Muslim connection, and to him the Māyā, the beloved of Mahādeva, she had to come for Kṛṣṇa Nāma to Haridāsa Ṭhākura? How it is possible?”

   Then Kṛṣṇadāsa Kavirāja says, “Māyā told, I have got Rāma Nāma from Śiva previously, but not Kṛṣṇa Nāma. By coming in your connection I have got some new inclination in my mind to take Kṛṣṇa Nāma. But if one is to get that, he must have to come through some agent, devotee. And Haridāsa Ṭhākura he’s an appointed devotee in the age as Nāma Acarya to give Name.”

Kavirāja Goswāmī says, “It is not a ludicrous thing, you must not consider like that. It is a regular process. Whoever he may be. What to speak, even Brajendra-nandana, in the garb of Mahāprabhu He has come and He’s cultivating about Name. So the Divine Name is not a very trifle thing. To take the Divine Name, to cultivate about the Divine Name, that is of high order for which Kṛṣṇa Himself has come with His own paraphernalia and engaged Himself only in the taking of the Name. And Haridāsa Ṭhākura is a part and parcel of that, a typical example, one who takes Name every day, more than three lākhs. So Māyā Dasi who is after all the servitor of Kṛṣṇa, in this external aspect she’s the mistress. She will come to take Name from Haridāsa Ṭhākura. Then what is the anomaly there? It is all right.”

__________________________________________________________ [?] Kṛṣṇa Nāma.


   In Purāṇa it is mentioned, one Kṛṣṇa Nāma is equal to three Rāma Nāma. In this way it is more superior than Rāma. Kṛṣṇa, Rāma, to give pleasure, to give ecstasy, Rāma. And Kṛṣṇa, to attract and to give pleasure. Kṛṣṇa, Kṛṣṇa akāṛṣaṇa, attraction, priti, prema. Priti, the physical attraction we find, sun, moon, earth, planets, attraction. But when that attraction is endowed with life it becomes affection, love. Attraction, that relation between soul to soul, anyway, animation in the spiritual realm, the attraction in the spiritual realm is what is affection about. So attraction has been here also in the physical world, the attraction is the most basic principle of cosmos. The sun, moon, only through attraction they are posed properly and to form the system solar. So in the spiritual cosmos, the attraction is the most fundamental thing which can give the colour, the figure, and the adjustment. Attraction is the basic power which can give adjustment. So Kṛṣ, kāṛṣaṇa, akāṛṣaṇa, that is love, affection. That can only be the fundamental most of spiritual cosmos for proper adjustment.

   And Vaiṣṇava dharma preaches about proper adjustment, preaches about love, or proper adjustment. According to the degree and intensity of love, they are placed nearer and far, and the cosmos is created. So many groups of so many types, śanta, dāsya, sākhya, vātsalya, mādhurya, different types, quality of attraction, quantity of attraction, according to the calculation the whole spiritual existence is maintained. So Kṛṣṇa attraction is the principle thing, attraction, love. And the next stage comes as feel pleasure, from attraction, out of attraction, feeling of pleasure. Gratification next.


   Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.


   So it is said that one Kṛṣṇa Nāma is equal to three Rāma Nāma. Rāma Nāma, that is the effect of Kṛṣṇa Nāma. The most original thing, Kṛṣṇa. Kṛṣ and ṇa. Ṇa means _______ [?] Rāma.


   And Hare Rāma here, our Guru Mahārāja told at the time of my dīkṣā, “That is also Rādhā-rāmana- Rāma, not this Dāsarāthi Rāma.” He told.

   I asked him, my name was Rāmendra Chandra Bhaṭṭācārya. What will be my name after dīkṣā?

   “Rāmendrasundar Bhaṭṭācārya,” he gave me.

   What will be the meaning of the Rāmendra?

   “Rādhā-rāmana-Rāma,” he told at once. “Rādhā-rāmana-Rāma, not Dāsarāthi Rāma.”

   Then my name was transformed into Rāmānanda Dāsa. When the party was sent to enquire the position on the banks of Godāvarī where Rāmānanda and Mahāprabhu got Their spiritual discourses.

   Bon Mahārāja, Mādhava Mahārāja, Hayagrīva Brahmacārī at that time, ________ [?] Mahārāja, myself, Rāmānanda Dāsa, and another boy, five were sent to find out the place where the great discourse of Rāmānanda and Mahāprabhu took place on the banks of Godāvarī on the other side. Anyhow consulting with the local public, and also the books, we selected a position. And that man out of his own accord came to offer the land as gift to us at the beginning. And then gradually purchased nearby lands, and temple was erected, Pāda-pīṭha first, footprints temple, small, and then afterwards we developed.


Śrī Godāvarī ___________ sri caitanya mahaprabhu pada cyutam bhaktya caitan __________________ [?]


   This śloka has been written there. Such and such day, Mahāprabhu met Rāmānanda Rāya here and such and such date of Gaurabdha, Bhaktisiddhānta Saraswatī put these footprints here, installed footprints.


   Some connection of cottage may still linger here, just nearby. The thatch is removed. Hare Kṛṣṇa.


   America, the land of resources. Swāmī Mahārāja told, _________________ [?] that we have got eyes but we have got no legs. You have got legs, we have got eyes. Let us both combine and do work. A religious eye we have got, spiritual eye, and you have got energy sufficient. Energy of the west and the light of the east may combine and do some miraculous service to the world. So relief work may be started here with the energy of the west and with the estimation, look of the east, design of the east.


   Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari bol.


Devotee: In your book Ambrosia there is one śloka that says that Śrī Advaita was an incarnation of Lord Śiva, and Haridāsa Ṭhākura was the incarnation of Lord Brahmā.


Akṣayānanda Mahārāja: So what’s the question?


Devotee: Well, I want to, you know, because Lord Śiva is supposed to be an incarnation of Mahā Viṣṇu. No? Because me and Purī Mahārāja were talking about this and he wants to know if there’s some mistake in the printing.


Akṣayānanda Mahārāja: He’s asking in the Prapanna-jīvanāmṛtam, mention in bracket that Haridāsa Ṭhākura (Lord Brahmā) and Advaita Prabhu (Lord Śiva). But we find elsewhere that Advaita Prabhu is Avatāra of Mahā Viṣṇu. So is there any mistake, that sometimes mentioned as Lord Śiva and sometimes as Mahā Viṣṇu? His question, only.


Śrīla Śrīdhara Mahārāja: Mahā Viṣṇu is Sadāśiva. Sadāśivaand Mahā Viṣṇu, one and the same.


Akṣayānanda Mahārāja: So Advaita Prabhu not that Ekadasa Rudra, not the same as eleven Rudras, Sadāśiva particularly.


Śrīla Śrīdhara Mahārāja: SadāśivaMahā Viṣṇu. Where it is mentioned that...


End of 82.08.31.B



Start of 82.08.31.B_82.08.29.C


Śrīla Śrīdhara Mahārāja: _____________ [?] Naturally, generally, they’re theistic people. And also hans, hans means haṁsa. I told little before, I read in English paper from __________________ [?] Furious franc and fiery huns. Fiery huns means German, and furious franc perhaps at the time of Napoleon. The fight was a very strict fight. Hans means haṁsa. And haṁsa and paramahaṁsa, the two ancient sections it is written in Bhāgavatam. The paramahaṁsathat are selected group given to religious life out and out, and haṁsathat was under them. Ke?


Devotee: ________________________ [?]


Śrīla Śrīdhara Mahārāja: ...told that they migrated from modern Asia to Germany, these places at some time, from when the attack came, Paraśurāma. He mentioned Paraśurāma.


Badrinārāyaṇa: Yes, and also King Yayati, Sarmistha and Devayani.


Śrīla Śrīdhara Mahārāja: Oh, Yayati, yes, they migrated to those places. It is mentioned that the river Saravati, they crossed then the river Saravati and cast them on the other side. What is that river Saravati I dint know. It is mentioned there. They’re banished on the other banks of Saravati. Maybe Volga, or Rhine, Rhine is on the other side. Volga passing from Germany, no? The greatest river in Europe coming from Russia is going _______ [?] There’s a book written by someone as Ganga and Volga. A civilisation on the banks of Ganga and Volga. The Caspian sea, the Kasya and Caspian, Kaśyapa, the father of the gods and demons. Perhaps his place, ancient abode was near Caspian sea. And this varṣa, Nava-varṣa, Bhārata-varṣa, Hari-varṣa, ______ [?] varṣa, Ilāvṛta-varṣa, the nine divisions in the ______ [?] mentioned in Bhāgavatam.

   Hare Kṛṣṇa. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.

   Bali was sent to the Pātāla. Baliraja, was sent by Vāmana Deva to the Pātāla. Pātāla means udur [?], udur is the northern and south is the subterranean region. So in South America Bolivia is there, Bali via, Bali lives there.


   But after all, the world of our sense experience is floating in our consciousness. This is its nature, floating in the ocean of consciousness. Not that mind is in the world, but world is in the mind. Mental sphere is more spacious than the world of experience of senses. The colour and the sound, all superficial things floating on the ocean of consciousness. Consciousness is more deeper and more spacious. This mind, and the plane of intelligence, buddhi, that is more spacious and more deeper. In this way, the part of our sense experience is very small, and floating in a part of, in a corner of our mental experience, ____ [?] together. What we see, what we feel, that is a part of our consciousness. That is the real conception of things. Consciousness presupposes its experience, presupposed by the world of experience. The cause is within and not in any external place. Then we can get out of it very quickly. If we can think so, it is difficult, we’re accustomed to complain against our suffering, complain against others. That they are, the environment responsible for my misery. But that is misunderstanding. When we will be able to realise the misery comes from within, sometimes individually, sometimes collectively, it comes from within, not from outside, then we’ll get relief very soon. The experts they are of such opinion.

   In Bhāgavatam it is one step further. When the misery will come to visit you, it is the result of your own action previous. Not only tolerate, but if you can think that it is the grace of the Lord, not only the negative side, to tolerate, that my misery I’m experiencing, I ‘m undergoing the past actions, the results of my own bad action. Not only that, but with some positive tinge of nectar. It is the grace of the Lord, His sanction. His sanction is connected with this particular incident. And He’s all good, unquestionable good, He is. So there must be some good object in it.


tat te 'nukampāṁ [susamīkṣamāṇo, bhuñjāna evātma-kṛtaṁ vipākam

hṛd-vāg-vapurbhir vidhadhan namas te, jīveta yo mukti-pade sa dāya bhāk]


   [“One who, in the hope of achieving Your grace, goes on enduring the inauspicious fruit of his own karma, and passes his days practising devotion unto You in every thought, word, and deed - such a person is heir to the land of freedom: he attains to the plane of positive immortality.”] [Śrīmad-Bhāgavatam, 10.14.8]


   It is His grace. He wants me to purify as soon as possible, to release me as quickly as possible from my own action. That is His Grace. If we can feel that, very easily and very quickly we shall get out of this misery. That has been recommended by Bhāgavatam, to get out of the misery that comes from within. Nothing can occur, nothing can come without His sanction. And when His sanction is there, He’s connected there. And His connection means His grace, all gracious. And we’re to look to that, we’re to invite that element of the great world above. And thereby we can promote our fortune, our fate, to be connected with that domain divine. No chaos, everything is cosmos. Cosmos connected with all good, we are to look like that.


   Queen Kuntī invited such adverse conditions. “Always keep me within adverse circumstance so that my heart can dive deep with a prayer to You for my welfare. If I’m engaged by the apparent pleasing environment, thereby I lose Your memory and that is the great loss, comparatively.”

_____________ [?] spiritual instruction, Bhāgavatam.


   In Gītā outwardly, manah praman jaya para jaya [?] the both sides, gain, loss, both transient, deal them with equal spirit. Stand erect and meet them, both sides. Success or failure, both equal because the very plane is a concoction, like a dream. To become a king in a dream, that is also false, and to become a beggar in the street in a dream, that is also false, of equal value. So here loss and gain in this plane all false. Don’t allow yourself to be disturbed by the loss and gain, by the victory or by the failure. And prepare yourself for the greater harmony, neglecting these adverse, apparent nearest environment. Prepare yourself as a student of the higher study, neglecting all these troubles coming to you.

   Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari.

   Be a little more ambitious, more ambitious not to confine your ambition to this mortal area.

   Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. What’s the time?


Devotee: ________________ [?]


Śrīla Śrīdhara Mahārāja: I feel tired. I disperse talking now. Gaura Hari bol. Gaura Hari bol.

Nitāi Gaura Hari bol. Nitāi Gaura Hari bol. Stay and wait. Let the Akṣayānanda Mahārāja come. He’s expected here soon.



Śrīla Śrīdhara Mahārāja: _______________ [?] Swāmī Mahārāja met Indira, _______________ [?]

   “That Indu, do you recognise me? I was the shop keeper, the agent of Bengal Chemical ______ [?] in Allahabad. You used to come with your father who was a regular customer of mine, medicines from my shop.”

   Then she could recognise. “Oh, you need not come to me any longer. You will send your assistants to me and I shall consider this.” She told like that I heard.

   I told that Indira name was given by Rabindranatha to Indira. Indira in European pronunciation, India, Indira, representing India. So Indira name was given by Rabindranatha. And she came to study for some time in Bharpur [?] University, Rabindranatha. ________ [?] She received her education from ________ [?]

Jawalarl [Pandit Nehru] was a student of ________ [?] College and Indira was also student for some time in _______ [?] And _______ [?] he took training in Vṛṣabhānu College. Hare Kṛṣṇa.


Gopeśvara: What is the meaning of the name Indira?


Śrīla Śrīdhara Mahārāja: Ind means resourcefulness, prosperity, aiśvarya. Indra the king of the heaven. Indra means master of property. And Indira means Lakṣmī from Ind who can give prosperity. Ra means to give. Rati-dadati, rati-laxati [?], who can protect and who can give the prosperity. She is Indira, Lakṣmī Devī. Lakṣmī’s name is Indira. Lakṣmī, Padma, ________ [?] Kamala, Śrī Haripriya, _______________ [?]

These are the names of Lakṣmī Devī. Lakṣmī, Padmavara, Padya, Kamala, Śrī, Haripriya, Indira, Lokamata, Ma, ___________ [?] Rāma [?] These are the synonyms of the name of Lakṣmī. In dictionary you’ll find, Amara-kośa, all synonyms of Lakṣmī. Hare Kṛṣṇa.

   Indra is the king of heaven, the master of all resources, fine resources. Hare Kṛṣṇa. Ultimately all goes to the absolute. That is all relative position. The king, who is the king, that is relative, ultimately, that the king is not master of his own body, but to be master of your consciousness. Indra means absolute, the possessor of all resources is Kṛṣṇa. Everything goes to Kṛṣṇa when the rein is taken off. Mukta pragraha. When the rein is taken off from the horse, horse going, running its best and goes to the absolute. Every word goes to the absolute in its fullest meaning. And partially, relatively, it stands here and there.


   Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Nitāi Gaura Hari bol.

   So cure yourself quickly. The place was waiting for you, partially at least. Gaura Hari.

   Kṛṣṇa is the absolute but He says,


ahaṁ bhakta-parārdhīno, [hy asvatantra iva dvija

sādhubhir grasta-hṛdayo, bhaktair bhakta-jana-priyaḥ]


   [The Lord tells Durvāsā: “I am the slave of My devotees; I have no freedom apart from their will. Because they are completely pure and devoted to Me, My heart is controlled by them, and I reside always in their hearts. I am dependent not only on My devotees, but even on the servants of My devotees. Even the servants of My devotees are dear to Me.”] [Śrīmad-Bhāgavatam, 9.4.63]


   “I’m controlled by My devotees. I’m not independent. I have got My partiality. I can’t avoid the request of My devotees. That is My weakness. Who have left everything and come to depend on Me, how can I discourage them? You say Durvāsā, how it is possible for Me, who has left everything for Me and don’t want anything from Me, but if any request comes from their side, how can I deny that? Is it possible? Ahaṁ bhakta-parārdhīno, hy asvatantra. Though I’m absolute but still I have to come of My own accord to a relative position. A father, a husband, a son, all these relative position I shall have to observe, of My own accord, though I’m absolute. I’m an assistant. They’re all depending on Me and I shall have to look after them. The absolute does not mean that He’s all cruel. Must be sympathetic also. What can I do?

   You say in the case of Ambarīṣa and yourself. You demand you are a brāhmaṇa, you demand you are a sannyāsī, but you flee for fear of your life.

   But Ambarīṣa is standing there. He’s not going to step back when your created fire wanted to burn him. ____________________ [?] He did not get back, only one step back, no, he stood firmly. “If I am culprit, let punishment go on with me.” He did not back out.

   But you, when Sudarśanacame to charge you, you were flying from this to that, from the four corners of the world, you’re running, after for fear of your life.

   Who is more dignified position, Ambarīṣa or you?

   You are a brāhmaṇa, he’s a kṣatriya, but you yourself observed the Ekādaśīday, Dvādaśī and time of pāraṇa you showed respect that Ekādaśīvrata for Me. And he also did that. He showed respect to Me by observing properly Ekādaśīvrata. And you thought he has dishonoured you. You were his guest. And before feeding you he has taken a drop of water to observe the Ekādaśīday and with concerns to Me. You yourself did that vrata and he also did that only for Me, not for self feeding, self gratification. You could not tolerate, you thought he has dishonoured you.

   So you say that you’re a brāhmaṇa,very near to Me, and he’s a kṣatriya, he’s a little far off. He’s gṛhastha, he’s far off. You’re sannyāsī, you’re nearer to Me, brāhmaṇa. But this is only a fashion you see. But practically he’s nearer to Me. He’s not afraid of getting any punishment. And still he’s waiting for you. He’s fasting.

   “That my guest I have not fed, Durvāsā. He’s running hither, thither, restless, how can I feed myself.”

   He’s still standing, waiting , and when you will go he will feed you and then he will take prasādam.

   What do you say? ________________ [?] Left everything and surrendered wholly to Me, should I not protect them? Little gratitude I must not have? Only I’m slave of your formality, and not the spirit? Spirit I shall ignore and only formality I shall make much of? What do you say, Durvāsā? Go to him, you will have to go to him. And to see how magnanimous he is, still unfed, standing waiting for you. Go and see.”

   And Durvāsā had to come and see and then appreciate.

   Ambarīṣa came like a criminal. “What I have done? All these troubles to you brāhmaṇa, my guest, only for my fault. I’m culprit, I’m offender. Please be propitiated with me.”

   And Durvasa fell flat. “Yes, so magnanimous. It is possible only for the devotees of Nārāyaṇa. You are so great. We think, we boast of our brāhmaṇa birth and our yogīc attempt, but in fact you are really magnanimous people and we’re far below.” And in this way Durvāsā began to,


aho ananta-dāsānāṁ, mahattvaṁ [dṛṣṭam adya me / kṛtāgaso 'pi yad rājan, mangalāni samīhase]


   [“I have seen the greatness of the servitors of the Anantadeva, Śrī Nārāyaṇa. You are so magnanimous that although I am an offender you have prayed for me. You hold an unparalleled position in the whole universe.”] [Śrīmad-Bhāgavatam, 9.5.14]


   “The greatness of the servitors of Ananta deva, Nārāyaṇa, you all people hear how great, how magnanimous they are. Unparalleled position they hold in the whole universe.”

   In this way he began to preach, that Durvāsā, whose very nature is always to find fault with others and to give them punishment by his yogīc power. That is his nature. But he began to sing the song in praise of the devotees like Ambarīṣa.


   Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Nitāi Gaura Hari bol.

   Have you taken anything?


Devotee: Yes Mahārāja.


Śrīla Śrīdhara Mahārāja: All right. The diet is everything now in this stage of your disease.

Hare Kṛṣṇa. Hare Kṛṣṇa. And the God sent friend you have got, that is a good sign. Nitāi Gaura Hari.

______________________________ [?] Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.

Optimism, cent per cent optimistic we shall have to become, cent per cent optimistic. And no place, no room of pessimism, Kṛṣṇa bhakta. He will apprehend that I may not commit any offence, specially against Vaiṣṇavas. Very alert, they should have to become. So gracious, so valuable fortune we’re aspiring after. So I must be very, very careful. It will arouse envy, jealousy, on different parts, that we’re connected with such a great fortune. So as much as possible we must be very much cautious, careful, that no disturbance may come outside to do away with our pure aspiration. Gaura Hari bol. So Mahāprabhu told,


tṛṇād api sunīcena, taror api sahiṣṇunā, amāninā mānadena, kīrtanīyaḥ sadā hariḥ


   [“One who is humbler than a blade of grass, more forbearing than a tree, who gives due honour to others without desiring it for himself is qualified to always chant the Holy Name of Kṛṣṇa.”]

   [Śikṣāṣṭakam, 3]


   In one word you must be conscious that you are living in a place which is worthless, no value. Tṛṇād api sunīcena, don’t go to oppose anyone. No meaning of giving any opposition. It is all fictitious. Why should I lose my energy to give opposition to something, all fictitious. Taror api sahiṣṇunā, if any opposition comes to you, don’t care for that. Their motive is only superficial. That may not affect your inner train, trend of thought. Don’t be very careful about any opposition coming to you. Don’t create any opposition to others, and still if any opposition comes to you, try not to care. It is all futile. Amāninā, and don’t hanker after any appreciation from the ordinary public, any name and fame, appreciation. Because they do not know, their appreciation has got no value at all. They are all madmen, besides themselves. Their own good they do not know, so their appreciation has got no value, depreciation has also got no value. So don’t hanker after any appreciation from the public. Mānadena, and still you must be alert to give their due respect, otherwise they will come to disturb you. Like bribe you show some, offer some respect to them, and go on with your own campaign. As much undisturbed, try to make progress as rapidly as possible. Your circumstance may cut off this opportunity and connection. So as much as the present circumstance you will be able to utilise, you try to do that. Live, live, in the active present. Trust no future however pleasant. Let the dead past bury its dead. Act, act in the living present, with heart within and God overhead. With this policy, go on.


   Gaura Hari bol. Nitāi Gaura Gadādhara. Nitāi Gaura Gadādhara. Nitāi Gaura Gadādhara.

   Nitāi Gaura Gadādhara. Now I shall fall flat on the bed.



   Infinite minus infinite is infinite. Ha, ha. Zero minus zero is zero, zero plus zero is zero, zero into zero is zero. So is the question of infinite. Infinite plus infinite is infinite, infinite into infinite is infinite, infinite minus infinite is infinite. Beyond the reach of calculation. So adhokṣaja, beyond our jurisdiction of understanding. But He can connect us. He can connect us, we can’t. Then, how we can have His connection? Only drawing His attention to connect with us. That is by increasing our negative characteristic.

   ‘I’m so helpless. My position is the worst position. I desire the best attention.’

   Sincerely by such prayer we can draw His attention. That is our purpose. So try to increase the negative aspect of our prayer, to draw His attention, that He may come down to us. We can’t go up to His level, never. But He can come down. And how to affect Him to come down to my lower level? That is devotion. That is the very nature of devotion, increase my negative tendency, that I’m the lowest of the low, I’m the most needy. Not the mere statement, but such sincere feeling in one’s own heart, that can draw.

   Gaura Hari bol. Nitāi Gaura Hari bol. He’s positive, the owner, possessor. He can exercise right means His power. We’re dependent, relative position, the potency. Master is He. He can utilise us.

   Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari.

Yam evaiṣa vṛnute tena labhyas. No qualification is sufficient to draw His attention, these mundane qualities here. The knowledge of the scriptures, and the sharp memory, intelligent energy, all failure.


nāyam ātmā pravacanena labhyo, na medhayā na bahunā śrutena

[yam evaiṣa vṛnute tena labhyas, tasyaiṣa ātmā vivṛnute tanūṁ svām]


   [“One cannot understand the substance of the Paramātmā, the Super-soul residing within everyone’s heart, by means of expertise in logic, intelligence or learning. When the living entity begs the Lord for His mercy, being desirous of His transcendental loving service, then the Supreme Lord reveals His self-manifest form directly before him.”] [Kaṭha Upaniṣad, 1.2.23] & [Muṇḍaka Upaniṣad, 2.3.2]


   Never, by no means, yam evaiṣa vṛnute, whomever He wants to speak with, comes to connect, he can have a a touch of Him. He can come, so subtle, so efficient, so powerful in all respect, posing higher position. So He can connect but we cannot connect, going up. A gross thing cannot enter, subtle thing can enter into gross. Ether can enter everywhere, but earth, stone cannot enter into ether. It can float on the ethereal ocean. So our position is gross. Consciousness, fine consciousness, very sharp intellect, that is also gross in comparison with His nature, energy. So āroha-panthā, ascending method is a failure. Descending method, that after He descends to my level, earnest prayer, heart felt prayer, that is bhakti, devotion, śaraṇāgati, surrender.

   ‘No other alternative, my Lord. Without Your grace, no other alternative.’

   Such sincere ways can touch Him and attract Him. Dainyam, humility is the beginning of śaraṇāgati. Dainyam really, and not any show of humility but most heart felt sincere humility. Then one helpless, humble, necessarily will search for some support. Then ātma-nivedanam, dainyam, ātma-nivedanam. When one feels himself quite helpless then naturally he seeks for some support. So ātma-nivedanam, ‘Where to throw myself for any existence of any improvement and maintenance, I have nothing. I’m no entity, so some entity is necessary to depend on, to respond as necessary, a dire desired necessity. So goptṛtve varaṇaṁ, and then to accept. “You are my protector. You are my guardian. You are all in all. I throw myself in Your grace, sweet will. I have no other alternative. Goptṛtve, rakṣiṣyatīti viśvāso. From the first of the idea, He’s great, He’s magnanimous, He must protect me. He must give me shelter, to foster such idea. Bhakti ānukūl ____________ [?] and what is favourable, such life, to accept that, and what is unfavourable, to reject that. This is śaraṇāgati. Gaura Hari bol. Gaura Hari bol. This is the basis of spiritual life, devotional life. Without this, no devotion can stand, can stay, can be considered.


End of 82.08.31.B_82.08.29.C



Start of 82.09.02.A


Śrīla Śrīdhara Mahārāja:


[mahā-viṣṇur jagat-kartā, māyayā yaḥ sṛjaty adaḥ]
tasyāvatāra evāyam, advaitācārya īśvaraḥ


   [“Lord Advaita Ācārya is the incarnation of Mahā-Viṣṇu, whose main function is to create the cosmic world through the actions of māyā.”] [Caitanya-caritāmṛta, Ādi-līlā, 6.4]


Mahā-Viṣṇu is Sadāśiva. Sadāśiva means the position of Śiva as a devotee. Śiva when he has connection with the - generally Śiva is the representation of the marginal position. Śiva, when the aspect of Śiva on this side, this material specification, that is Rudra. And crossing the impersonal conception, on the other side, that is the side of the Vaikuṇṭha serving section, there the Śiva is a devotee, Sadāśiva. Śivaloka. Just below Vaikuṇṭha there is Śivaloka. In Bṛhat-Bhāgavatāmṛta you will see. And there Śiva is a devotee of Nārāyaṇa. And this Śiva, Rudra, is his lower function. And that is the highest points of Sadāśiva on the positive side. And this is in the negative side. Negative side he’s the master of the misconception, the opposition party leader. He’s the leader of the opposition party, in the negative side. He represents the whole creation, some way or other. _______________ [?] The highest misconceived, not, the top rank of the misconceived soul is Śiva, Rudra. So I say the leader of the opposition party. And after crossing that non-differentiated area Virajā, Brahmaloka, on the other side, just below Vaikuṇṭha, he has got Śivaloka. There Śiva is a devotee Śiva. Because anything there all of serving attitude towards the centre, so Sadāśiva. Sadāśiva is a devotee Śiva and here this side Rudra, the māyā-disa, māyā-pati Śiva, he represents in general the interest of the whole misguided souls, avyākṛtaṁ.


svadharmma-niṣṭhaḥ śata-janmabhiḥ pumān, viriñcatām eti [tataḥ paraṁ hi mām

avyākṛtaṁ bhāgavato 'tha vaiṣṇavaṁ, padaṁ yathāhaṁ vibudhāḥ kalātyaye]


   [“A person who executes his occupational duty properly for one hundred births becomes qualified to occupy the post of Brahmā, and if he becomes more qualified, he can approach Lord Śiva. A person who is directly surrendered to Lord Kṛṣṇa or Viṣṇu in unalloyed devotional service is immediately promoted to the spiritual planets. Lord Śiva and other demigods attain these planets after the destruction of this material world.”] [Śrīmad-Bhāgavatam, 4.24.29]


   In Bhāgavatam śloka Śiva himself says, “If one can perform his varṇāśrama duty for hundred births purely, then he’s given the position of Brahmā, the creator of this whole universe, Brahmā.” Viriñcatām eti tataḥ paraṁ hi mām. After that, Brahmā is the leader of the world of exploitation, he’s created and he’s a member, and he’s giving decision, he represents himself and on behalf of this exploiting world, Brahmā. And Śiva just above, in the land of renunciation. Some connection with the exploiting world, and the renunciation proper nirviśeṣa, non-differentiated area, the result of proper renunciation is non-differentiated area. Everything non-specified, non-differentiated, avyākta. And Śiva covers this side, a tinge of exploitation to the other side, lower part of the serving attitude. So there he’s Mahā-Viṣṇu, Sadāśiva, and this side the master of the whole of the māyā. Brahmā is under māyā and there Śiva is Rudra.

Tal-liṅgaṁ bhagavān śambhur [Brahma-saṁhitā, 8]. Mahāviṣṇur jagat-patiḥ [Brahma-saṁhitā, 10] The ray from Mahā-Viṣṇu comes to this prakṛti and it creates a movement here and then creation begins. And here Śiva says, avyākṛtaṁ, svadharmma-niṣṭhaḥ śata-janmabhiḥ pumān, viriñcatām eti tataḥ paraṁ hi mām. “Then next one attains my position, mukta-jīva, Sadāśiva, my position, above māyā, and not a bona fide servitor, that position. Paraṁ hi mām avyākṛtaṁ. Which is not very easily understandable, my position, avyākṛtaṁ. Not very clearly specified, because it is connected with non-specification and non-differentiation, nirviśeṣa, avyākṛtaṁ. Tataḥ paraṁ hi mām, avyākṛtaṁ bhāgavato 'tha vaiṣṇavaṁ. Above me there is another domain which is known as vaiṣṇava padaṁ, where the Vaiṣṇavas live. And there the bhāgavata, the Vaiṣṇava, they’re freely moving there in the service of Nārāyaṇa. Avyākṛtaṁ bhāgavato 'tha vaiṣṇavaṁ, padaṁ yathāhaṁ vibudhāḥ kalātyaye. And one day I also myself expect to enter into that domain, kalātyaye, when the wholesale dissolution will come to be effected here. I also aspire after that position one day to become one with the Vaiṣṇava rank.”


   This is in Bhāgavatam. So Śiva-tattva, Guru-tattva and Dhāma-tattva, these three things, to have a clear conception is a difficult thing. Guru, bhedābheda is always there. This Dhāma, what we say on the surface, and what should be according to the idea, this differentiation and the adjustment between them, it is difficult to understand. And Guru-tattva in different forms, in different places, in different occasion it may appear to the relative position amongst the disciples.


   So, He says, “I am there, one in many forms.”


   And Śiva-tattva, this side, that side, and even over coming, bridging over the nirviśeṣa. This is saviśeṣa and the other is also saviśeṣa in the middle, the marginal position is nirviśeṣa, not this, nor that, taṭasthā. Neither land nor water, the meeting place of both, neither spirit nor matter. The connecting position, very difficult to understand, to differentiate that. And Siva’s position is there, something of the water, something of the land, in this way.


   So jīva is also of the same nature. The wholesale representation of the jīva, as a class, may be compared with that of Mahādeva. After renunciation, jīva may attain the position of Śiva. But śivo 'ham, they think, the Śivaites, that this is the highest position. “We say that śivo ham, then after that nārāyaṇa bhakto ham it should begin, it does not end there. Śivo 'ham, it is not the last point. Then bhakto 'ham, bhakta śivo 'ham, it will be higher. It will connect with the world of dedication, the beginning of dedication. A portion of exploitation, a portion of dedication, and in the middle, the whole of renunciation. Three things combine Śiva.


   Just as in the border, at Pakistan and Bangladesa border, there are so many families, one house in India and another house in Bangladesa. They have got special passports. When they come this house, suppose their cows are in India and the dining place is in Bangladesa, and the marginal line between the two. ‘I’m in India, and few minutes after I’m in Bangladesa.’ Something like that.

   So visa, passport, perhaps only in one line, their visa and passport. A portion of house in India and another portion of his house in Bangla. So they have got a new class of passport and visa combined perhaps, in one line. Ha, ha. This is the character.


Akṣayānanda Mahārāja: Versatile but no dedication for one place.


Śrīla Śrīdhara Mahārāja: Ah. Dedication. When they’re in India they feel some better position. More want there in Bangladesa. Things are very high price. In India little cheaper. So when they comes here, the land of dedication to them, and when in the other place, the land of exploitation. More money is necessary there to live in. And here cheap rate living is possible, little better. The salt may not be bought there, but here you can get salt easily. In this way.


   Just as you enter Nepal, perhaps much facility there. But enter India you do not get so much facility. Nepal is a favourite of America. India has got no such pleasant position with America. So then if you go to Nepal, monetary transaction with America and other countries, that will be easy for you perhaps. But in India that may be difficult.


   You will come from England. Oh, you have got a letter from your mother?


Akṣayānanda Mahārāja: Yes.


Śrīla Śrīdhara Mahārāja: You got it?


Akṣayānanda Mahārāja: Yeah, general.


Śrīla Śrīdhara Mahārāja: And I’m told that she has sent some money? To go to London?


Akṣayānanda Mahārāja: No, no, she did not, no. She said she will save it, save the money. But in Delhi one man said he would buy me a ticket, to go there. So, maybe.


Śrīla Śrīdhara Mahārāja: New Zealand, in British commonwealth?


Akṣayānanda Mahārāja: Yes.


Śrīla Śrīdhara Mahārāja: So some happy relation between the members of commonwealth?


Akṣayānanda Mahārāja: Yes.


Śrīla Govinda Mahārāja: From London, visa necessary?


Akṣayānanda Mahārāja: For me?


Śrīla Govinda Mahārāja: No, for any Indian?


Akṣayānanda Mahārāja: But recently they said we may give also, India said, we may give less facility to commonwealth.


Śrīla Śrīdhara Mahārāja: Indians enter in any way and want to stay there permanently, so some caution against Indians. _______________________________ [?] More population and no food.


Akṣayānanda Mahārāja: Also the English are a little racial, they’re a little prejudiced.


Śrīla Śrīdhara Mahārāja: Against Indians?


Akṣayānanda Mahārāja: Yes.


Śrīla Śrīdhara Mahārāja: Against only Indians?


Akṣayānanda Mahārāja: No, against other different colour race.


Śrīla Śrīdhara Mahārāja: Now there is a great movement. And Margaret Thatcher only on that point here she has got the chance, a hater of other nationalities.


Akṣayānanda Mahārāja: She got successful on that plea. Hare Kṛṣṇa.


Śrīla Śrīdhara Mahārāja: Only on that issue, in the election, Margaret has come out successful. ‘That we don’t like that other people will come and throng in this British Isles.’


Akṣayānanda Mahārāja: Yes. But still, commonwealth are welcomed here. No formality. So more mercy from here. Land of mercy is here.


Śrīla Śrīdhara Mahārāja: _________ [?] in the beginning he did not like to stay within commonwealth. When the name was British commonwealth, then he last requested much, he told that ‘British must be, this word must be removed. Only commonwealth. Then I can remain within that.’ And it was done so. And then he accepted. But at first he wanted that no connection with British.

   Atlee was at that time prime minister ___________________ [?] which was cancelled and Atlee came.


   And Swāmī Mahārāja used to say. At lee and char chill. Char means in Bengali four, and chill means kites, Churchill means four kites. And art lee Ar means Bengali eight. Eight lee, lee is a particular word in Bengali literature. Art lee. Eight lees and four kites. Ha, ha. Churchill and Atlee. ___________ [?]


   Once, Churchill gave appreciation for Jawalarl [Pandit Nehru], “That this gentleman was compelled to live in jail, in prison house for eighteen years, but he does not bear any revenge within his heart.” This was once told by Churchill. “In British India he was imprisoned for eighteen years, but he has not that poison in his heart to react against us.” This was Churchill’s statement once.


   And Dāmodara Sabarcarth [?], he was in ______ [?] jail thirty eight years. And when India was independent, he was released. He was student in __________ [?] studying in London. There was a case of murder in _______ [?] college, some gentleman was murdered. I don’t remember, ______ [?] or something.

   And then Indian leaders were present at that time in London and they convened a meeting and passed a resolution, “That this murder, this is a most hateful thing has been committed. We disown our association from that. ___________ [?] This resolution is being passed in this meeting unanimously.”


   Then Sabarcarth he was a student there. He stood erect. “No, not unanimously, I oppose.”


   Then all was perplexed. “What this young boy says? He takes so much risk in his life. That murder there and he says we have no connection, we condemn it, this resolution passed unanimously in this meeting. ‘No, I oppose.’”


   And after that Sabarcarth he ran towards India. ______ [?] And British Government got this information and wanted to capture him. By this time he’s on the boat. And they also followed. And when the ship came to Italian port and Sabarcath got down and was running, and with the help of the Italian police, British captured him and took him to India and imprisonment for life and he was sent _____ [?] and he was there.


   And we’re told, one day when the British superintendent of the jail in ________ [?] when Rabindranatha got Nobel prize, then approached him and told, “When India will be ready for independence, we shall give it to her. We have got our watching eye over India, we love India. And we do not like that India will be always under bondage. You see we have given appreciation to Rabindranatha, your countryman, a Nobel prize. So put faith in us.”


   And Sabarcath answered, “What you have found in Rabindranatha? Our cultivators, when they’re ploughing in the field, they also sing such song that is more higher than, in thought, than Rabindranatha. Don’t come to teach me, go away.”


   Sabarcath was anti Gandhi. And it is told that, ‘he has murdered Gandhi through some agent.’

   “That man, taking the garb of religion and the matter is there, only politics. Politics within religion is causing a great harm in the religious world, an enemy of the religious world. Politics is politics. And this ahiṁsā, truth, all these big things, which is meant only for spiritual life, and he’s using all these things for some mean transient mortal purpose, he’s setting a bad example to India. Kṛṣṇa, Bhagavān, He came here, Rāmacandra, They recommended war and They Themselves did participate in the battle, and this man becomes higher than that. He must be removed as soon as possible.

Hari-jana, he has given the name to the lower class as hari-jana.


Akṣayānanda Mahārāja: The untouchables.


Śrīla Śrīdhara Mahārāja: Who is really devoted to Hari, he has given the name of hari-jana and they are all māyā-jana, living the life of a debauch. ____________ [?] What is this? Hari-jana is not a very cheap thing, not so cheap. Hari-jana should be revered and regarded, how high ideal the life of men of Hari. And that is in the lowest bad habits, bad activity. Hari.


   And Vivikānanda said daridra-nārāyaṇa, and that is a qualification to become poor, that is the qualification one can become Nārāyaṇa. These fools.


Akṣayānanda Mahārāja: Madness. He, Gandhi, called them hari-janas and then they called him mahātmā. ‘If you call us hari-jana then we’ll call you mahātmā.’


Sridhara Maharaja: There is one saying, _________________________________________________ [?]

The camel has got his marriage ceremony, matrimonial ceremony, and the ass has been appointed to sing in the function. Now both the parties, ass says, ___________ [?] “How beautiful is the bridegroom.” He’s singing, praising the beauty of the camel. And camel is also giving his appreciation, “How beautiful the tone of the song, very, very nice tone, very melodious tone of the song.” The mutual praise, adoration.



Badrinārāyaṇa: Last night Gopeśvara and myself we were discussing about Guru-tattva, and Śiva-tattva and Dhāma-tattva. We were trying to. Can you tell us some more about Dhāma-tattva and Guru-tattva. It seems not clear.


Śrīla Śrīdhara Mahārāja: Everything is favourable, but we can’t see, rather see it unfavourable to us, unfavourable. The home has become the abode of the enemy. Apparently it looks like that to us. What is that Dhāma? Generally we think Dhāma is like the capitol. Just as a country has got its capitol, so, in one sense that should be considered. Everywhere He is. He’s everywhere. Not any place, not any atom where He’s not existent in His full capacity.


   To Prahlāda, when his father questioned, “Where is your Hari?”

   “He’s everywhere.”

   “Is he in this post?”


   “Let me see.” He pushed, the post was broken and Nṛsiṁhadevacame out roaring. A peculiar figure to prove...


satyaṁ vidhātuṁ nija-bhṛtya-bhāṣitaṁ, vyāptiṁ ca bhūteṣv akhileṣu cātmanaḥ
adṛśyatātyadbhuta-rūpam udvahan, stambhe sabhāyāṁ na mṛgaṁ na mānuṣam


   [“To prove that the statement of His servant Prahlāda Mahārāja was substantial — in other words, to prove that the Supreme Lord is present everywhere, even within the pillar of an assembly hall — the Supreme Personality of Godhead, Hari, exhibited a wonderful form never before seen. The form was neither that of a man nor that of a lion. Thus the Lord appeared in His wonderful form in the assembly hall.”]

   [Śrīmad-Bhāgavatam, 7.8.17]


   ...satyaṁ vidhātuṁ nija-bhṛtya-bhāṣitaṁ, to make true, to prove the truth of the words of His own servant that He’s everywhere, to prove that, He came out. Satyaṁ vidhātuṁ nija-bhṛtya-bhāṣitaṁ, vyāptiṁ ca bhūteṣv akhileṣu. “That I’m anywhere and everywhere.” Adbhuta-rūpam udvahan. In a peculiar figure He appeared. Na mṛgaṁ na mānuṣam. Neither an animal nor a human, in such a figure. He’s everywhere, with all His force.        


   But still, what is the peculiarity of the Dhāma? Everywhere the supreme authority has got His power, but still in the capitol, the power is concentrated. More concentrated we find in the capitol. And especially in the durga, in the forts, the forces are collected in forts. But the whole is everywhere in the world, still that concentrated fort. Similarly we can think Dhāma, everywhere though His presence and His power may be displayed, but still it is concentrated in a particular position. That may be thought as Dhāma, from one standpoint.


   From another standpoint, it is just like a map to us. The map is not the real country. A map of a country is not the real country, but still it gives some idea about the country. So also what we have in the Dhāma, in the superfluous conception, we can feel it just like a map. Navadwīpa Dhāma like a map. But map has some relation with the reality of the country. So, at least we must have a conception of Dhāma as if from a map now, when we shall dive deep from the surface then we will come into the country from the map. Similarity is there, we shall find. In this way position of the conception of Dhāma. Dhāma to be expected in other countries, there may be other parts of a country priority condition but Dhāma must be favourable for the living of a devotee. But here we find more difficulties for a devotee. How we are to harmonise, adjust, but this is to be adjusted. Bhaktivinoda Ṭhākura said,


ekhon je brahmakule caitnyer ari, ta'ke jani caitanyer lila-pustikari


   [“I know that these enemies of Lord Caitanya, coming from brāhmaṇa background, are actually assistants for giving nourishment to Lord Caitanya’s pastime.”] [From Prarthana Lalasamayi, Prayer of eager longing, Song 4, The secret of Lord Caitanya’s enemies, 11]


   Though in these days also we find that so many brāhmaṇas, in the body of a brāhmaṇa, they’re very oppositionist to the cult of Śrī Caitanyadeva. In the fullest adjustment, how should I to reckon them. ____ [?]

lila-pustikari. The necessity, the opposition party is necessary. Anvayāt [direct], itarataś [indirect]. Indirect help. Direct help and indirect help. So indirect position is also necessary to enhance the activity of the direct school. In this way we are to adjust. In Vṛndāvana also so many asura, the friends will be there, and Kaṁsa’s servants, agents will be there always in Vṛndāvana. We must be prepared for that. And this is necessary. The opposition is always necessary to the highest quarter.


   Yaśodā also, many ladies are coming with complaint. “Yaśodā, your boy, you can’t control. He’s doing mischief to our own house, breaking the pots, and looting the butter, and all these things. We have complaints almost every day to you. You do not care how wrong it is. It is very objectionable.” With such complaint they have come.

   One day Yaśodā’s sister-in-law she came. Yaśodā told, “You capture my boy and take to me. I shall punish him.”

   “He flies away, and we fail to catch him.”

   “Then I don’t hear your complaint. Capture him and take to me, then I shall punish him.”

   Then one day, anyhow she could capture Gopāla and took Him to Yaśodā. “Yes, now, today I have anyhow captured your boy and took him, punish him.”

   Then Yaśodā, “It is your boy. You have caught, you say, Oh, your son, he’s a most wicked type and doing so many wrongs, and you say that my son is doing mischief in your house. See.”

   Then after looking, “Oh.”

   Kṛṣṇa in the meantime He has transformed Himself. So in such way.


aher iva gatiḥ premṇaḥ, svabhāva-kuṭilā bhavet [ato hetor ahetoś ca, yūnor māna udañcati]


   [“Just as a serpent naturally moves in a crooked way, in a zigzag way, the nature of love is naturally crooked. It is not straight. So the concerned parties quarrel, sometimes with cause and sometimes without cause, and separation comes. Separation is necessary for the transcendental pastimes of Rādhā and Kṛṣṇa.”]



   The līlā, the necessity of līlā fundamentally requires this opposition. It is necessary to help the positive side from a different direction. The more trouble to acquire the wealth, the more tasteful. The more hunger, the more tasteful. So we should not be cowed down by the superficial opposition. It is test. And we want the highest thing and without undergoing any sort of trouble? This must be injustice. Magnanimous from the consideration from the quality of thing which is being sold so cheaply. The quality, we must concentrate to the quality. And then the trouble to get, to make for the piece of the quality. What thing? Brahmādi deva yāra nāhi pāya.


[caitanya-prabhura ei kṛpāra mahimā, brahmādi deva yāra nāhi pāya sīmā]


   [“This is the glory of Śrī Caitanya Mahāprabhu’s causeless mercy, which even the demigods, headed by Lord Brahmā, cannot estimate.”] [Caitanya-caritāmṛta, Antya-līlā, 16.76]


   Even Brahmā cannot have any conception of the thing. The Brahmā, the creator have nothing of that thing in his brain, such a valuable thing. And what trouble we are going to undergo for that higher thing. In consideration of the quality of the highest order, this trouble which you, the people are, “You, red faced monkey, you lambu.” They say, “His fault he’s a tall man, he’s lambu. I told him that your Mahāprabhu was no lambu.” ____________________________________ [?] Hare Kṛṣṇa. Hare Kṛṣṇa.

Gaura Hari bol. Gaura Hari bol. Nitāi Gaura Hari bol. Nitāi Gaura Hari bol. Nitāi Gaura Hari bol.


   In the primary state Prahlādahad to prove, śuddha bhakti, first stage begins from Prahlāda. And he was in the ordeal. His own father was his enemy, putting him into fire, into ocean, under the feet of the elephant, poisoning, and also using the tantric mantram against him to murder him. No stone left unturned, to murder Prahlāda, but all was futile. Prahlādahad to prove, how the dignity of devotion. That what sacrifice? No sacrifice is greater for the object that are proposed for us to get. The first fight was given in his example how valuable things, and what sort of tribulation we must endure, and the victory is in our part. However impossible it may be, but still the victory is in our side. Prahlāda, in the beginning of this pure devotion, śuddha bhakti, he showed the fight there with māyā.

   And then next Hanumān, Pāṇḍavas, how tribulation, though not fighting, but circumstantial...


End of 82.09.02.A



Start of 82.09.03.A_82.09.04.A


Śrīla Śrīdhara Mahārāja: ...”What is that? What we receive in its, our internal joy, how, why, that, of higher value is that?” Kuntī says. “The external danger, the external difficulties, that is nothing. I invite that. But if external troubles bring along with You, Your recollection, Your presence, Your sympathy for us, and that is so high, we’re not ready to give up that for this material comfort.”


   So, so many, they hate this external joy. Just as an ordinary sādhaka, a man of little independent nature, independent nature of the world, he won’t like a kingdom, or any fame, all this is disturbance he will think. He wants to retire in a cave and to think about the Lord. But all these material prosperity is thought to be opposite, tasteless and enemy to him.


   And Parīkṣit Mahārāja putting such question to Śukadeva Goswāmī. “The worshippers of other demigods, they are found to live very happily in this world. But the devotees of Nārāyaṇa, Viṣṇu, they have to undergo much penances and difficulty here. What is the cause?”


   Direct this question was put to Śukadeva and Śukadeva’s answer came straight.


   “The demigods, they’re masters of this world, mundane world. And when they’re propitiated they give these mundane things to them. And Nārāyaṇa, He’s the king of the spiritual wealth and He gives His dealings with spiritual substance, not this mundane. This money, this men, this fame, popularity, all these things have got no value there. There, value is serving spirit. The ātmā prasāda, the satisfaction of the soul, and that is given there, and so they do not like these things to be received, so such is the condition.”


   Hare Kṛṣṇa. So Dhāma, our Mādana Manohara Prabhu, he says that, “Vṛndāvana is very favourable. At least there, when we wander in the street, the people do not come to insult us. But here if we go to bazaar, this _______ [?] anything, if seen they come to bite us, like a tiger, just like animals. _________ [?] Animals of two kinds, some meek and some are curious. ______ [?] hiṁsā, just like that animals ______ [?] But Vṛndāvana of course is free from such trouble, so I think I should live in Vṛndāvana.”


Badrinārāyaṇa: Vṛndāvana has the biggest demons.


Śrīla Śrīdhara Mahārāja: But we must be attentive to our highest attainment. In Vṛndāvana our attainment here may be externalised, may be comfortable, but internal process is difficult. But here if we can collect a ticket from here, Nityānanda Prabhu, Mahāprabhu, then Vṛndāvana is within our fist, and that highest position and of purest character. So the trouble here is ultimately to pay us in cash for the highest goal, Navadwīpa. And especially this place, aparādha-bhañjan-pāṭ, all types of crime was forgiven by Mahāprabhu when He came here, back. After sannyāsa, after His tour from the south and conquering the scholar section, the typical, Sārvabhauma, and the rich section, that is the King Pratāparudra, in His glory of a victor when He came to visit His mother land, so to say, with such a magnanimous heart He came. All the previous animistic persons, they fell on His feet. There, a general amnesty was ordered for them, all absolved, from all sorts of crime.


kuliyā-grāmete āsi' śrī-kṛṣṇa-caitanya, hena nāhi, yā 're prabhu nā karilā dhanya


   [“At Koladvīpa - the Govardhana Hill of Vṛndāvana, concealed in Śrī Navadvīpa Dhāma - the Most Generous Absolute expressed Himself in His maximum generosity. Without considering any crime, He absolved whoever He found. He accepted them all.”] [Caitanya-Bhāgavata, Antya, 3.541]


   No one was there who was not satisfied by His grace. Gaura Hari. Gaura Hari. Gaura Hari. The obstacles may be removed and they get the grace of Gaurāṅga and the Rādhā-Govinda combined. They’re the dispenser, then when combined, both the parties are propitiated in one place, then everything is got by Them. Nothing _______ [?]


yathā yathā gaura padāravinde, vindeta bhaktiṁ kṛta puṇya rāśiḥ

tathā tathot sarpati hṛdy akasmāt, rādhā padāmbhoja sudhāmbhu-rāśiḥ


   [Prabodhānanda Saraswatī Ṭhākura says: “As much as we devote ourselves to the lotus feet of Śrī Gaurāṅga, we will automatically achieve the nectarine service of Śrīmatī Rādhārāṇī in Vṛndāvana. An investment in Navadwīpa Dhāma will automatically take one to Vṛndāvana. How one will be carried there will be unknown to him. But those who have good fortune invest everything in the service of Gaurāṅga. If they do that, they will find that everything has automatically been offered to the divine feet of Śrīmatī Rādhārāṇī. She will accept them in Her confidential service and give them engagement, saying: “Oh, you have a good recommendation from Navadwīpa; I immediately appoint you to this service.”]

   [Caitanya-candrāmṛta, 88]


   As much as we get, can acquire the grace of Gaurāṅga, automatically we shall find within us the grace of Rādhārāṇī. And negative, and the highest quantity and quality, negative character, both, which can draw the rasa, raso vai saḥ. The ecstasy can be drawn for the followers, with maximum quantity and quality, in mādhurya rasa by Her. Quality is such, of wonderful type.


   Vasudeva says, “How could I live if I could not get the taste of something higher, a higher fulfilment of life? It was impossible for me to live _______________ [?] But now when He has come to found such a tasteful thing, without this, how could I live? _________ [?] eternity.” But still, such a wonderful expression comes from his lips. “If I could not get this, then how could I live?” So much fulfilment of life of such high degree, he has tasted there. It is impossible for anyone to contain his life without the taste of such highest thing, highest prospect.


yadi gaura nā hoita, tabe ki hoita, kemone dharitām de

[rādhāra mahimā, prema-rasa-sīmā jagate jānāta ke

madhura vṛndā vipina mādhurī praveśa cāturī sāra

baraja yuvatī bhāvera bhakati śakati hoita kāra]


   [“What great insurmountable, unsurpassable loss would we have faced in our life, if Śrī Gaurāṅga had not appeared before us on this earth? How could we bear our unfulfilled, empty life without Him? Who in this world would have described the super excellent transcendental glory of Śrī Rādhikā, Who is the last limit of divine love and devotion for the Supreme Lord Kṛṣṇa? Without His grace, who would be able to know the super excellent devotional path that gives entrance into the transcendental realm of the ambrosial ecstasy of Vṛndāvana? Who would be able to attain the mood and taste of the topmost devotional ecstasy of the young damsels of Vraja?”]


   “How could I drag on with my health, my body, if I could not have the chance of coming in contact with such most valuable thing? Prema-rasa-sīmā, rādhāra mahimā, jagate jānāta ke. How could we know that Rādhārāṇī holds the highest position, highest positioned lady, and Who is sometimes condemned by the public ______ [?] and She holds the highest position? Without this broad scholarly explanation, wonderful, full of peculiar knowledge, how it would be possible to come to have such impossible knowledge, impossible understanding, this is such? The highest position is there, crossing the directions of the scriptures, neglecting the society, neglecting the so-called superiors, to come to Kṛṣṇa. That is the highest in the face of connection of Kṛṣṇa, no scriptural, or no social, or no other moral sanctions are necessary. He’s above all. The Beauty is Autocrat, Beauty does not care for any laws of the world in any way. Beauty is such, He does not care for any law. What good is there. And that is the ultimate thing, how could we know? How could we know?”


   If Gaurāṅga did not come with His most generous example right here, to spread that skilfully, even to the scholars and to the other moralists and others. Your moral calculation how much, why limit Him in a particular meagre society morality it is. To God, your relationship with our own hearty master of our own heart. The moralists they will always come to judge, such noble connection we have got to be challengable. Our relationship with the highest authority to be challengable, by any law or any power or any opposition? It is so low, so mean. He’s above all.


   Gaura Hari bol. Nitāi. Hare Kṛṣṇa. Hare Kṛṣṇa. Nitāi Gaura Hari bol. Nitāi Gaura Hari bol.


bhaja gaurāṅga, kaha gaurāṅga laha gauranger nāma,

yei jana gaurāṅga bhaje sei amāra prāna


   [“Worship Gaurāṅga, speak of Gaurāṅga, chant Gaurāṅga’s Name. Whoever worships Śrī Gaurāṅga is My life and soul. Come straight to the campaign of Śrī Caitanya and you will safely attain Vṛndāvana.”]


   Nityānanda Prabhu gives rather another layer. Only His duty concentrated to take anyone, everyone to Gaurāṅga. Fall, make anything, everyone to fall in the feet of Gaurāṅga. Nothing more necessary. All else should be automatically done, the highest fortune he will attain. Only call and collect and fell in the feet dust of Gaurāṅga, nothing else is necessary. Whoever he may be, a Muslim, the lowest class people, not the scholarly, nor the moral and material purification, proud, not these things are necessary. Anyone, the form of the lowest type, to anyhow have connection with the feet of Gaurāṅga. All these disqualification, they may be returned in a second, the qualification. Such touch stone, Gaurāṅga. Such a touch stone. And anything He converts not only to any little type of jewel but the highest type of jewel. Touch stone which can convert anything to the highest type of jewel, such a touch stone. Anyhow to take under the feet of Gaurāṅga, whoever he may be does not matter. There the so called qualification and the so-called non-qualification, the difference is very meagre, in this world. Now qualified, the next minute he will be disqualified. So in this vicious circle, in this circle he’s always moving. And now brāhmaṇa, he will become a beast, the next time a tree, then again he’ll get the chance to become a god. In this way, so when holding higher position it has no value, permanent value. The next time he’ll be here, and next time again he’ll be there, everywhere, moving in such a circle, up and down. So no real value to this saguṇa, sattva guṇa ___________ [?] That is the difference in this misconception, area of misconception. The conception of good and bad, both is wrong.


'dvaite bhadrābhadra-jñāna, saba-'manodharma', 'ei bhāla, ei manda',-ei saba 'bhrama'


   [“In the material world, conceptions of good and bad are all mental concoctions. Therefore, saying, ‘This is good, this is bad,’ is a mistake.”] [Caitanya-caritāmṛta, Antya-līlā, 4.176]


   This is good, this is bad; ultimately it is all false conception. So need not bother yourself with the consideration of good or bad in this plane. The good or bad, all false. So whatever you can find in whatever position, only take to Gaurāṅga. And He will take you to the highest position of the nirguṇa eternal life. How magnanimous.


namo mahā-vadānyāya [kṛṣṇa-prema-pradāya te

kṛṣṇaya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ]


   [“I offer praṇāma unto Śrī Caitanya Mahāprabhu, who is Kṛṣṇa Himself. He has assumed the golden hue of Śrīmatī Rādhikā and is munificently distributing kṛṣṇa-prema.”]


   Why? Kṛṣṇa-prema-pradāya te, nāma, rūpa, guṇa, līlā. Three in one, present. This is composed by Rūpa Goswāmī, this praṇāma mantra of Mahaprabhu. Namo mahā-vadānyāya, the most magnanimous, bow down your head to the most magnanimous personality, mahā-vadānyāya. Why mahā-vadānyāya? Kṛṣṇa-prema-pradāya te, He can take you within the circle of the highest favourite of Kṛṣṇa. Kṛṣṇa prema. Kṛṣṇaya, who is He? He’s Kṛṣṇa Himself. Not a mediator, not His agent, so there may be possibility of no achievement. He Himself has come to take you, as His agent. He Himself has come as His agent. Kṛṣṇaya. And what is His name? In the name of Kṛṣṇa-Caitanya. One whose duty is to produce consciousness of Kṛṣṇa, to produce Kṛṣṇa consciousness, produce His name. Nāma, rūpa, Kṛṣṇa is both mahā-vadānyāya and līlā, Kṛṣṇa prema pradam. Nāma, rūpa, guṇa, līlā, the fourfold nature of the absolute has been described here in the scriptures by Rūpa Goswāmī.


   Hare Kṛṣṇa Hare Kṛṣṇa. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.



   I was trying to understand what he wants us to do. ____________________________ [?] Mahāprabhu’s śrāddha has been finished. __________________________________ [?] Those that came to join the festival, they’re all going away. At that time, our Guru Mahārāja sitting in a chair, he’s addressing the disciples, that are going. ________________________________________ [?] “You gave me assurance that you will engage yourself in Kṛṣṇa bhajana. ______________________________________ [?] I have entered into the connection of you all because you gave me assurance that you will do service of Kṛṣṇa. Now after coming for few days here, you’re all going away to your previous engagement. _________________ [?] That means you are deceiving me. ________________ [?] If anyone says that, ‘there is fire, it is burning, let me stop the water, quench the raging fire, and then I’m coming.’ _______________________________ [?] How intense he’s finding in the service of Kṛṣṇa, indispensability of the service of Kṛṣṇa. ___________________ [?] The whole world may burn to ashes, ____________________ [?] no harm to you. _____________________ [?] If you’re saved from the connection of this world material, then you’re saved. But it is very difficult to get out of the charm of this material world. ________________________________________ [?] Back to home.

____________________________________ [?] All māyā. Everything is illusion. Go to the truth, the real conception of your comfortable home on the feet of the Divine Lord.


oṁ tad viṣṇo paramaṁ padaṁ sadā, paśyanti suraya divīva cakṣur ātatam

[tad viprāso vipanyavo jāgṛvāṁśāḥ, samindhate viṣṇor yat paramaṁ padam]


   [“As the sun and sunlight is continuous over the skies as light-giver to us (for that sunlight is the universal form of the Lord) similarly, the Divine Lotus Feet of the Lord Śrī Viṣṇu is always spread widely (like a canopy) over our head.”] [Ṛg Veda, 1.22.20]


Viṣṇo paramaṁ pada. That is the real position, the holy feet of Viṣṇu. The paṇḍita, the theistic scholars, they’re always attentive of that paraṁ pada, of that holy feet of the Lord, to serve. No other engagement.


sarva-dharmān parityajya, [mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo, mokṣayiṣyāmi mā śucaḥ]


   [“Totally abandoning all kinds of religion, surrender exclusively unto Me. I will liberate you from all kinds of sins, so do not despair.”] [Bhagavad-gītā, 18.66]


   Such a bold statement we never find anywhere. “Give up all your duties at once. ________________ [?]

mām ekaṁ. Only one, Myself, come to Me, I shall relieve you from all difficulties.” _________________ [?]

Who can say this, who is the exclusive master of our...


Devotee: ___________________________ [?]


Śrīla Śrīdhara Mahārāja: __________________________________ [?] No such bold position who can utter these words that, “Give up all your duties immediately. Come to Me. I shall compensate all your difficulties.” None has.


   Bāl Gaṅgādhar Tilak, Maharashtra ___________________________ [?] He has written under the commentary under this śloka, ______________________________________ [?] sarva-dharmān parityajya.

__________________________________ [?] “Wherever he may be, in whatever position, if he comes to Me, at once I shall welcome.” Such a great hope we have, like nectar. In a golden pot, the nectar has been served here by the Lord. You drink it and be saved. “From any time, any position, whatever bad, severe position you are in your concept, give up everything, any moment and come to Me and I shall embrace you.”


   What more do you want? Who has said this? So we want to go towards that friend who’s giving assurance that any moment I may go, wherever, I am welcome there. And if I delay, I’m traitor to my own self. Really speaking we’re deceiving our own selves, we’re all deceiving, self deceiver. That is our position. Neglecting our own wealth, neglecting our Lord. Material wealth, how can it help us? The Lord is our wealth. The Master of everything, He’s our wealth. What fortune we have got. So He says that, “You will find peace when?” ________________ [?]


bhoktāraṁ yajña-tapasāṁ, sarva-loka-maheśvaram

suhṛdaṁ sarvva-bhūtānāṁ, jñātvā māṁ śāntim ṛcchati


   [“I am the enjoyer of the results of sacrifice performed by the fruit-hunter, as well as the results of austerity performed by the liberation-seeker - I am their only worshippable object; I am Nārāyaṇa, the indwelling monitor of all planes of life, and the Supreme Worshippable Personality who awards liberation. And I am the well-wisher of all - I am Kṛṣṇa, the devotee’s most adorable friend. The soul who thus knows My true identity attains the ecstasy of knowing his own original divine identity.”] [Bhagavad-gītā, 5.29]


_________________________________________________ [?] The one who is the master of the whole, He’s my friend. My best interest is represented there. When I can realise that, then I can find peace in me. O, whatever will happen, that must have sanction from the authority and the highest authority is my representative, my guardian, He’s my well wisher. So I have no apprehension.


Suhṛdaṁ sarvva-bhūtānāṁ, jñātvā māṁ śāntim ṛcchati. “I’m all in all. But when you can come to understand that I’m all in all but I’m your friend, not foe, then only you can have real peace in your mind.”


   Why should I bother. The final arrangement is in whose hands, He’s my friend, my highest benefit is well represented there. Why should I bother? Then śāntim ṛcchati, he will get real peace in his heart. No disturbance necessary, only this sort of understanding is to be acquired and that can be acquired with the company of the sādhus and the scriptures, that is necessary. Our duty is to come to such level of consciousness that He’s my friend. The Lord is my friend, He’s my well wisher, most bosom friend. There cannot be such a great friend as we can find in Him. So much friendship, impossible anywhere to have. Only to get such understanding, that is necessary, the whole sādhana is covered here. Try to understand this absolute truth, the situation here, that you are safe, that you are quite safe. That realisation is necessary. And through sādhu-saṅga and good scriptures attending, we can,


sādhu-śastra-kṛpāya yadi kṛṣṇonmukha haya [sei jīva nistare, māyā tāhāre chāḍaya]


   [“If the conditioned soul becomes Kṛṣṇa conscious by the mercy of saintly persons who voluntarily preach scriptural injunctions and help him to become Kṛṣṇa conscious, the conditioned soul is liberated from the clutches of māyā, who gives him up.”] [Caitanya-caritāmṛta, Madhya-līlā, 20.120]


   All our duty is covered here, to understand, the ultimate reality is friendly to us. And whom we think our friend, they’re not friendly. ________________ [?] Ha, ha, ha, ha. It is all for the best. Ha, ha, ha, ha, ha. No complaint. Gaura Hari. Gaura Hari. Gaura Hari. Nitāi Gaura Hari bol.


Devotee: ____________________ [?]


Śrīla Śrīdhara Mahārāja: Back to God, back to home.


Devotee: Swāmī Vivekānanda _______________________________________ [?]


Śrīla Śrīdhara Mahārāja: _____________________________ [?] What is the conception of our home, the love is there. _________________________________________________________________________ [?] Not to be buried down, as in slumber. _____________________________________________________ [?]


Eternal slumber, that is not the end of life, cannot be. The life is joyous, jivanta anandamoy.

_________________________________________________________ [?]


   The difference between Rāmānuja and Śaṅkara is clear in an interpretation of Upaniṣad. In [Chāndogya] Upaniṣad there is mention in one place, [tasya yathā] kupyāsum punḍarīkam nāyānam [evam aksini], in this way.


   Śaṅkarācārya he’s giving interpretation, kupyāsum punḍarīkam nāyānam. “His eyes, Bhagavān...

____________________________________________________________________________________ [?]

“I’m not disregarding, not undermining the position of the Lord by, it is mere comparison, the eyes of Nārāyaṇa, they’re like the red buttocks of a monkey.”


   Rāmānuja, at that time, he was doing some service of his Guru, Yādavaprakāśa. A boy Rāmānuja, he’s massaging the back of the Guru, and a few drops of tears fell on the back of Yādavaprakāśa.


_________________________ [?] What is this, you’re crying, you’re weeping, what for, what’s the cause?”

   Rāmānuja, shy, a boy, he can’t express it. Guru is giving explanation of Śaṅkara’s tika, commentary.

___________________________________________________________ [?] He was given pressure.

   “You must have to say why you are weeping.”


   Then he came out reluctantly. ____________________ [?]


_____________________ [?] “What do you mean? You have no faith in the explanation of the great Ācārya Śaṅkara? __________________________ [?] Can you give any other explanation?” ________________ [?]


________________________ [?] “If you order me, you are my Gurudeva, if you order me I may give some suggestion what I feel from my heart.”


   “Say. I order you. Yes, I give you permission.”


   Then Rāmānuja came out. “Kupy, not this monkey. ________________________________________ [?]

Now, kupyāsum, and with the padma, the lotus which has got its seat in the, _________ [?] that means a fresh punḍarīk, fresh padma, __________ [?] kupyāsum punḍarīkam. Punḍarīk which is always, has got its seat in the...


Akṣayānanda Mahārāja: Stem.


Śrīla Śrīdhara Mahārāja: _____________ [?], that sort of padma, not picked out and dried, but which is fresh for sitting on the stand of the padma, _______ [?] That padma can be compared with the eyes of Nārāyaṇa.”


Devotee: ____________________________ [?]


Śrīla Śrīdhara Mahārāja: _________________________________ [?] Kopi is Sūrya. Sūrya is one name of kopi. Sūrya, the sun, he also drinks the water, absorbs water. So one of the name of the sun is also kopi. And here says the kopi by which the padma, the lotus, takes its food from the water, through which. And seated there, and it is fresh. And that is compared with the eyes of Nārāyaṇa.”


   Yādavaprakāśa could not ignore, his Guru could not ignore. _____________________________ [?]

   “This boy when grown up, he will smash the whole interpretation of Śaṅkara.”


   Then there began some conspiracy against, to kill the boy Rāmānuja. Śaṅkara had a mechanical explanation, dried scholarship, mechanical. And Rāmānuja full with life, living.

__________________________________________________________________ [?]

   If one is to approach for the university examination, Śaṅkara and Rāmānuja, these two types of explanations is to be studied. One has got hate for Rāmānuja, Śaṅkara is very favourite to him.

________________________________ [?] For the purpose of examination, he had to go through Rāmānuja, darśana also. ______________________________ [?] Śaṅkara has demolished everything, all karma-kāṇḍa. _______________________________________ [?] The highest conception of truth is non-asserting, non- differentiating, then how can any good thing can come to this world? This Ganges, this Śrī Mūrti, the scriptures, how can it come? Because the highest quarter of the truth, that is non-differentiated, that is inert. That has got no capacity to push something to this world. Truth cannot assert to come to this, then what is the hope of our future prospect? If truth cannot assert to come into the world of māyā, then no prospect we can have. ____________________________________________________________________________ [?]

____________________________________________________________________________________ [?]

Real truth cannot assert itself to come within this misconception. Proper conception has nothing to do with the misconception, then how misconception can go? There is the defect in Śaṅkarācārya. Śaṅkarācārya has captured mostly the so called brāhmaṇa class.


   And there are four Vaiṣṇava sections. Śrī, Brahmā, Rudra, Sanaka. Madhvācārya, Nimbarka, Viṣṇusvāmī and this Rāmānuja. They are Vaiṣṇava Sampradāya. They believe in the assertiveness and in almighty characteristic of the highest truth.


______________________________________________ [?] “What is this? This is most wonderful, absurd thing you say Sārvabhauma. Bhagavān, the Lord, is the master of māyā and the jīva...


End of 82.09.03.A_82.09.04.A



Start of 82.09.04.B_82.09.05.A


Śrīla Śrīdhara Mahārāja: And both are one and same? What is this?

   In Bhagavad-gītā we can get everything.


brahma-bhūtaḥ prasannātmā, na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu, mad-bhaktiṁ labhate parām


   [“The spotlessly pure-hearted and self-satisfied soul who has attained to his conscious divine nature neither grieves nor craves for anything. Seeing all beings equally (in the conception of My supreme energy), he gradually achieves supreme devotion (prema-bhakti) unto Me.”] [Bhagavad-gītā, 18.54]


   The ordinary things, good, bad, everything is equal. So good also bad, bad also bad. Everything is false. The victory and the defeat, everything is false, just as in dream. A good dream also false, a bad dream also false. Something like that here.


'dvaite bhadrābhadra-jñāna, saba-'manodharma', 'ei bhāla, ei manda',-ei saba 'bhrama'


   [“In the material world, conceptions of good and bad are all mental concoctions. Therefore, saying, ‘This is good, this is bad,’ is a mistake.”] [Caitanya-caritāmṛta, Antya-līlā, 4.176]


   Good or bad in consideration of this saguṇa world, both is false. But truth is not. What is the conception of truth then? It must, we have to transcend. ________________________________________________ [?]


ahastāni sahastānāṁ, apadāni catuṣpadām / laghuni tatra mahatāṁ, jīvo jīvasya jīvanam


   [“Those who are devoid of hands are prey for those who have hands; those devoid of legs are prey for the four-legged. The weak are the subsistence of the strong, and the general rule holds that one living being is food for another.”] [Śrīmad-Bhāgavatam, 1.13.47]


   Those that have got hands, they’re devouring those that have got no hands. ____________________ [?]

Apadāni catuṣpadām. The four-legged animals they eat those that have got no legs, cannot move.

________________________________ [?] And laghuni tatra mahatāṁ. The weak is always fed by the stronger. _____________________ [?] Jīvo jīvasya jīvanam. ___________________________________ [?]

To live, to save one man’s life, so many lākhs of lives will be sacrificed. __________________________ [?]


ūrdhvaṁ gacchanti sattva-sthā, madhye tiṣṭhanti rājasāḥ
jaghanya-guṇa-vṛtti-sthā, adho gacchanti tāmasāḥ


   [“Persons in the mode of goodness ascend (up to Satyaloka), those in the mode of passion remain in the middle (in human society), and abominable fellows of ignorant nature fall down to the lower planes (of hellish suffering).”] [Bhagavad-gītā, 14.18]


   To every action equal and opposite reaction. Manu Saṁhitā. maṁsaḥ _________________________ [?]

____________________________________________________________________________________ [?]


ābrahma-bhuvanāl lokāḥ, punar āvartino ‘rjuna

[mām upetya tu kaunteya, punar janma na vidyate]


   [“O Arjuna, from the planet of Lord Brahmā downwards, the residents of all planets are naturally subjected to repeated birth and death. But, O Kaunteya, upon reaching Me, there is no rebirth.”]

   [Bhagavad-gītā, 8.16]

_________________________________________________________________________________ [?]


tasyaiva hetoḥ prayateta kovido, na labhyate yad bhramatām upary adhaḥ

tal labhyate duḥkhavad anyataḥ sukhaṁ, kālena sarvatra gabhīra-raṁhasā


    [“Persons who are actually intelligent and philosophically inclined should endeavour only for that purposeful end which is not obtainable even by wandering from the topmost planet [Brahmaloka] down to the lowest planet [Pātāla]. As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them.”] [Śrīmad-Bhāgavatam, 1.5.18]


__________________________________________________________________________________ [?]


   At once we should jump to the nirguṇa atmosphere from this vicious circle.

________________________________________________________________________________ [?]


   The wave that is created by the will of the Absolute. ___________________________________ [?]

__________________________________________________________________________________ [?]


   The fundamental wave that has got its origin from the will of the Supreme Lord. Only to be adjusted with that plane, to dance according to that wave. That is nirguṇa. Universal wave, it is coming from Him and going into Him. To participate in that, and that is eternal, nitya līlā. Lilayam pravesa [?], not inert, not static, not a deadly thing, but all-dynamic, dancing. Brahma-saṁhitā [56] Goloka, Kṛṣṇaloka, _________ [?] All the movement like dance. All the speeches like music. All the creepers they are kalpa-taru, whatever you will want they will give. All the ground that is cintāmaṇi, whatever you will think, it may show you in that way. That is the similar conception of the highest place where the Lord is. Gānaṁ nāṭyaṁ, kathā gānaṁ, gamanam nāṭyaṁ, vṛkṣa, kalpa-taru, in this way the description about the abode of Kṛṣṇa.


   Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Gaura Hari.


   What is most rigid and most concrete, seems to us at present, that will dissolve.

____________________________________________________________________ [?]


   Ether is more durable than the stone. Stone will vanish but ether will stand. Finer things. So soul is immortal, but the material world is mortal, it will vanish. But the soul won’t vanish, ātmā-nitya. But what we’re feeling, the experience, world of experience, it will vanish. They both are of the same opinion, the scientists at present, and the philosophers, and the Vedic scholars, they’re of same opinion at this point that it will all go.

   But the religionists say that soul will stand.

   But the atheists say, “No, no, no soul That is only a chance coincident, accidental product of the nervous system of this physical body. No soul.”


   Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari.


_________________________________________________________________________________ [?]


   “All the saints they’re very gracious on me, and they come as guests to my house. But why I’m deceived from your presence or your grace? I can’t understand.” In this way, very humbly.


Devotee: ___________ [?]


Śrīla Śrīdhara Mahārāja: That is in Pakistan ____________________________________________ [?]

From Karachi to Hyderabad and then Sakar [?] and then...


Devotee: ___________ [?]


Śrīla Śrīdhara Mahārāja: ____________ [?] And at that time Bihar _______ [?] the great earthquake in Bihar took place that time. There was a great earthquake specially in Bihar.


Devotee: ______ Quiota [?]


Śrīla Śrīdhara Mahārāja: Not, after that Quiota [?] Before that the Bihar earthquake, in [nineteen] thirty three, in the month of December or January, perhaps.


Devotee: _________________ [?] nineteen twenty eight.


Śrīla Śrīdhara Mahārāja: Not twenty eight, it was thirty three or so, the Bihar earthquake, the great earthquake. And the next earthquake came in Quiota [?] And some say that there was some, there was...

____________________________________________________ Quiota [?] And that is the cause...


Devotee: _________________________ [?]


Śrīla Śrīdhara Mahārāja: Yes. _______ [?] But some are of opinion that that is the cause of the outburst of the bombs there. Because there was the British...


Devotee: ___________________ [?]


Devotee: ____________________________ [?]


Śrīla Śrīdhara Mahārāja: _____________________________________________________________ [?]


   Such a heinous and most cruel activity I never experienced in my life. They removed the debris and removed the man who is under the weight, but instead of that they are cutting their hand and taking away the ornaments. Such heinous, dreadful thing I have seen, by Hindus, who lived sometimes with Gandhi, sometimes with Rabindranath.


Devotee: _________________ [?]


Śrīla Śrīdhara Mahārāja: ________________ [?] Hard-hearted dacoits.


   Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari.


   In the garb of human, in the flesh and blood of human they’re more ferocious than the jungle tiger and others, these wolves and others.


   Hare Kṛṣṇa. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.

   Nitāi Gaura Hari bol. Nitāi Gaura Hari bol. Nitāi. Nitāi. Nitāi.


   The Vasan [?] one poet, he was living at that time, he was a good poet.


Devotee: __________________ [?]


Śrīla Śrīdhara Mahārāja: ___________________________________________________________ [?]


Devotee: _____________________ [?]


Śrīla Śrīdhara Mahārāja: In ________ [?] there were many Gauḍīya Vaiṣṇavas. The follower of Mahāprabhu, Kṛṣṇadāsa Rajaput, he preached in Madran side [?] And when I was in Kurukṣetra, nineteen thirty seven, that solar eclipse festival, many Madran [?] Vaiṣṇavas came there in Kurukṣetra. And they’re followers of Mahāprabhu, Śrī Caitanyadeva, and living in Madran [?] Twelve thousand, from the records of counting, government counting, we find twelve thousand Gauḍīya Vaiṣṇavas living in Madran [?].


   Hare Kṛṣṇa.


Devotee: ________________ [?]


Śrīla Śrīdhara Mahārāja: ______________________ [?]


Devotee: ___________ [?]


Śrīla Śrīdhara Mahārāja: __________________________________________ [?]

   Hare Kṛṣṇa. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Any question, from any quarter?


Devotee: ____________ [?]


Śrīla Śrīdhara Mahārāja: _______ [?]


tāvat karmāṇi kurvīta, na nirvidyeta yāvatā / mat-kathā-śravaṇādau vā, śraddhā yāvan na jāyate


   [“As long as one is not detached from fruitive work (karma) and material enjoyment, and as long as one has no faith in devotion to Kṛṣṇa, beginning with hearing and chanting His glories, one should follow the ordinary religious principles of the Vedas on the path of karma.”] [Śrīmad-Bhāgavatam, 11.20.9]

________________________________________________________________________________ [?]


dūreṇa hy avaraṁ karma, buddhi-yogād dhanañjaya

buddhau śaranam anviccha, kṛpaṇāḥ phala-hetavaḥ


   [“O Dhanañjaya, fruitive action is extremely abominable in comparison to buddhi-yoga, or equilibrium in selfless action. Those who crave the fruits of their actions are misers - they are impoverished, being full of desires. Therefore, take shelter of the intelligence of which selfless action is the aim and objective.”]

   [Bhagavad-gītā, 2.49]


yat karoṣi yad aśnāsi, yaj juhoṣi dadāsi yat

yat tapasyasi kaunteya, tat kuruṣva mad arpaṇam


   [“O Kaunteya, whatever your action whether general or scriptural, whatever you eat, what you offer in sacrifice, whatever you donate in charity, and any vow you keep - do everything as an offering unto Me.”]

   [Bhagavad-gītā, 9.27]


yajñārthāt karmaṇo 'nyatra, loko 'yaṁ karma-bandhanaḥ

[tad-artham karma kaunteya, mukta-saṅgaḥ samācara]


   [“Selfless duty performed as an offering to the Supreme Lord is called yajña, or sacrifice. O Arjuna, all action performed for any other purpose is the cause of bondage in this world of repeated birth and death. Therefore, remaining unattached to the fruits of action, perform all your duties in the spirit of such sacrifice. Such action is the means of entering the path of devotion, and with the awakening of true perception of the Lord, it will enable you to attain to pure, unalloyed devotion, free from all material qualities (nirguṇa- bhakti).”] [Bhagavad-gītā, 3.9]


__________________________________________________________________________________ [?]


   In the prison house, as long as there are the culprits. No culprit, no prison house.

   So long there is the patients, then necessity of the hospitals. No patient, no hospital.


Devotee: _____________ [?]


Śrīla Śrīdhara Mahārāja: Because there are patients, otherwise not. Because there are so many evil-doers, so this māyā, saṁsāra. If everyone is liberated, no necessity of this māyāik world. __________________ [?]


Devotee: ______________________________________ [?]


Śrīla Śrīdhara Mahārāja: _______ [?] British mentality. ____________________________________ [?]

Not proper knowledge. Proper knowledge, that I shall always try to help myself, self-help. I shall always try to help myself. If I be healthy, then who will suffer? Is that a policy?


Devotee: __________ [?]


Śrīla Śrīdhara Mahārāja: ______________________ [?]


koṭi-kāmadhenu-patira chāgi yaiche mare, ṣaḍ-aiśvarya-pati kṛṣṇera māyā kibā kare?


   [“If a person possessing millions of wish-fulfilling cows loses one she-goat, he does not consider the loss. Kṛṣṇa owns all six opulences in full. If the entire material energy is destroyed, what does He lose?”]

   [Caitanya-caritāmṛta, Madhya-līlā, 15.179]


____________________________________________________________________________ [?]


   If the whole brahmāṇḍa is abolished, no loss, no waste in the līlā of Kṛṣṇa. The nitya-līlā is going on freely. ___________________ [?] A general amnesty. But that does not mean that the country will incur some loss. Because culprits, so the jail. We must live in eternity.

   Nitya ______ vaikuntha dāsa _____ [?]

   Any eventuality, whatever the circumstance comes, I must be prepared for that. That is Vaikuṇṭha. To live in the relativity of the infinite wave, that is Vaikuṇṭha vāsa. And to limit, “I must want this, and if that is not effected, I am crying.” That is māyā. And to become free, whatever is coming to me, going from me, that’s all right. It is His will. I must adjust with the Divine, with the Absolute Will, and must be cheerful, always. To the relativity of this world, out attitude will be like that. And this is the perverted reflection of the opposite. They’re concerning Kṛṣṇa and His devotees, so our seeming pain and seeming happiness will be there, but all happy.


   Our Guru Mahārāja once interpreted, singha prasena avati nrsingha jambavata hata [?]

   One Māyāvādī came to discuss with our Guru Mahārāja, “That in Vaikuṇṭha also we find, in Kṛṣṇa līlā, so many pleasures and pain?”

   “No, all pleasure, no pain.”

   He gave the example that singha, the lion is devouring Prasena, that ______ [?] affair. But who is devouring, he’s also pleased, and who is devoured, he’s also feeling pleasure. Just in drama. In a drama, one who is killed, he’s also satisfied, and who is killing, he’s also satisfied, if their gesture, posture is all right. Both are satisfied.


Devotee: _________________________ [?]


Śrīla Śrīdhara Mahārāja: ___________________________ [?] Show, vilāsa, play. So everyone is happy. Only a show, no real loss to anyone. It is like that. Both parties are happy. There, one is attaining victory, the defeated and the victor, both happy. It is all the līlā of Kṛṣṇa. Showing the drama before Kṛṣṇa, to please Him. His līlā, we’re for Him. For Him. He’s for Himself. And to satisfy Him, we should show drama. Hare Kṛṣṇa. This is līlā. the background of līlā is like this. And raso vai saḥ, the rasa is there.


______________________________________________________________________________ [?]


   A sober man, a great scholar, he was beside himself, seeing the play, the drama That one expert dramatist, he has taken the role of a cruel European owner of a factory, the colour-making mill plants.

   That ____ he’s giving kick to a woman who is pregnant, kicking her. “Say, where is your husband?”

   In this way. She says, “I don’t know.”

   So, kicking her, so ruthlessly, and that was played so finely, that part, that ____________ [?] a great scholar, and very benevolent man, he was beside himself, and he took his shoe and threw it there on the stage. So fine play, that man showed ________ [?] So the play may be more genuine, more real, than this, our concrete life here.


Devotee: __________________________________ [?]


Śrīla Śrīdhara Mahārāja: So the drama is more real than ordinary events in this world, that a person like Vidya Ṭhākura [?] may be puzzled.


   Hare Kṛṣṇa. Gaura Hari. Today we may stop here. Gaura Hari bol. Jaya Oṁ Viṣṇu-Pāda Śrī...




   He began to talk in English, though he was a Madrasi gentleman.

   Our Prabhupāda, when he was speaking in English, the high philosophical topics, appropriate words to find out, a little difficulty he showed.

   Then one gentleman told, “You speak in Bengali.”

   Then our Gurudeva answered, “I’m not speaking neither in Bengali nor in English, nor in any other language. What I speak you please attend.”


________________________ [?] When Mahāprabhu went from Purī to Vṛndāvana through the jungle, at that time the elephants, the tigers, the deer, and so many other animals began to dance and to chant the name of Kṛṣṇa. How is it possible? Because the wave of Mahāprabhu, the wave, the nature of prema was so subtle that can pierce through the body and mentality of man or animal, etc, and work independently in the plane of ātmā, in cetana. The finest layer is that of ātmā everywhere. Just as ether, it pervades everywhere. So the ethereal wave can cross the walls and sea and the atmosphere, air, and can go everywhere and anywhere. The light of X-ray, that concentrated light can pierce wall, or pierce our flesh and body and can show the internal things. So our mentality, this physical covering and the mental cover can be crossed in the finest plane of ātmā. Independent of the mind and the body of an animal, the Nāma, Brahman, the wave can spread Itself, assert Itself, and the animal can hear and dance and chant.


Śrīla Govinda Mahārāja: _____________________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: Govinda Mahārāja wants to say that if you do not understand the language of the one who is explaining in any language, independent of language the atmosphere, that here is Kṛṣṇa kathā, the bhāva, kanti, and all these things, that won’t be useless. That will do some work.


Śrīla Govinda Mahārāja: _____________________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: Ahaitukī apratihata yayatma suprasidhati. The wave of bhakti, ahaitukī, causeless, and apratihatā, irresistible. Apratihatā, and ahaitukī, most fundamental, that is the cause of everything, and that has got no other cause, causing himself, or herself. Bhakti is cause of herself. And none can resist, no power can resist when she wants to assert herself. She’s potency of Kṛṣṇa. Only with the attitude of recipient we should try to interfere with her, recipient characteristic. Śraddhā, we shall open the door to welcome her freely and enter, śraddhā. Jñāna miśrā bhakti, Mahāprabhu cancelled, “eho bāhya.”


brahma-bhūtaḥ prasannātmā, na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu, mad-bhaktiṁ labhate parām


   [“The spotlessly pure-hearted and self-satisfied soul who has attained to his conscious divine nature neither grieves nor craves for anything. Seeing all beings equally (in the conception of My supreme energy), he gradually achieves supreme devotion (prema-bhakti) unto Me.”] [Bhagavad-gītā, 18.54]


   Eho bāhya āge kaha āra.” [Caitanya-caritāmṛta, Madhya-līlā, 8.59]. Then Rāmānanda came with,


jñāne prayāsam udapāsya namanta eva, jīvanti san-mukharitāṁ [bhavadīya-vārtām

sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir, ye prāyaśo 'jita jito 'py asi tais tri-lokyām]


   [“Oh Lord, Oh Unconquerable One, those devotees who, completely giving up all attempts on the path of jñāna of attaining the non-differentiated platform known as Brahma by hearing the transcendental narratives of Your pastimes, which emanates from the lotus mouths of the mahā-bhāgavat sādhus and pass their lives by engaging their body, mind and words in pure devotion, easily conquer You (they easily get Your transcendental association), although You are the most difficult to attain in the three worlds.”]

   [Śrīmad-Bhāgavatam, 10.14.3]


   “Yes, it begins here.” So, no knowledge can give any connection with devotion. Knowledge, it is beyond the range of the knowledge, knowledge can connect it with the gross plane, but the finest plane, knowledge cannot approach. It is beyond its jurisdiction. Only by śraddhā, faith, we can come in connection with that plane. Just as force cannot connect, cannot enter into the domain of knowledge. The physical force cannot enter or act in the plane of knowledge, consciousness, So consciousness cannot enter the plane of faith, śraddhā. It is of different type. So bhaktyā sañjātayā bhaktyā, [Śrīmad-Bhāgavatam, 11.3.31], bhakti is its own cause. Neither force, that is energy, nor knowledge can contribute anything to develop bhakti within us. Bhakti is its own cause, bhaktyā sañjātayā bhaktyā, bhakti is ahaitukī, it has no other cause. Neither knowledge nor energy. They can play on the gross plane, they are covers, jñāna-karmādy-anāvṛtam, they’re only covers of bhakti, and bhakti is within. That is faith. Not a deceiver there, that one will go to examine things before acceptance, vicāra. Vicāra, judgement, justice, where there is possibility of cheating, there requires the position of justice. Where no cheating, no justice necessary. So jñāna, tarka, that is of a lower order, because amongst the cheaters they will have to adjust by justice. But where there’s no cheating, all utilisation, all favouring to everyone, no room of justice, no jñāna. So jñāna, karma, all futile, they’re cover of the māyā, and if you dive deep into your own soul’s function, no connection with karma, jñāna. Anyābhilāṣitā etc.


[anyābhilāṣitā-śūnyaṁ, jñāna-karmādy-anāvṛtam / ānukūlyena-kṛṣṇānu-śīlanaṁ bhaktir uttamā]


   [“One should render transcendental loving service to the Supreme Lord Kṛṣṇa favourably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.”] [Bhakti-rasāmṛta-sindu, 1.1.11] & [Caitanya-caritāmṛta, Madhya-līlā, 19-167]

   [Śrīmad-Bhāgavatam, 11.21.11, purport]


   That is automatic, that is sweet, sweet home...




   The leper he was charmed with the beauty of that prostitute. He was going back home and then his mind was not found naturally checked.

   Then the wife asked the husband, the leper, “Why do you look so pale, and not cheerful, what’s the reason? There’s much pain from the disease, or what is the cause?”

   Then he came out that, “I find I’m charmed with the beauty of that prostitute I met in the Ganges. My heart is very much attracted by her beauty. I want her meeting.”

   Then that lady, she was a poor brāhmaṇa lady ____________________ [?] and that prostitute was a rich lady, and she managed to go to her house and to do the work of maidservant _______ [?] In this way she attracted the notice of the prostitute ____________ [?]

   “What does she want?”

   One of the maidservants intimated that, “She wants to see you.”

   “All right _______________________ [?]

   Then she met her and _________________ [?] “My husband is such and such, and he’s aspiring after your company.”

____________________________________________ [?] She served two dishes __________________ [?]

   “I am very much satisfied, you take something, then we shall consider ________________________ [?]

   In the earthen pot Ganges water and Bhāgavata prasāda, and in another pot, in a golden plate, golden glass, and this ordinary water, and the meat, flesh, and these rich dishes, and this gorgeous fashion, in this way. “You just choose between the two, you have a choice.”

   Then the brāhmaṇa took the sattvikprasāda, and the Ganges water in the earthen pot and all these things.

   And when he’d finished then that lady came, that prostitute. “Why you have taken this, rejecting that?”

   “This is pure prasāda, the fruits and vegetables and these things.”

   “But Ganges water in the earthen pot, but there the golden glass with the ordinary water, you have rejected it. So, I am that golden glass, but the water within is impure. And this is divine, in an earthen pot. Your wife is like that. And I’m like that golden glass but within me are filthy things ________________ [?]

Consider, believe me, I’m only flesh beauty _________________________________________ [?]




______________________ [?] Śrīmatī Rādhārāṇī says, _____________________________________ [?]


   “____________________ [?] I’m trying to serve, to satisfy Kṛṣṇa, to do any service. Who has animosity towards Me I also want to serve them if Kṛṣṇa is pleased. I don’t like My serving to make it a burden on Kṛṣṇa. The highest sacrifice, the highest risk I’m ready to take for the satisfaction of Kṛṣṇa.”


   Also, that the chaste lady came to serve the prostitute for her husband’s pleasure. She did not shrink from coming to serve the prostitute.


   So Rādhārāṇī says, “My principle of life is also like that. The other anti-party, Candrāvalī and the others, ___________ [?] I’m not jealous of them. If they can serve Kṛṣṇa better than Myself then I will help them to go nearer to Kṛṣṇa. But they can’t do, they can’t trace the satisfaction of Kṛṣṇa, and still they come to compete with Me. So I have come to _______ [?] not for My own selfish purpose, that is the explanation. Not for My selfish purpose, that I’m a little generous with the other parties, My own...


End of 82.09.04.B_82.09.05.A



Start of 82.09.05.B _Sept 5 B_


Śrīla Śrīdhara Mahārāja: No object can exist without subject. No subject can exist without object. But in introspection a part of subject becomes object. So, consciousness is independent, but this matter is dependent. Consciousness can think of himself. Evaṁ buddheḥ paraṁ buddhvā, saṁstabhyātmānam ātmanā. We can concentrate in samādhi, withdraw our consciousness from outside, and put it in our own subjective nature. Saṁstabhyātmānam ātmanā.


evaṁ buddheḥ paraṁ buddhvā, saṁstabhyātmānam ātmanā
jahi śatruṁ mahā-bāho, kāma-rūpaṁ durāsadam


   [“O mighty Arjuna! Knowing the soul to be thus perfectly distinct from the intelligence, steady the mind with resolute intelligence and destroy the indomitable enemy, lust.”] [Bhagavad-gītā, 3.43]


   And this is highest policy of complete withdrawal from the charm of the objective world. The soul is independent of matter. Soul is independent. Without any part playing by the matter soul can exist independently. And soul can be its own object. The soul can be the world of his own search. Then higher soul is there, more higher subject, to whom the lower soul is object. In this way going on.


   Even withdrawal from the material conception, and enter into the world of soul, spirit, where everywhere is spirit. And I’m also in the midst of that. Retire from the land, to retire into water, then from there we can retire into air, in this way. Free from the land, without any touch of the land, without any touch of the water, we can remain in the air. Then we can remain in the ether, air up to fifty hundred miles around the earth, then there is no air. Then there is only ether.


Mādhava Mahārāja: Guru Mahārāja, can you explain this universal particular, universal self, this relationship between universal particular, and individual self.


Śrīla Śrīdhara Mahārāja: Ah, both.


Mādhava Mahārāja: Three.


Śrīla Śrīdhara Mahārāja: Individual souls are also there, particles of soul, spirit, and wholesale, gradation. Aṅgsi, aṅga, the part and the whole. In this way it is going to higher region, part and whole. Because our conception is limited we sometimes see this whole and a part. Again, if we go further then we see whole is more spacious and the part is here. A greater conception of a part, and greater conception of a whole, progressive, no end.


Mādhava Mahārāja: Is that the same as Brahman, Paramātmā and Bhagavān?


Śrīla Śrīdhara Mahārāja: No end, according to the capacity the breadth and width increased. Universe of discourse. According to the capacity of the eye we can - our area of vision is low or high, small or big, capacity of the eye increases. And with telescope your zone will be greater. In this way the progress. Finite can go to measure infinite. Everywhere centre nowhere circumference. But still, progress is there, going on, increasing conception. Everywhere centre nowhere circumference.


   So, aprākṛta, when finite approaches to us, as infinite approaches to us like finite in aprākṛta, our fullest realisation is there. Don’t lose your energy in the conception of infinite. That is useless to you. But when infinite comes to meet you in a particular form that you can have Him in a fullest way. The vātsalya rasa, the mādhurya rasa, sākhya rasa, He has come to you, so near and so tangible, it is your highest realisation. You cannot approach infinite by your own worth or capacity. But when He comes to you in the finite form, then you can have Him in the closest position. The highest realisation, aprākṛta, which is very similar to prākṛta, phenomenal world, very similar but not phenomenal, aprākṛta means this.


   That infinite of two kinds, in its own characteristic, and in the characteristic of your tangibility, aprākṛta. He’s infinite but He’s approached you in the form of finite as you can feel most. That is aprākṛta, that is in Vṛndāvana. He has come so near, Yaśodā whipping, carrying the shoes of Nanda. So near He has come to finite.


   Mahāprabhu told that is only by the transaction of heart we can approach that area, not by brain, understanding anything, power. Attract Him by the heart, by surrender. Increase your negative character. “I’m helpless. I’m the poorest.” Then you can draw Him towards you. That is the key. Jñāna-śūnya-bhakti. Don’t, never approach by your knowing capacity that you will measure Him, you will know Him. Jñāne prayāsam udapāsya [Śrīmad-Bhāgavatam, 10.14.3] cast away hatefully the attempt to know Him.


   “No. I want to serve Him, to be utilised by Him, by His men, those who are in His connection.”


   Be humble. Tṛṇād api sunīcena [Śikṣāṣṭakam, 3] Think yourself of your smallest characteristic that you are most negligent factor in the universe. That will help you to draw the absolute towards you, and not that you will make yourself big and you will swallow the absolute. Not that.


   Nitāi Gaura Hari bol. Gaura Hari bol.


Devotee: Jaya Oṁ Viṣṇu-Pāda Paramahaṁsa Parivrājakācārya Aṣṭottara-śata Śrī Śrīmad Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja kī jaya!



Śrīla Śrīdhara Mahārāja: Prati-padaṁ pūrṇāmṛtāsvādanaṁ, ever new. Prati-padaṁ pūrṇāmṛtāsvādanaṁ. Ānandāmbudhi, the ocean of joy, and that also ever increasing, not stagnant. Ānandāmbudhi-vardhanaṁ, and prati-padaṁ pūrṇāmṛtāsvādanaṁ, a peculiarity also there. At every step He’s full, progressing, so He’s not full in want, otherwise how the progress will mean. But, pūrṇām, prati-padaṁ pūrṇām, ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ. Peculiar conception. The ocean of joy, ever increasing, and at every step pūrṇāmṛtāsvādanaṁ, ever new, full... [Śikṣāṣṭakam, 1]




Śrīla Śrīdhara Mahārāja:


   [12:00 - 20:14 (the end). Bengali [?] With the following English words and parts of recognisable ślokas.]


Prākṛta dhāma... cinmaya conception... concentrated raja power... concentrated līlā... Navadwīpa... Bhaktivinoda Ṭhākura... Navadwīpa Dhāma... how it is possible?... central position of thought... advaya-jñāna... eye exercise and what is what... how to see?... Darśana... standard bearer... how to see?...


yasmin vijñāte sarvam evam vijñātam bhavati / yasmin prāpte sarvam idam prāptam bhavati


[“By knowing Him, everything is known - by getting Him, everything is gained.”]


oṁ ajñāna-timirāndhasya jñānāñjana-śalākayā / cakṣur unmilitaṁ yena, [tasmai śrī-gurave namaḥ]


   [“I was blind in the darkness of ignorance but my Spiritual Master applied the ointment of proper spiritual knowledge and thus opened my eyes. Unto him I offer my respectful obeisances.”]


Vede pasyanti pandita... universal eye... śāstra darśana... separate interest... universal interest... back to home... Hare Kṛṣṇa.


End of 82.09.05.B _Sept 5 B_



Start of 82.09.06.A


Śrīla Śrīdhara Mahārāja: ___________________ [?]


   The approach in Bhagavad-gītā is a thorough approach.

   An ordinary qualified man may teach the primary student, and a higher educated professor also can give training to the infants. That will be different.


Devotee: ______________________ [?]


Akṣayānanda Mahārāja: Yes.



Śrīla Śrīdhara Mahārāja: Everything is in consciousness. One is conscious of everything, even every dust. Nothing is unknown and neglected. That is a great achievement. Universal consciousness, that just as we’re conscious of our own body, our own things, our own deeds, so universal consciousness is there. Not even a dust is not within His reckon. Everything has got fullest record and position in His consciousness. That is another world, adhokṣaja. Adhokṣaja, a diabolical change cannot but come in the heart of any person. We may lose it, we may not have any consciousness, any memory of anything particular. It is clear.


Avaram bhavato janma param janma brhaspata _____________________ [?]


   “I know anything and everything. Even the whole history of a dust. Everything within My knowledge.”


   It is not non-scientific, if we can rise up to this standard, then we can have a diabolical change in our angle of vision. That the background, fully conscious of every atom, nothing is lost in Him. Such a universal...awake, fully awake to the interest of every atom in this world, background there is that. And not only conscious, but also affectionate. Affection, interest for everything is recorded, maintained there, That is a graphic change in anyone’s life, progress towards theism, it is very strengthened. And that is Vasudeva, within whom everything is living, and He’s also living within everything, that is Vasudeva conception of the Supreme Lord. This is not the highest conception, but still the primary conception of real theism is here, Puruṣottama-vada.


brahmaṇo hi pratiṣṭhāham, [amṛtasyāvyayasya ca

śāśvatasya ca dharmasya, sukhasyaikāntikasya ca]


[Kṛṣṇa says: “I am the basis and original mainstay of the undivided divine vitality of the impersonal Brahman, which is immortal, imperishable and eternal, and is the constitutional position of inexhaustible nectar and the sweetness of the ambrosia of profound love divine.”] [Bhagavad-gītā, 14.27]


   The Brahman conception, all-accommodating, but inert, but wakeful, vigilant eye to everything. Everything is recorded with interest. That is at the background of the whole. Tad viṣṇo paramaṁ padaṁ. The gist of the Ṛg mantra is, Brāhmaṇas are advised to utter this mantram before they approach any function.


oṁ tad viṣṇo paramaṁ padaṁ sadā, paśyanti suraya divīva cakṣur ātatam

[tad viprāso vipanyavo jāgṛvāṁśāḥ, samindhate viṣṇor yat paramaṁ padam]


   [“As the sun and sunlight is continuous over the skies as light-giver to us (for that sunlight is the universal form of the Lord) similarly, the Divine Lotus Feet of the Lord Śrī Viṣṇu is always spread widely (like a canopy) over our head.”] [Ṛg Veda, 1.22.20]


   This Ṛg mantra, a primary mantram in the Ṛg Veda, the oldest scripture, revealed scripture of the world. So far it is, has got recognition. Tad viṣṇo paramaṁ padaṁ. The noble feet of Viṣṇu, padaṁ, aspect, the one noble aspect of lower aspect, noble, lower aspect of Viṣṇu is this. Viṣṇo paramaṁ padaṁ sadā, paśyanti suraya. The theistic scholars are always to view it in such a way. Sadā, paśyanti suraya divīva cakṣur ātatam. Just as a big eye over our head, divī and aca, over our head, a big, an infinite eye is over our head. What is that? That viṣṇo param, that is the feet of Viṣṇu. The feet of Viṣṇu, the lowest conception of Viṣṇu, what is that? That is of this nature. What is its nature? That like an infinite eye, a large eye always spread on our head. Just as like the sun, seeing everything, inspecting everything, whatever is going on here. And that is the Holy Feet of Viṣṇu. The characteristic of the Holy Feet of Viṣṇu is such. That is the so called lowest portion of Him. There the world is accommodated in a fully conscious atmosphere. Think yourself this, and do any activity, any action, that you are such and such.


Sambandha-jñāna, this is your position. So how to approach any action. You get inspiration from such idea, such conception of your life. Draw your inspiration from this sort of conception of your environment. The vigilante eye of your guardian is scrutinizingly inspecting everything what you do. With this idea you approach to anyone, any activity, and person, all detected. Nothing secret, all open, nothing concealed. This idea, your behaviour will be transparent, it will be as clear, as pure as anything. Only just begin to interfere, to handle any activity, this yajña,or this pūjā,or whatever it may be, think your position, you are such and such. You are such and such, and you are going to deal with another one in a particular way for a particular interest. Always be, that your position is such.


   Tad viṣṇo paramaṁ padaṁ sadā, paśyanti suraya. The suris [?] and the devotees, the liberated souls, they get such conception of their position in this universe. Divīva cakṣur ātatam. Cakṣur means eye, the great eye spread on our head, ātatam. And Sūrya also, cakṣur means Sūrya, just like a sun spread on our head, a searchlight, like a searchlight over our head, is there. Then how shall we do? Can’t conceive anything. So we must be pure, in and out. Must have to be pure in and out, in every action of us. In all our dealings with the environment. This one mantram of Ṛg Veda, tad viṣṇo paramaṁ padaṁ sadā, paśyanti suraya. Always they say like this, their position, and they go on doing. With this angle of vision, go on, approach anything and everything, and it cannot contaminate you in any way. And everyone who will come in contact with you, they will also be purified with the touch of such great normal, happy vision. Darśana, the angle of vision. How to see things, we have to learn. The māyā darśana, misconception, local interested, and to see things overpowered, prejudiced by local interest, that is māyāik darśana. And universal interest, to see things from that standpoint.


īśāvāsyam idaṁ sarvaṁ, [yat kiñca jagatyāṁ jagat

tena tyaktena bhuñjīthā, mā gṛdhaḥ kasya svid dhanam]


   [“Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.”] [Śrī Īśopaniṣad, 1]


   Everywhere is His rule. Above provincialism, localism. Universal view we shall have. Then we’re not to suffer from the misconception of local interest. In local interests we must have hitch between them. Local may be to the extreme to one person, to a family, to his village, to his country, to his society, to the humanitarian, excluding the animals and the vegetable kingdom. So there cannot but be clash: local interest. See everything from the universal interest.


Īśāvāsyam. Tad-brahma vasudevam mayam jagat. Vāsudeva, He’s everything.


yo māṁ paśyati sarvatra, sarvaṁ ca mayi paśyati

tasyāhaṁ na praṇaśyāmi, sa ca me na praṇaśyati


   [“For one who sees Me in everything and everything in Me, I do not remain unseen and he also is not unnoticed by Me: he never sways in his thought of Me.”] [Bhagavad-gītā, 6.30]


   “One who can have My, see My presence everywhere, yo māṁ paśyati sarvatra, sees Me everywhere, and sees everything in Me.”


   Visa versa, to see everything in Him and to see Him everywhere. One who has got such capacity of his position in the universe, then he’s never lost.


   “Never lost in Me. He’s always with Me, and I’m also always with him.”


   In Bhāgavatam also,


sarva bhūteṣu yaḥ paśyed, bhagavad bhāvam ātmanaḥ

bhūtāni bhagavaty ātmany, eṣa bhāgavatottamaḥ


   [“A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Consequently they always see Kṛṣṇa everywhere and in everything. One who is situated on the topmost platform of devotional service is known as an uttama-bhāgavata.”]

   [Śrīmad-Bhāgavatam, 11.2.45]


   Who is the highest type of bhāgavata, devotee? Sarva bhūteṣu yaḥ paśyed, bhagavad bhāvam. One who can see everywhere the connection of the divinity, of the supreme. Not divorced from the cause, prime, but sees things in connection with the highest existence, the best existence. Paśyati sarvatra, and sarva bhūteṣu yaḥ paśyed, bhagavad bhāvam. The existence of the Lord everywhere, ātmanaḥs ca, this is cid-vilāsa in Bhāgavatam. And also his position according to that. He’s an enemy to Krsna, so he must be my enemy. In accordance to his position. In this way. Sarva bhūteṣu yaḥ paśyed, bhagavad bhāvam. His attitude, his existence, and his attitude with everything, and ātmā-naṣṭa, and then his own position, what it will be about that thing, accordingly, in accordance to his position to the Lord, and his position to that thing he will have to calculate that what will be my position to that thing then. Sarva bhūteṣu yaḥ paśyed, bhagavad bhāvam, first, then ātmanaḥ, accordingly, what will be my position with them, that, bhagavad bhāvam ātmanaḥ. Then cid-vilāsa also it will, in full swing we can get this meaning, ātmanaḥ.


Bhūtāni bhagavaty ātmany, and visa versa, and everything is adjusted with the supreme knowledge in this way, and accordingly, what it will be, my relation with that thing, how I shall live there. Bhūtāni bhagavaty ātmany ca, how He’s resting in him, an accordingly how He will rest within me. My relationship is always, should be always calculated in accordance to the relation of anything with the absolute. First what is in connection with the absolute, and then accordingly I shall, ‘my relation with the absolute is this , so how I shall have connection with that, in accordance to that.’ This is Bhāgavata, cit-vilāsa. Not in general, but in particular it has been described here. Mahā bhāgavata.


   So the Vaiṣṇava in Vṛndāvana when they say, “Oh, this is my enemy, enemy party, anti-party.” Still they’re in particular, universal thought. The consciousness, relationship to the Lord and then calculated how my relationship with that thing. It is friendly, or neutral, friendly, neutral, or animosity, in general. And in particular there may be infinitely different types.


sarva bhūteṣu yaḥ paśyed, bhagavad bhāvam ātmanaḥ

bhūtāni bhagavaty ātmany, eṣa bhāgavatottamaḥ


   In Bhāgavatam there is a śloka,


[śrī-bhagavān uvāca]

para-svabhāva-karmāṇi, na praśaṁsen na garhayet
viśvam ekātmakaṁ paśyan, prakṛtyā puruṣeṇa ca


   [The Supreme Personality of Godhead said: “One should neither praise nor criticize the conditioned nature and activities of other persons. Rather, one should see this world as simply the combination of material nature and the enjoying souls, all based on the one Absolute Truth.”]

   [Śrīmad-Bhāgavatam, 11.28.1]


   Kṛṣṇadāsa Bābājī came to ask me, “What was the meaning of this? Para-svabhāva-karmāṇi, na praśaṁsen na garhayet. We must not praise or we must not blame the nature of others in this world. Para- svabhāva-karmāṇi, na praśaṁsen na garhayet, viśvam ekātmakaṁ paśyan. Thinking that the whole world is in common estimation, common interest. Ekātmakaṁ paśyan, prakṛtyā puruṣeṇa ca. And that is a play, within prakṛti and puruṣa. It takes this way. Then what is the, if this be the absolute, then how should we not praise of the Vaiṣṇava, Vaiṣṇava praśaṁsa, Gura praśaṁsa, Bhagavān stava, all these things are of lower degree?” He came to me.


   I told, this is in the marginal position. Margin, when we drawing from this world of mundane differentiation, it is applied only in that stage. But in the higher stage in the divine cosmos, differentiation is there. According to the degree of serving for the pleasure of Kṛṣṇa, so many groups, so many parties, anti-parties and neutral parties, and their praise of Kṛṣṇa. They are mad in the praise of Kṛṣṇa, and not only Kṛṣṇa, but Kṛṣṇa bhakta, Guru. That is not in miss-balance, not in the stage of balance, that neither this side nor this side. That is to the fullest extent, even stealing, thieving, weeping, are going on there in the highest stage. What is that? All to satisfy Kṛṣṇa, a dynamic design has been inaugurated there.


   So,para-svabhāva-karmāṇi, na praśaṁsen na garhayet, viśvam ekātmakaṁ paśyan. It is marginal, from marginal position this view may stand. But when we enter into the Vaikuṇṭha and the Goloka then again we enter into individual interest and group interest, and all these things there nirguṇa. But, one thing, that no selfish existence reins, only playing at the hand of the sweet will of Kṛṣṇa. The ego has been exhaustively removed. There is another ego only designed to satisfy the whims of Kṛṣṇa. So from the worldly standpoint, this ahaṅkāra has been fully eliminated. But there is within the soul a class of ego for the satisfaction of Kṛṣṇa. It is designed, it is there, cid-vilāsa.


   If we are to show the Śaṅkara and others, they cannot very easily swallow this field, that how ultimate things may be differentiated in this way. There will be some tears, stealing, lying, and hitch, fighting for interest, and how that can be the highest conception of the absolute. But only, the key is here, that for the satisfaction of Kṛṣṇa. Die to live, and after death, there is life, they live. Death, only dying is not its own end, but die to live, a real life. So there is also life, there we shall live, but we shall have to die wholesale as we are at present. We are prey to local interests, and local interest, that is wrong, no interest. That is temporarily supposed, artificial interest, not real. So we’re to get relieved from the poison of local interest. But to have a life that is created Lord Kṛṣṇa’s interest. Only Kṛṣṇa’s interest, this should be introduced there, everything will be all right. But to speak it in one word, it is very easy, but it means much.


brahmāṇḍa brhamite kona bhāgyavān jīva, guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja


   [“Wandering throughout the material universe, the very fortunate living entity who receives the grace of Guru and Kṛṣṇa receives the seed of the creeper of devotional service.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 19.151]


mālī hañā kare sei bīja āropaṇa, śravaṇa-kīrtana-jale karaye secana


   [“When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of śravaṇa and kīrtana [hearing and chanting], the seed will begin to sprout.”] [Caitanya-caritāmṛta, Madhya-līlā, 19.152]


upajiyā bāḍe latā 'brahmāṇḍa' bhedi' yāya ['virajā,' 'brahmaloka,' bhedi' 'paravyoma' pāya]


   [“The creeper of devotion is born, and grows to pierce the wall of the universe. It crosses the Virajā river and the Brahman plane, and reaches to the Vaikuṇṭha plane.”] [Caitanya-caritāmṛta, Madhya-līlā, 19.153]


   The conceptions of this mundane life, Bhūr, Bhuvaḥ, Svaḥ, Mahā, Jana, Tapa, Satya, the misconception world is finished in Satyaloka. Then the Virajā, then the Brahmaloka the halo. Then specification in that world of halo, consciousness, Brahmaloka, 'virajā,' 'brahmaloka,' bhedi' 'paravyoma.' Then crossing Śivaloka it comes to Vaikuṇṭhaloka.


tabe yāya tad-upari 'goloka-vṛndāvana' ['kṛṣṇa-caraṇa'-kalpa-vṛkṣe kare ārohaṇa]


   [“Being situated in one's heart and being watered by śravaṇa-kīrtana, the bhakti creeper grows more and more. In this way it attains the shelter of the desire tree of the Lotus Feet of Kṛṣṇa, who is eternally situated in the planet known as Goloka Vṛndāvana in the topmost region of the spiritual sky.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 19.154]


   Fully-fledged theism and half-sphered, our Guru Mahārāja’s words, hemisphere. Vaikuṇṭha means hemisphere. Why? Half, two, śanta, dāsya, and half of sākhya, and śanta, dāsya is represented there in Vaikuṇṭha, and not the other part. That is _____ [?] sākhya, and vātsalya and mādhurya not present there, not open to the public there, to the jīva. But the whole is full-fledged service is open only in Goloka to one and all, there, full-fledged service. And even so much has to go to that parakīya rasa, to enhance the ordinary. Just as we have got general hunger, but if we take little medicine the hunger can be increased and we can feed more, eat more. That way, that arrangement, the adjustment of parakīya, that makes more intensified.


   Yaśodā, in vātsalya rasa. “Kṛṣṇa is my son, but some say that, ‘no, He’s not mine, He’s son of Vasudeva.’ How that is possible, that He may be Vasudeva’s son? Such beautiful, charming boy, He’s not mine?”

   This sort of mentality increases her affection many fold more towards Kṛṣṇa, towards Gopāla, towards the child.

   “If I lose Him, if I lose Him how I shall stand? Then I must serve Him with more affection. I may not have the chance. They say so.”

   So this idea increases the affection more, and also, in reaction, the satisfaction, the bliss, the ecstasy is also of that order.


   So in friendly circle, the friends think, “Oh, some say Gopāla, He’s Nārāyaṇa. He’s not amongst our friends as we are called. We may lose Him, the chance of losing such a companion, how can we live then?”


   So with this apprehension, ‘that we may lose, our position may not linger for a long time,’ it increases the affection more. So this is the key to parakīya conception. In mādhurya rasa also, in that magnitude, that quality, ‘I may lose. How will it be possible to stand? To stand, to remain, to maintain our existence, it is impossible.’ With this earnestness, they come to meet, to do any service. This is more intensified. In this way, this arrangement has been invented by Yogamāyā for the service of Kṛṣṇa, very intense, more intensified.


   Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.

   Nitāi Gaura Hari bol. Kṛṣṇa. Kṛṣṇa.


   Rūpa Goswāmī says there are four qualifications extra, which is not in Nārāyaṇa, in Kṛṣṇa. Ordinary, fifty qualities we find, very meagre conception in every soul. But there are some gods where we can trace five more with little greater magnitude, Indradi devata, Śivadi devata,pañcānu, fifty-five. But in Nārāyaṇa we find in full sixty qualities, in the fullest form. But in Kṛṣṇa we find sixty-four, in the fullest form. And what are those four which are not in Nārāyaṇa?

   It is mentioned as the flute, that is sound, śabda, most charming sound He can produce. Every nerve is attracted by the sound of the flute. Śabda mādhurya, veṇu mādhurya, veṇu mādhurya means śabda mādhurya. Such a peculiar sweet sound He can produce that whenever anyone comes in touch of that, he’s mad to run towards the source of that sound, can’t help, śabda mādhurya. Nāma mādhurya, śabda means name, sound, the sweetness, sound, śuka, rūpa. Then guṇa is eliminated. I have some suspicion here. Nāma, rūpa, guṇa, līlā, parikara. The guṇa is omitted, the quality. What for, I don’t, I can’t understand. Then rūpa, guṇa, rūpa mādhurya, śabda mādhurya, then second is,

namnah sravanam tato, sravavena, rupasya, sphuranam, bhavati [From Gauḍīya Kaṇṭhahāra, 13.22. ?]

From name, then next comes the colour, the beauty. The beauty, personal beauty. First the charm of His flute, the sound. And the second, the charm of His beauty. There is no parallel in this world that can attract the heart to travel to every point, rūpa mādhurya. So Nāma, rūpa, then guṇa, the third is omitted here. Then parikara, paraphernalia. His paraphernalia, in vātsalya rasa, in sākhya rasa, in mādhurya rasa, the paraphernalia that is incomparable to any of other Avatāras, of Nārāyaṇa even Himself. It is unprecedented, the paraphernalia. Such a sweet, and such a touching, affectionate paraphernalia we cannot find anywhere and everywhere. Nowhere we can find. And then last līlā karma ____________ [?] The fourth is līlā, mādhurya. His līlā, His dealing amongst His circle, that is of such, adbut, means wonderful nature, that wave. That wave whenever and from what point it is oozing, comes out, and how over floods everything, that is all unknown to us.


   In Dvārakā, calling, Brahmā. “Which Brahmā has come?”

   Brahmā thought, “Which Brahmā? Only one brahmāṇḍa and I’m the master. And he inquires, ‘which Brahmā?’ What’s this? Still, what to do? It is Sanaka-pita, catur-mukha Brahmā, the four-headed Brahmā, the father of Sanaka. Can you please inform.”

   And when he went there, he found, “What is that? I’m only four-headed This hundred-headed, the thousand-headed, the million-headed Brahmās are all...” Nonplussed.


   The līlā, Brahmā, to test Him took the cowboys and the calves and concealed in some cave. Then he came to test, “That while the things are going on, let me see.” He has come, “Oh, the same cowboy with a morsel on His mouth, and with a stick in His hand, just like an ordinary cowboy He’s going.”


   A very good comparison has been given here in Bhāgavatam, very nice. Just as in daytime we cannot find any glow worm. In the light of the day, and the stars also. And also in the night of amavasya, the new moon, we cannot find the trace, the existence of fog. The fog is absorbed. The darkness of the fog is absorbed in new moon light, amavasya.The dense darkness can absorb, and also the strong light of the sun can absorb the light of the glow worm.


   So Brahmā’s māyā, he went to test, to deceive. To test, that was absorbed. Līlā, adbut līlā. Which is simply impossible.


   That a boy, Tṛṇāvarta has come like a storm. Yaśodā carrying the Gopāla in her waist, and Tṛṇāvarta has come to kill Him, the boy, sent by Kaṁsa. Suddenly Yaśodā felt that He’s very heavy, very heavy, could not keep Him on her lap. She had to take Him down on the earth, and that wind took the boy away far.

   And Yaśodā was nonplussed, “My boy, I could not keep, and from my lap I put down the boy. How did the wind take him away?” She’s lamenting like anything. She’s lamenting, then next moment found that the great demon he fell on the earth, and on his neck that boy Gopāla, embracing his neck, He’s just over it.

   “Oh, God has sent, how the demon has been lost we don’t know. But if the boy had been below and the demon would be above, then would be pressed, killed, must be killed, but chance has saved Him, that He’s just over the body, chest of the demon.”


   In this way, playfully, big demons. It is also stated, just as in Rāma līlā, Rāvaṇa, Kumbhakarṇa, they showed their valour and strength in a great way. But as Kṛṣṇa līlā, Kṛṣṇa is the Svayaṁ-Bhagavān, they’re the demons, but it is not described in such a dreadful way. Still they are more stronger than the demons in Rāma līlā. When they came to disturb Kṛṣṇa līlā, they’re more powerful and more strong. But so playfully they were managed that we think, ‘that all by accident, Kṛṣṇa is saved accidentally, and no attempt from Him was necessary at all.’ This is līlā. ______________________________ [?]


   So Nāma, rūpa, śabda mādhurya, veṇumādhurya, and then rūpa mādhurya, then parikara mādhurya, and vaiśiṣṭya and līlā mādhurya. These four, exceptional, which can never be found any other place, not even in Nārāyaṇa who is the source of sixty full qualifications we can conceive ever. And other gods, Śivaji, including Mahādeva, Indra, especially empowered, fifty-five, and ordinary jīva only fifty. And special qualifications which is not found even in Kṛṣṇa, is found twenty-five in Śrī Rādhikā. Special, twenty-five, there, it has been given for us to understand, to follow, to conceive how they’re possible, That is also mentioned.


   Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.


Raso vai saḥ. Akhila-rasāmṛta-murtiḥ. The background of the knowledge. Knowledge is only searching, searching element, searching for ecstasy, searching for bliss, happiness. That is knowledge. Knowledge means consciousness. Consciousness not in a complete thing, it is incomplete because it is searching for fulfilment, that is consciousness. It holds greater position than ordinary things, as stone, or wood or earth, they have got no conception of their own existence. But consciousness is conscious of his own existence, but he’s in want, and he’s always searching for something, for his fulfilment.

   And what is that fulfilment? That is rasa. Rasa, that is the highest integer. That is the most fundamental substance we can ever conceive. And that is ānandam, that is rasam. Both consciousness and existence is presupposed there, already there. Ānanda means fulfilment plus consciousness, perception, and plus existence. A fossil can have existence only, but no consciousness. But the soul can have consciousness and existence, both, but not the fulfilment. But in ānandam these three fully existing. So sat cit ānanda, satyam śivamsundaram, in this way. The original, the most fundamental thing is rasa. Raso vai saḥ. Rasa is the most fundamental substance, akhila-rasāmṛta-murtiḥ.

   And Rūpa Goswāmī says, “What is Kṛṣṇa? All sorts of rasa fully adjusted, coming to show a beautiful figure. They’re properly adjusted, wherever, what should be. In this way the proper adjustment of the whole rasa in a particular beautiful figure, that is Kṛṣṇa. And particular beautiful sound in the name of Kṛṣṇa. In this way, so on. Raso vai saḥ, the rasa Himself.”

   So in scientific enquiry, search, we must have such sort of conception about Kṛṣṇa, and His līlā, and His paraphernalia, and His dhāma, His plane, all these things. We must have some conception in this way.

   Hare Kṛṣṇa. Not unreasonable, not unscientific. Quite scientific basis is there.


End of 82.09.06.A



Start of 82.09.06.B


Śrīla Śrīdhara Mahārāja: ... we’re told. Philosophy is that, science of all sciences. So the science of science. The basis of all sorts of science means knowledge, proper knowledge. So knowledge cannot ignore these questions that our internal urge, the inner urge, that will come to,


bhidyate hṛdaya-granthiś, chidyante sarva-saṁśayāḥ

[kṣīyante cāsya karmāṇi, mayi dṛṣṭe 'khilātmani]


   [“The knot in the heart is pierced, all misgivings are cut to pieces and the chain of fruitive actions is terminated when I am seen as the Supreme Personality of Godhead.”] [Śrīmad-Bhāgavatam, 11.20.30]


   When the sealed heart, our heart, the heart of a baddha jīva, conditioned soul, is a sealed one, the seal will be broken. And such feeling will come out that all doubts will be cleared, bhidyate hṛdaya-granthiś, svarūpa adidartika [?] When the inner self will come into light then all doubts will be cleared, bhidyate hṛdaya-granthiś. The faith, the śraddhā, that is sealed within our heart, as a soul in bondage, that will be broken. And such natural flow will come of faith, chidyante sarva-saṁśayāḥ, all doubts about the conception of anything and everything will be cleared.


yasmin vijñāte sarvam evam vijñātam bhavati [yasmin prāpte sarvam idam prāptam bhavati]


[“By knowing Him, everything is known - by getting Him, everything is gained.”]


   We shall know of our own self and through our own proper self within thought of relativity we shall come to know the real background, real foundation where we are taking our stand, svarūpa. Bhidyate hṛdaya-granthiś, chidyante sarva-saṁśayāḥ, kṣīyante cāsya karmāṇi. Then his previous commitment with this false environment will be stopped at once, disconnected, at once. Not a minute will be necessary to disconnect with the present illusive paraphernalia. Kṣīyante cāsya karmāṇi, mayi dṛṣṭe 'khilātmani.


   “I am everything. You are Mine. No complaint. No attempt is necessary. Everything is there. You move in a spontaneous, automatic way. No trouble is to be taken for your movement, of this purpose, that, all, is automatic. Everything is automatic you see, thereby.”


Kṣīyante cāsya karmāṇi, mayi dṛṣṭe 'khilātmani. The government will feed you and you will not have to strive for your individual bread, something like that. Then you’ll find according to your different taste, different food for relishing is coming to you. According to different rasa the Yogamāyā is making arrangement, everything, and you are to play on his hand. And there we find the maximum of your fulfilment there, as if without any attempt, yantrārūḍhāni māyayā.


   Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Gaura Hari.


īśvaraḥ sarvva-bhūtānāṁ, hṛd-deśe ‘rjjuna tiṣṭhati

bhrāmayan sarvva-bhūtāni, yantrārūḍhāni māyayā


   [“O Arjuna, I am situated in the hearts of all souls as the Supersoul, the Lord and Master of all souls. For every endeavour of the living beings in this world, the Lord (My plenary expansion, the Supersoul) awards an appropriate result. As an object mounted on a wheel is caused to revolve, the living beings are caused to revolve in the universe by the almighty power of the Lord. Incited by Him, your destiny will naturally be effected according to your endeavours.”] [Bhagavad-gītā, 18.61]


Māyā intervening and that māyā will be removed, Yogamāyā will be replaced. That is what is necessary. Instead of māyā, the Yogamāyā will come to tackle you, to handle you. Yogamāyā means centre-carrying, in-carrying. And Mahāmāyā means out-carrying current, out-carrying to sense pleasure, kāma, and in- carrying current is Yogamāyā, the automatic.


   Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.


ārādhyo bhagavān vrajeśa-tanayas-tad-dhāma vṛndāvanaṁ

ramyā kācid-upāsanā vraja-vadhū-vargeṇa yā kalpitā

śrīmad-bhāgavataṁ pramāṇam-amalaṁ premā pumartho mahān

śrī caitanya mahāprabhur-matam idaṁ tatrādaro naḥ paraḥ


   [“It is the conclusive opinion of Lord Caitanya that Śrī Kṛṣṇa, who is Vrajendra-nandana, is the Supreme Personality of Godhead Himself, the topmost worshippable Deity; Vṛndāvana Dhāma which is an expansion of Kṛṣṇa and is non-different from Him is the highest worshippable abode; the gopīs are the highest example of the worship of Śrī Kṛṣṇa; Śrīmad-Bhāgavatam is the spotless evidence for knowing the Absolute Truth; Kṛṣṇa prema is the fifth and highest goal of life. These are the teachings of Śrī Caitanya in a nutshell.”]

   [From Viśvanātha Carkravartī Ṭhākura’s Caitanya-matta-mañjuṣa]


Viśvanātha Cakravartī Ṭhākura, in one śloka he’s giving the whole substance of the Gauḍīya Vaiṣṇava in a tika. What is that? Ārādhyo bhagavān vrajeśa-tanayas. Nanda-nandana, He’s our object of worship, our love, our aim of life, vrajeśa. Tad-dhāma vṛndāvanaṁ. And not in Dvārakā or anywhere, in Vṛndāvana, that is the most favourable stage of His līlā, dhāma līlā. And Ramyā kācid-upāsanā vraja-vadhū-vargeṇa yā kalpitā. And a very beautiful, wonderful type of worshipping, of serving has been invented by these damsels of Braja, the Braja gopīs. And very sweet, kalpitā, that is our real want, fulfilment. Ramyā kācid-upāsanā vraja-vadhū-vargeṇa yā kalpitā, śrīmad-bhāgavataṁ pramāṇam. Where did you get this, your whimsical thought, all these things? No, no. Śrīmad-bhāgavataṁ pramāṇam-amalaṁ, and the amala pramāṇa, the purest type of evidence we find in Śrīmad-Bhāgavatam, the last gift of Bhagavān Vedavyāsa who has given all sorts of religious ideas to us, His last gift, Bhāgavatam. That stands guarantee for this prāśana, this offering. Pramāṇam-amalaṁ premā pumartho mahān. And what you will get as benefit? Love, attachment for the truth, for Kṛṣṇa. That will be your remuneration, more and more service, and more and more attachment, no end. Prema pumartho mahan, not dharma, artha, kāma, not salvation, liberation, mere, but prema pumartho, the end of life is to acquire the attention of all the attractive Kṛṣṇa. Śrī caitanya mahāprabhur-matam idaṁ. And who is the propounder of this cult? Śrī Caitanya Mahāprabhu, the great Lord. Mahāprabhu, He stands guarantee for all this truth, He has preached this, you will get this. Matam idaṁ tatrādaro naḥ paraḥ. Our great reverence, attachment and faith in such opinion, such principle of life. Viśvanātha Cakravartī Ṭhākura says.


   Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.

   Gaura Hari bol. Nitāi Gaura Hari bol. Nitāi Gaura Hari bol. Nitāi. ___________ [?]


Akṣayānanda Mahārāja: ___________ [?]


Śrīla Śrīdhara Mahārāja: Nine thirty. All the letters are ready?


Akṣayānanda Mahārāja: Almost.


Śrīla Śrīdhara Mahārāja: Almost. So some must be sent to the post office?


Akṣayānanda Mahārāja: Yes.


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. We may get some letters, or some response to their...

But not any of them could come yesterday also. Ha, ha. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari.

Nitāi Gaura Hari bol.


Akṣayānanda Mahārāja: One small question. You had mentioned apratihatā is irresistible, ahaitukī apratihatā, so does it mean, generally we think it means that bhakti cannot be impeded, there’s no obstacle for bhakti by material things. But can it also mean that we cannot resist but accept the bhakti. We also cannot resist bhakti, we must accept it, do we take it that way also?


Śrīla Śrīdhara Mahārāja:       Ahaitukī apratihatā, and the hetu, that has got cause and it can be controlled, this is a conception in a, from a relative position, not from the absolute plane.


Akṣayānanda Mahārāja: Yes. Like that _________________ [?] Kṛṣṇadāsa Bābājī asked you that same question, so you told that in a taṭasthā-vicāra.


Śrīla Śrīdhara Mahārāja:       It is not really of that type. That is when we are within some sort of incomplete knowledge, to us, it can’t see.

   Suppose if we find that after one has got some disease and then using medicine he gets a better health than previous. Then who can see the future, he won’t be disturbed by his present disease and taking medicine. And who does not know the future, he’ll be very much disturbed. This is one thing here.

   And what is in Yogamāyā that is managed by, though they can see, they can feel everything, but jñāna śūnya bhakti, it is already given by Yogamāyā. That is another thing. The responsibility is there. They say, ‘we do not know,’ jñāna śūnya bhakti, the party, they do not know what is what, instrument in the hand of Yogamāyā. But Yogamāyā knows everything and she stands guarantee for them, jñāna śūnya bhakti. And that is more tasteful, and that is more natural, we are told.


   Nanda-Yaśodā, “We have got no knowledge. If any sādhu coming, taking the feet dust of him and putting on the head of Gopāla.” Ha, ha, ha. They’re in such condition, such ignorance. If you say ignorance, then he’s such ignorant then ordinary sādhu taking his feet dust and putting, “Oh, you please bless Gopāla that He may live long.” Then what do you say? This is more gain. Yogamāyā is handling them in such a way.


   The gopīs say, “Who are we? We’re the jungle girls, no capacity. But anyhow we had some good fortune that took us to Your service. But what we are, our position, we’re neglected, even not the society girls, the jungle girls. We don’t know so much rules of the civilized world, we’re such.”


   The negative conception is such, the positive is mad to help them in such condition, because in heart, they have got no other aspiration but Kṛṣṇa’s satisfaction. In that way we have to take. The jñāna śūnya bhakti, and Mahāprabhu accepted, “Here, here it is.” The question of faith, they don’t come to measure everything by their own futile standard. With a standard of a miracle or a meter (measuring stick) wants to measure the sky. The jñāna means to labour under such mania, that unnecessary mania that I shall devour the whole within this belly. Within the short space of my knowledge, the whole should be accommodated. But this sort of mania give up. Establish a fair relationship with the infinite and allow the infinite to handle yourself, for your best interest, and live yourself fully there, surrendered. Then you will be, through faith you will be best benefited. That is the underlying principle. Don’t lose your energy. What is impossible, that is to capture the infinite within your fist. Don’t waste your energy in that way.


jñāne prayāsam udapāsya namanta eva, jīvanti san-[mukharitāṁ bhavadīya-vārtām

sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir, ye prāyaśo ‘jita jito ‘py asi tais tri-lokyām]


   [“Oh Lord, Oh Unconquerable One, those devotees who, completely giving up all attempts on the path of jñāna of attaining the non-differentiated platform known as Brahma by hearing the transcendental narratives of Your pastimes, which emanates from the lotus mouths of the mahā-bhāgavat sādhus and pass their lives by engaging their body, mind and words in pure devotion, easily conquer You (they easily get Your transcendental association), although You are the most difficult to attain in the three worlds.”]

   [Śrīmad-Bhāgavatam, 10.14.3]


   The way of submission, but not the way of capturing everything within your fist. That is the wrong way your negotiation with the infinite. That is mad, that a finite he will devour infinite. But submission to the infinite is the way to come in real contact with the infinite. Handled by Him you will feel His very sweet existence in you, that is the path of coming in connection with Him. Not in a challenging mood but in a submissive way, when you get His touch you feel inconceivable joy within you of different kinds. The basis is that. So bhaktyā sañjātayā bhaktyā.


[smarantaḥ smārayantaś ca, mitho 'ghaugha-haraṁ harim

bhaktyā sañjātayā bhaktyā, bibhraty utpulakāṁ tanum]


   [“The devotees of the Lord constantly discuss the glories of the Personality of Godhead among themselves. Thus they constantly remember the Lord and remind one another of His qualities and pastimes. In this way, by their devotion to the principles of bhakti-yoga, the devotees please the Personality of Godhead, who takes away from them everything inauspicious. Being purified of all impediments, the devotees awaken to pure love of Godhead, and thus, even within this world, their spiritualised bodies exhibit symptoms of transcendental ecstasy, such as standing of the bodily hairs on end.”]

   [Śrīmad-Bhāgavatam, 11.3.31]


   So such is, it does not depend on knowledge, or energy, worldly energy or knowledge cannot give birth to such faith. It is there, it is the most original, most fundamental thing. And you are a child of that soil. Anyhow you have come to awake in this wrongful plane, this is karma, jñāna, all covers of your self. Your proper self is not there. It is a child of that soil, of faith, a fair relationship with the infinite, finite and infinite, a fair relationship, and not a challenging that I shall know everything.


   Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari.


   So śraddhā, unquestionable, fundamental, śraddhā, surrender. Knowledge may apparently be our good friend, reliable friend. No. Knowledge is not your reliable friend, in your highest attainment, acquisition of life. So faith and surrender, that is your real friend, to your connection with the biggest. You can’t measure Him. You can’t have Him, He can take you. If finite can know infinite, He’s no infinite. But if infinite cannot make Himself known to finite, He’s no infinite. Coming from that side and no connection from this side is possible. Now what to do, think? He can connect with you but you cannot connect with Him. Now find the way how you can get His connection. You have to tackle with His sweet will by service and submission, surrendering. That is trying to enhance your negative aspect you can draw the positive. And you can’t take the position of a positive, aggressive, you’re not such. You’re dependent and not the entity on which everything depends. Śakti and not the śaktimān, the owner of energy, you are energy, and not the owner of the energy, one who can use the energy. You have your master, proprietor. “It is My energy.”


Apara-para, and kstretrajnakhya tatha-para, in Viṣṇu Purāṇa, the three kinds of potency. One potency in Bhagavad-gītā too, one this gross, another the taṭasthā śakti jīva. In Viṣṇu Purāṇa it is said kstretrajnakhya tatha-para, another higher potency which is known as ksetra, svarūpa śakti, which is above Brahmaloka, above jīva śakti. So three potencies He has got, cit śakti, taṭasthā śakti, and the jara śakti, māyā śakti, three potencies. Only one potency but to make Him easily understood, it is divided into three.


[visnu-saktih para prokta kstretrajnakhya tatha-para

avidya karma-samjnanya trtiya saktir-isyate]


   [“Viṣṇu-śakti, the energy of Kṛṣṇa is threefold: para-śakti, or the Lord’s superior, spiritual energy; ksetrajna-śakti, or the marginal living beings; and avidya-śakti, or the illusory energy, which is characterized by karma, the world of action and reaction. In other words, the potency of Lord Viṣṇu is summarized in three categories namely, the spiritual potency, the living entities and ignorance. The spiritual potency is full of knowledge; the living entities, although belonging to the spiritual potency, are subject to bewilderment; and the third energy, which is full of ignorance, is always visible in fruitive activities.”]

   [Viṣṇu Purāṇa, 6.7.61] & [Gauḍīya Kaṇṭhahāra, 8.20]


   Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari bol. Nitāi Gaura Hari bol.


   So ajñāna in Goloka, and ignorance in the world, that is just the opposite.


Akṣayānanda Mahārāja: You told one day that man said, “Mahāprabhu passed His last days in madness, we hate that, we could not stand such a thing.” Some gentleman had told that.


Śrīla Śrīdhara Mahārāja:       In Madras, one scholar came to see me. “That your highest ideal is that of Caitanya Deva?”


   “We’re afraid of what He has shown in His last days, His mad behaviour. What to try to get that, it is a dreadful thing, what He showed in His last days.”


   And there is another aspect of seeing the thing.


bahye viṣajvāla haya, bhitare ānandamāya, kṛṣṇa premara adbhuta carite


   [“The wonderful characteristic of divine love of Kṛṣṇa is that although externally, it works like fiery lava, internally it is like sweet nectar that fills the heart with the greatest joy.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 2.50]


   Can you think that when a big patron is going to be hanged, he’s happy within him, and outside the pangs of his death? Can you imagine that quality of happiness? Can you conceive the happiness of Raja Hariścandra who made a gift of the whole world and took the position of a servant in the cremation ground, the happiness within him? Can you conceive the happiness of Rāmacandra, leaving His kingship, went to the jungle and there experienced the hardness of life, but how He felt within Him? So external things, apparent things are treacherous, in this way. And the sweetest songs are those that tell of saddest things.


[“Our sincerest laughter with some pain is fraught;

Our sweetest songs are those that tell of saddest thought.”]

[The English Romantic poet, Percy Bysshe Shelley, 1792-1822]


   Apparently there is sorrow but internally there may be sweetness. We are to think like that.

   Gaura Hari bol. Gaura Hari bol. Bahye viṣajvāla haya, bhitare ānandamāya, kṛṣṇa premara adbhuta carite. Already admitted. Externally it seems to be painful, but internally they’re feeling some wonderful quality of ecstasy within. Hare Kṛṣṇa. And that must not be acquired by the help of any intoxication, however qualified it may be. It has got its proper soil on which we are to make progress.

   So Bhaktivinoda Ṭhākura he’s warning, dekho bhāi, kāma-preme, bheda nāi.


[kāma-preme dekho bhāi, lakṣanete bheda nāi, tabhu kāma ‘prema’ nāhi haya]


[“My brother, lust and love appear as one and the same; yet, lust is never love.”]

[Kalyāṇa Kalpataru, Upadeśa, 18]


   “It is very difficult to detect the difference between this lust and love. I’m warning you. Ostentatiously, apparently, you won’t find any difference between this mundane lust and the divine love. Tabhu kāma ‘prema’ nāhi haya. Still, know for certain that this lust is not that love divine. Carmma-māṁsamaya - kāma. This is concerned with material things. And prema, cidānanda-dhāma, and that is the highest goal of your soul’s attainment.


[carmma-māṁsamaya - kāma, prema - cidānanda-dhāma]


   [“The carnal appetite is lust, whereas Love is the Abode of Divine Ecstasy. So imitation is not success. It rather degrades. Imitation degrades. Imagination is only a mental exercise.”]


ataeva kāma-preme bahuta antara, [kāma-andhatamaḥ, prema-nirmmala bhāskara]


   [“There is a gulf of difference between lust and love; lust is dense darkness, love is the brightest sun.”]

   [Caitanya-caritāmṛta, Ādi-līlā, 4.171]


   The great difference between the two, kāma-andhatamaḥ, one is dense darkness and, prema-nirmmala bhāskara, and one is the shining sun. Just opposite. Gaura Hari bol. We must be always very careful in this aspect, what is what. We may stop today.



Śrīla Śrīdhara Mahārāja:       ...So Guru tattva also, different disciples may have different perspective of him. Some say friends, but mādhurya rasa is all combined, so mādhurya rasa Guru, with him we can see all other functions of different rasa in that Guru.


   Our Guru Mahārāja once told that, “My Gurudeva, Guṇa Mañjarī...”

   Generally nayikā, aṣṭa-nayikā, the types of heroine quality are eight. And that is only found fully in Rādhārāṇī, aṣṭa-nayikā bhāva. But that is not found in the mañjarī class.

   But Guru Mahārāja once told, “My Gurudeva is Guṇa Mañjarī, but if I see him, raising my head a little more, I can see him, the full eight qualifications of the eight nayikās of Rādhārāṇī. What the other mañjarī’s have, I do not know, I don’t like to know. But my Gurudeva Guṇa Mañjarī, if I see her, look at her with a greater look, I find Rādhārāṇī’s full presence there.”


   So the attitude you may calculate from this statement, what is what. According to the depth of our vision, the object of vision varies. He’s all present everywhere, no difficulty in arrangement, according to the capacity immediately, the opposite thing is being present there. As you deserve, so you have, the nature of infinite. Every part of infinite is infinite, it is so. Every part of infinite is infinite. The Lord is everywhere with His fullest consciousness and strength, though we may not detect it.


mayā tatam idaṁ sarvaṁ, jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni, na cāhaṁ teṣv avasthitaḥ.


   [“In an unmanifest manner, I pervade this entire universe, and everything conceivable is situated within Me - and yet, I am not situated within that total entity.”] [Bhagavad-gītā, 9.4]


   “It is My sweet will.”


   Everywhere the power of the military may be traced, but still it is really found in the fort. Because everywhere there is no fort, no soldier, that does not mean that portion of the country is neglected. If we capture that no-one will come to oppose. No. With fullest energy they will come to concentrate in that border when it is attacked. Something like that.


Akṣayānanda Mahārāja: There’s one other question. We don’t like to analyse such things, so much time analysing. But for the sake of explanation or definition, there’s one question. That there are two types of jīva, nitya baddha and nitya mukta. So in that sense, is it an offence to say that the Guru is jīva, he’s nitya muktajīva? Can the word jīva be used or not? We want to know this.


Śrīla Śrīdhara Mahārāja:       It is not desirable.


Akṣayānanda Mahārāja: That’s, yes, good. But in the common sense, he’s a living entity, so just in a very dry sense he’s a jīva, but undesirable to use.


Śrīla Śrīdhara Mahārāja:       But he’s taṭasthā vicāra, taṭasthā, absolute.


Akṣayānanda Mahārāja: Yes. Undesirable. That is cleared up, cleared up a doubt.

   One boy came to me in New Delhi...


Śrīla Śrīdhara Mahārāja: You see, it may be seen that a student he, at times may think that his professor, his teacher was also a student, but that won’t help his progress or education.


Akṣayānanda Mahārāja:


yadyapi āmāra guru - caitanyera dāsa, tathāpi jāniye āmi tāṅhāra prakāśa.

[guru-kṛṣṇa-rūpa hana śāstrera pramāṇe, guru-rūpe kṛṣṇa kṛpā karena bhakta-gaṇe.

ācāryaṁ māṁ vijānīyān, nāvamanyeta karhicit, na martya-buddhyāsūyeta, sarva-deva-mayo guruḥ.

śikṣā-guruke ta’ jāni, kṛṣṇera svarūpa, antaryāmī, bhakta-śreṣṭha, - ei dui rūpa]


   [“Although I know my Guru is a servitor of Śrī Caitanya, I know him also as a full manifestation (prakāśa) of the Lord.” - “According to the deliberate opinion and evidence of śāstra, the Guru is non-different from Kṛṣṇa, because it is through the Guru that Kṛṣṇa bestows His mercy upon His devotee and delivers them.” - “One should understand the spiritual master to be as good as I am,” said the Blessed Lord. “Nobody should be jealous of the spiritual master or think of him as an ordinary man, because the spiritual master is the sum total of all the demigods.” - “One should know the instructing spiritual master (śikṣā guru) to be Kṛṣṇa Himself. As Guru, Kṛṣṇa manifests as the Supersoul and as the best of devotees.”]

   [Caitanya-caritāmṛta, Ādi-līlā, 1.44-7]


Śrīla Śrīdhara Mahārāja:       My interest will be to see him as professor. As much as, I will be benefited. But leaving that aside, if I go to analyse his student life, that will be to go astray, to lose one’s energy.


Akṣayānanda Mahārāja: Yes. One boy came to me, a young Godbrother. He said, “You are posing as Guru.” He says, “I do not accept you as a Guru.” I said, that is all right, I do not accept you as a disciple. And he said then, “All Gurus they are jīvas.” And then I told, na martya-buddhyāsūyeta. This,


gurusu nara-matir [yasya va naraki sah]


[“One who thinks that the spiritual master is an ordinary man is said to live in hell.”]

[Padma Purāṇa] & [Gauḍīya Kaṇṭhahāra, 1.56]


   I told, you are nārakī.


Śrīla Śrīdhara Mahārāja:       That a man is empowered by the government, delegation of the king, or of the central government, district magistrate, he’s a man also. But the magistrate is not the man only, it is a central power there. So he should not be confined to see that he’s a man. But the man is also in the background.


Akṣayānanda Mahārāja: This boy told me, he said Swāmī Mahārāja was also a jīva. I became angry and I told this gurusu nara-matir, that you are nārakī if you say this. Later on he apologized.


Śrīla Śrīdhara Mahārāja:       Swāmī Mahārāja also he’s seeing that he was sick, sometimes perhaps blood oozing from any part of his body.


Akṣayānanda Mahārāja: And you told that the arrow which shot Kṛṣṇa’s foot, would that blood be spiritual or would that...


Śrīla Śrīdhara Mahārāja:       Yes, yes, yes, that big Ācārya of the Madhva School, he told if Śālagrāma is hit, it burst, all these things. So this is blasphemy, not proper thinking. We must retain our existence in the world of faith and not allow it to come down in the mundane plane. That infinite standpoint, not finite standpoint. If we allow myself to indulge in the thought of finite standpoint, then it will be difficult for me to have any conception about the infinite. We shall try our best to the level of infinite consciousness and the laws and ways of the infinite, if we at all want our contact with the infinite. So that law we are to accept which may be different from this mundane law of the limited world. Both cannot go together. Being finite I shall capture infinite, it is not possible. But I must leave the finite conception and enter into the infinite through faith, through śraddhā. Then we can partake in His līlā, to a particular degree of intensity. To carry coal to Newcastle, they carry these mundane ideas to the, finite to the infinite. Throw finite laws into infinite and then the troubles come.


Akṣayānanda Mahārāja: They make much of the puruvasrama.


Śrīla Śrīdhara Mahārāja:       Yes. Purvati are guru sakha [?] These laws must be given up and we must merge forever and accustom ourselves into thinking with the law of infinite. Eternal, but here everything mortal, but there, everything eternal. If we thrust this to there, then it will be murdered.

   Hare Kṛṣṇa. So everything unintelligible should be considered that our offence, should be attributed to our offence, when unintelligible, anything comes to us due to our offence, our mundane affinity. We have not thrown ourself fully to the laws of infinite. That is aparādha. So finite laws should not be applied in the kingdom of infinite world. It is a general, reasonable thing.


Badrinārāyaṇa: You said Kṛṣṇa has sixty four qualities and Rādhārāṇī has twenty five. What about Mahāprabhu? He’s a combination of both, and more.


Śrīla Śrīdhara Mahārāja:       Naturally we shall think that sixty four plus twenty five. But chemical results may be something more. When both come to combine, new enhancement. But the question of infinite, we must keep it in mind. Infinite minus infinite there is infinite. Just in the case of a zero. Zero plus zero is zero, zero minus zero, zero. Zero into zero, zero. Zero divided by zero, zero. So the infinite just opposite. It is difficult to conceive.


oṁ pūrṇam adaḥ pūrṇam idaṁ, pūrṇāt pūrṇam udacyate
pūrṇasya pūrṇam ādāya, pūrṇam evāvaśiṣyate


   [“The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the Complete Whole is also complete in itself. Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.”]

   [Śrī Īśopaniṣad, Invocation]


   If the whole is taken away from the whole, the remains, that is also whole. Pūrṇasya pūrṇam ādāya, pūrṇam evāvaśiṣyate. Infinite minus infinite, the remainder is infinite. How can you conceive that? From this mundane brain we can’t conceive that. In the question of zero, the analogy is a very good one. Zero and infinite, similar, opposite, kāma and prema, similar, opposite. Self centred, part centred, and centre centred. Hare Kṛṣṇa. Śrī-rādhikāra, ananta guṇa, paṅciśa — pradhāna.


[ananta guṇa śrī-rādhikāra, paṅciśa — pradhāna, yei guṇera ‘vaśa’ haya kṛṣṇa bhagavān]


   [“Similarly, Śrīmatī Rādhārāṇī has unlimited transcendental qualities, of which twenty-five are principal. Śrī Kṛṣṇa is controlled by these transcendental qualities of Śrīmatī Rādhārāṇī.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 23.86]


   It is mentioned in this way. He has got infinite qualities, but twenty five is the principal among them. In this way it has been mentioned. In the case of Kṛṣṇa also we shall take like that, ananta. It is not measurable. But still the sixty four is very present. It may increase degrees. Ordinary jīva, suppose fifty. But when he becomes Indra, five is added. Where from does it come? The jīva can be Indra...


End of 82.09.06.B



Start of 82.09.08.A.1


Śrīla Śrīdhara Mahārāja: ... this mṛdaṅga, this karatāla, this śaṅkha, we should accept only that, because in the highest ideal of saṅkīrtana these instruments have been used, and that is not defective. The harmonium was not discovered ________ [?] You can’t say that. That is the most original quarter. Nothing...


Akṣayānanda Mahārāja: Shortage.


Śrīla Śrīdhara Mahārāja: Shortage there, but the perfect saṅkīrtana inaugurated by Śrī Caitanya Deva, and whatever He took as His necessary things, that will be our other idea. We shall try to submit, that is the fullest conception, highest ideal, and not outside that we shall go. But still, according to the time and space and society, social condition, to be lenient, to come down to some lower standard, but there should be some degree there. Of course tat paratvena nirmalam,


[sarvopādhi-vinirmuktaṁ, tat paratvena nirmalam, hṛṣīkena hṛṣīkeśa-sevanaṁ bhaktir ucyate]


   [“Pure devotion is service to the Supreme Lord which is free from all relative conceptions of self interest.”] [Nāradiya Purāṇa]


   Anything, even murder, if that has connection with satisfaction of Kṛṣṇa, that is encouraged, in the extreme cases. But still, on the whole, to keep up the balance, it is not so very easy. The sahajiyā will be created, the imitationists, so many lavishly, so many liberal things, that will capture us and the real thing will be evaporated.


Akṣayānanda Mahārāja: Like Gaurāṅga-nāgarī.


Śrīla Śrīdhara Mahārāja:       Gaurāṅga-nāgarī, so many things will come.


Devotee:       _______________________________________________________ [?]


Śrīla Śrīdhara Mahārāja:       That is a special case. Deva-dāsī was having a darśana of Jagannātha.  Mahāprabhu was standing there. She unconsciously put her feet on the body of Mahāprabhu and madly having darśana of Jagannātha. And Govinda wanted to remove her.

   Mahāprabhu, “No, no, no. You see how hankering, how earnestness she has got for the darśana of Jagannātha. She’s unconscious of the fact that she has given her foot on My shoulder. Such earnestness. Jagannātha has not given so much earnestness in Me. Don’t disturb her.”

   But this is a case, koṭiṣv api mahā-mune.


[muktānām api siddhānāṁ nārāyaṇa-parāyaṇa, sudurlabhaḥ praśāntātmā koṭiṣv api mahā-mune]


   [“O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nārāyaṇa, or Kṛṣṇa. Such devotees, who are fully peaceful, are extremely rare.”]

   [Śrīmad-Bhāgavatam, 6.14.5] & [Caitanya-caritāmṛta, Madhya-līlā, 19.150]


   One in a crore, even more.


Devotee: ______________________________________ [?]


Śrīla Śrīdhara Mahārāja: “Rāmānanda Rāya ____________ [?] only one single Rāmānanda. He’s in a position to deal with all these things, anything for Jagannātha. Viśākhā Sakhī, who is specialist in singing and dancing and playing instruments, Viśākhā. She has got the highest capacity in that department. To sing, to dance, to play with the instruments. Only one, single. Even a person like Me is not fit for dealing in that way.” Mahāprabhu says, including Himself. ___________ [?] Persons like Me have no such great standard.”


End of 82.09.08.A.1



Start of 82.09.08.A


Akṣayānanda Mahārāja: Not to be applied to Ācārya, otherwise risk of offence.


Śrīla Śrīdhara Mahārāja: Yes. Ha, ha, ha, ha. If he goes towards mādhurya rasa even crossing Kṛṣṇa.

Gaura Hari bol. Adhokṣaja. Namanta eva.


jñāne prayāsam udapāsya namanta eva, jīvanti san-mukharitāṁ bhavadīya-vārtām

[sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir, ye prāyaśo ‘jita jito ‘py asi tais tri-lokyām]


   [“Oh Lord, Oh Unconquerable One, those devotees who, completely giving up all attempts on the path of jñāna of attaining the non-differentiated platform known as Brahma by hearing the transcendental narratives of Your pastimes, which emanates from the lotus mouths of the mahā-bhāgavat sādhus and pass their lives by engaging their body, mind and words in pure devotion, easily conquer You (they easily get Your transcendental association), although You are the most difficult to attain in the three worlds.”]

   [Śrīmad-Bhāgavatam, 10.14.3]


Whatever small portion is given, is allotted, for you to know, you can know that. And that is an offence also, the tendency to know much, that is disturbance in the faith and in the service. So inquisitiveness is loss of energy, see the plane, the peculiarity of the plane of service. It will come automatically. You go on with service, and naturally it will come, of itself. Inquiry in the first jijñāsā, kṛṣṇānusandhāna, jijñāsā.

Yam evaiṣa vṛnute tena labhyas.


[nāyam ātmā pravacanena labhyo, na medhayā na bahunā śrutena

yam evaiṣa vṛnute tena labhyas, tasyaiṣa ātmā vivṛnute tanūṁ svām]


   [“One cannot understand the substance of the Paramātmā, the Super-soul residing within everyone’s heart, by means of expertise in logic, intelligence or learning. When the living entity begs the Lord for His mercy, being desirous of His transcendental loving service, then the Supreme Lord reveals His self-manifest form directly before him.”] [Kaṭha Upaniṣad, 1.2.23] & [Muṇḍaka Upaniṣad, 2.3.2]


   He can come to my level, but I cannot go to His level.


Akṣayānanda Mahārāja: Yes. Mahārāja, I read one translation of Upaniṣads by one Advaitin, one so-called Śaṅkarite. And that nāyam ātmā pravacanena labhyo, for that we say ātmā means Paramātmā. But he has given ātmā as ātmā. So yam evaiṣa vṛnute tena labhyas, ātmā can only know ātmā if ātmā wants to know ātmā. Only then ātmā can reveal himself to ātmā. This Māyāvādī has given translation.


Śrīla Śrīdhara Mahārāja: Hmm? I can’t follow.


Akṣayānanda Mahārāja: He says, nāyam ātmā pravacanena, so we have given ātmā there means Paramātmā. But he says it means ātmā. So in the case, yam evaiṣa vṛnute tena labhyas, so this ātmā, he can know ātmā. If ātmā wants to know ātmā, then ātmā can reveal himself to ātmā. This is his translation. We say Paramātmā can reveal, but they say ātmā. Nāyam ātmā pravacanena, so that is ātmā they say, how can it be Paramātmā? Otherwise it would have said nāyam paramātmā pravacanena labhyo, na medhayā na bahunā śrutena.


Śrīla Śrīdhara Mahārāja: Then what about Paramātmā? Paramātmā can be easily known? What does he say? Ātmā, if he wants to know himself, ātmā can know ātmā. And not the conclusion must come, neither this buddhi, nor the mind, the lower faculties, are not eligible to know ātmā. Ātmā can know ātmā. All right. And then, about Paramātmā, what will be his position? Ātmā can know Paramātmā very easily?


   Ha. One scholar, he was a Bengali gentleman and this Śaṅkara’s philosophy he told, “Intellectual jugglery.”


Akṣayānanda Mahārāja: Yes, intellectual jugglery.


Śrīla Śrīdhara Mahārāja: From cypher he wants to create everything. So everything is wrong and he’s also wrong. Why should we attend him, his words? ______________ [?] Without Brahman everything is false, then he’s also false. And what is the good of running after such phantasmagoria? Truth cannot assert, only māyā can assert, illusion. And truth is inert, truth cannot assert. Then how truth will know himself to any place, make himself known?


   Rāmānuja has caught here Śaṅkara, very strongly. That you cut off the real improvement of the soul hereby, truth cannot assert, then those who are plodding in the falsehood, what is the hope for them?

   You must come in contact with us. Brahman nirviśeṣa. Māyā is assertive and he’s passive. Then how it is possible to know that Brahman, those that are within māyā? The śruti, the devata, the tīrtha, no position they will have. They’re all māyā.


   Śaṅkarācārya’s mania, ekam evad dvitiyam [?] we can’t accept existence of two things, that is his mania. He is very particular about that, advaya, it must be one. “But prakṛti puruṣa, the substance and the potency of the substance then becomes two, it can’t be. Māyā is non-existing.” he said. And still everyone captured by māyā. This is suicidal. Brahma is only existing, nothing else. So what is māyā? Māyā is anadi śanta, anyhow it has come to exist but it cannot stay forever. So it has got no existence in the real sense. Śanta, anadi śanta. Anadi ananta is only brahma, anadi ananta. And māyā, anadi śanta. Anta means end but śanta means pacified, anadi śanta, subsides. And what is the good of that impersonal conception of truth? That is an intellectual zero. The suṣupti, samādhi, that is the deep sleep, deep slumber, the highest ideal is of that type. Wakeful activity can never be of any holy nature. The holiest position of us is to have a deep slumber, samādhi. And Bhāgavata says,


ye 'nye 'ravindākṣa vimukta-māninas, [tvayi asta-bhāvād aviśuddha-buddhayaḥ

āruhya kṛcchreṇa paraṁ padaṁ tataḥ, patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ]


   [“O lotus-eyed Lord, although non-devotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. Although they may rise to the level of impersonal Brahman realisation, they fall down from their position of imagined superiority because they neglect to worship Your lotus feet.”] [Śrīmad-Bhāgavatam, 10.2.32]


   They may consider themselves to be very liberated, of the first order, but, tvayi asta-bhāvād aviśuddha- buddhayaḥ, there is the camouflage, the fraud there within. Tvayi asta-bhāvād, no recognition of You my Lord there. Aviśuddha-buddhayaḥ, there’s error in their calculation. Only enjoyment, exploitation, and renunciation. Only these two things are in their calculation, exploitation and renunciation.


   And Vaiṣṇava theory demands that both these two things to be eliminated, neither exploitation nor renunciation. You should not exploit anything, neither you should renounce anything. A third relationship you must have with the environment. What is that? That of service. Only the _________ [?], the third way, I won’t renounce anyone, at the same time I won’t exploit anyone. Then what another alternative there can be, I can serve him. Instead of exploiting, I shall serve him. If every unit is of this nature, then it becomes Vaikuṇṭha or Goloka. Goloka when it is spontaneous, established firmly. Every unit is in competition to serve the whole environment, another unit, the whole paraphernalia, the third law. The first, we are all exploiting one another, the second, the great Ācārya, the exploitation has got reaction. So to avoid reaction, we must take to renunciation. But they say that renunciation is not constructive or happy life. Why then this is created? It must have some purpose and some fulfilment. Then what will be the next alternative? And that we must exist within the environment with the relation of serving one another, not exploiting, the opposite. And this will be the happiest position. And that also has got some reaction. If I serve you, you will also try to serve me. And there may be competition, but it will be a very pleasing atmosphere. If the two parties want to exploit one another, a bitter position, and to help one another, to serve one another, sincerely, then the nectar will come out in the atmosphere. The happy atmosphere will come. And by renunciation, nowhere. And that is also artificial, it is not possible. For some time it may be continued.


   Ye 'nye 'ravindākṣa vimukta-māninas, tvayi asta-bhāvād aviśuddha-buddhayaḥ, āruhya kṛcchreṇa paraṁ padaṁ. By trying their utmost they can come up to that Brahmaloka, to the abscissa. From the negative side they can come to withdraw up to abscissa. And if they cannot enter into the positive side, they will have to revert again. This is natural consequence, they’ll have to come back. No visa. Passport secure, I can go to the extremity of the land. And if I cannot secure any visa, I shall have to come back, what to do. I cannot stand forever in the marginal point. And the positive life is life of service, a holy life, mutual, mutually, and it is the central will. It is the key to harmonious life. Harmony is possible only with the serving units, well-meaning persons, harmony. Those that are not well-meaning, they will create disturbance, discord. So the background is to know what is exploitation, and then to know what is renunciation. And to transcend both of these planes, we shall try to have a life, and that is with the life of service. So the life of service, the Vaiṣṇavas and the bhakti proper is not only shedding tears, or dancing, or tilaka. Mere imitation is not bhakti. Bhakti proper, that sort of spirit within the soul. And this may help in the primary stage, to acquire that stage only. But the real criterion is there. How far he’s dedicated to the central call, the call of dedication, the call of harmony. And harmony and beauty and love, that is almost one and the same. The love, the beauty, the harmony, similar, same. Hare Kṛṣṇa.


Akṣayānanda Mahārāja: We could hear some words from you.


Śrīla Śrīdhara Mahārāja: Ha, ha, ha. These things are only repetition, ha, ha, almost repetition. But still it is the fundamental things. We must be conscious of this basis of the life of devotion, the all-important.


Akṣayānanda Mahārāja: But when we hear from you we are conscious of something more than repetition.


Badrinārāyaṇa: Newer and newer light comes all the time.


Śrīla Śrīdhara Mahārāja:       Hare Kṛṣṇa.


Devotee: ________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: To dance, to chant, to shed tears, whenever a small drop anyhow used to come very carefully he’s removing that. Always trying to keep up the balance of his mind, not given to sentiment. Very careful not to be carried by sentiment. Take your stand properly in the soil, the soil of devotion. We are acquire, to get our stand on the soil. That is all important. And not the imitation of so many signs, or symptoms, of external symptoms to practice and to be habituated, to show to the public that I’m a devotee. It is not the show, but the substance is there, and we’re to anyhow we’re to attain that, for our position there.



   _________ [?] That is our position. Then, what other points?


Akṣayānanda Mahārāja: Everything what he has told us is already known by us, more or less about Aranya Mahārāja in London. We already know.


Śrīla Śrīdhara Mahārāja:       Now the important thing about the book affairs, how Mahārāja is doing, how many copies are where, and how London is fared, and how many stock __________________________ [?]

Innocent persons _______ [?] Purī Mahārāja. So to take some steps towards that.


Devotee: ___________________________ [?]


Śrīla Śrīdhara Mahārāja: _________________________________________ [?]



Akṣayānanda Mahārāja: ...four questions.


Śrīla Śrīdhara Mahārāja: Ah, four questions, what are they?


Akṣayānanda Mahārāja: First one, he says that the jīva is,


keśāgra-śata-bhāgasya, śatāṁśaḥ sādṛśātmakaḥ
[jīvaḥ sūkṣma-svarūpo ’yaṁ, saṅkhyātīto hi cit-kaṇaḥ]


   [“There are innumerable particles of spiritual atoms, which are measured as one ten-thousandth of the upper portion of the hair.”] [From Bhagavad-gītā As It Is, 2.17, purport]


   That size. So is it only a spark, cit-kaṇa, or has it got svarūpa?


Śrīla Śrīdhara Mahārāja: That is one. Second, what else?


Akṣayānanda Mahārāja: He says, therefore there’s no description of his form, svarūpa, in the Gītā.


Śrīla Śrīdhara Mahārāja: Yes. Then, above jīva. And then third?


Akṣayānanda Mahārāja: Then he also says, in the eighth chapter of Gītā, akṣarād api cottamaḥ.


Śrīla Śrīdhara Mahārāja: Ah.


[yasmāt] kṣaram atīto ’ham, akṣarād api cottamaḥ
ato ’smi loke vede ca, prathitaḥ puruṣottamaḥ


   [“Because I am transcendental to the fallible souls and also superior to My infallible eternal associates, My glories are sung in the world and in the scriptures as Puruṣottama, the Supreme Person.”]

   [Bhagavad-gītā, 15.18]


Akṣayānanda Mahārāja: Yeah. He says, “So the jīva is called Brahman, and his nature is called the self. So what is the difference between Brahman and self? Definition? Brahman is a general thing and self is svarūpa.” So he wants to know what is this regarding?


Śrīla Śrīdhara Mahārāja: This three?


Akṣayānanda Mahārāja: This is all in one question, number one, included.


Śrīla Śrīdhara Mahārāja: About jīva?


Akṣayānanda Mahārāja: Yeah.


Śrīla Śrīdhara Mahārāja: And this is three? Another, four?


Akṣayānanda Mahārāja: Next, number two question. “By sādhana or vaidhi bhakti, we get purification. How do we know that we are near, that we are getting this purification? How can we understand?”


Devotee: _______________________ [?]


Śrīla Śrīdhara Mahārāja: Then?


Akṣayānanda Mahārāja: Then, “This pure stage, as far as I understand, is called brahma-bhūtaḥ. Is this correct or not? Is that the brahma-bhūtaḥ stage when we get free from anarthas?” He’s asking.


Śrīla Śrīdhara Mahārāja: Then?


Akṣayānanda Mahārāja: Next, the number three question, the Catuḥsana, he has given one verse in the English, the, tasyāravinda-nayanasya padāravinda-, kiñjalka-miśra-tulasī, etc.


[tasyāravinda-nayanasya padāravinda-, kiñjalka-miśra-tulasī-makaranda-vāyuḥ
antar-gataḥ sva-vivareṇa cakāra teṣāṁ, saṅkṣobham akṣara-juṣām api citta-tanvoḥ]


   [“When the breeze carrying the aroma of tulasī leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding.”] [Śrīmad-Bhāgavatam, 3.15.43]


   Then he has told that, “They were impersonalists. So if they are impersonalists, can they also see the Viṣṇu Mūrti. In that Jaya Vijaya story, history, they could see Viṣṇu. But if they are impersonalists, how could they see Viṣṇu?”


Śrīla Śrīdhara Mahārāja: Hmm, finished?


Akṣayānanda Mahārāja: Yes. Then another question. “Should we try to see Paramātmā in the heart, or should we just do service? As bhaktas should we try to see Paramātmā, or should we just do sevā?”


   The last question he asks regarding accepting disciples, I thought I would reply, “When you come here, it will be better to discuss that question of accepting disciples.”


Śrīla Śrīdhara Mahārāja:       Every question, when he comes here, to discuss and know because so many side issues will be raised.


Akṣayānanda Mahārāja: Yes, correct, come up again.


Śrīla Śrīdhara Mahārāja: And according to one’s own understanding, particular understanding. Otherwise, a general answer may be given, that may not be much effective. Because whatever we say again, the explanation of that, if he cannot understand, then again to analyse. Again to answer. So all these questions, general questions, and questions are very...


Akṣayānanda Mahārāja: Broad, very broad, they cover a big, expansive...


Śrīla Śrīdhara Mahārāja: Very critical, very critical questions are they. And when they will be tackled, many side issues will come, and to understand really, his presence is necessary. And this has been discussed also in the former tapes in many variegated ways. Still, these are the standing questions of any reasonable man. And he’s to hear it when he’ll be present. That is general. But if you want an answer, I can give it in a very nutshell way, may not be much effective. What do you like?


Akṣayānanda Mahārāja: This is more reasonable, very reasonable.


Śrīla Śrīdhara Mahārāja: What?


Akṣayānanda Mahārāja: What you have said. When he can come, in details it may be.


Śrīla Śrīdhara Mahārāja:       This has already been discussed many times. Still, these are the living critical questions of any man of brain, of a brainy man. General questions, all these. And it will be personally, by personal contact, by many side questions, this is to be cleared. They are naughty questions, very critical. And to make him understand, the attention, and also time, circumstance, necessary. And when the tapes will be out from Goswāmī Mahārāja, these questions have been dealt in various times. Still, every time when we shall deal, it will have a new colour and help one to understand from different directions.

_________________________ [?]


Devotee: ____________ [?]


Akṣayānanda Mahārāja: It’s all right Mahārāja, I’ll manage.


Śrīla Śrīdhara Mahārāja: Kṛṣṇa.


Akṣayānanda Mahārāja:


nāma-śreṣṭhaṁ manum api śacī-putram atra svarūpaṁ

[rūpaṁ tasyāgrajam uru-purīṁ māthurīṁ goṣṭavāṭīm

rādhā-kuṇḍaṁ giri-varam aho rādhikā-mādhavāśāṁ

prāpto yasya prathita-kṛpayā śrī guruṁ taṁ nato 'smi]


   [“Śrīla Raghunātha Dāsa Goswāmī prays: “I only aspire after one thing. I cherish the hope that one day I may be welcomed into the plane where Rādhikā and Mādhava are in Their glory, sitting and playing.”]


   We do not know what is that manum.


Śrīla Śrīdhara Mahārāja:       Manum means mantram.


Akṣayānanda Mahārāja: Oh, I see.


Śrīla Śrīdhara Mahārāja: Nāma-śreṣṭhaṁ, mahā-mantra, and manum means mantram.


Devotee: _________________________________ [?]


Śrīla Śrīdhara Mahārāja: Nāma-śreṣṭhaṁ manum api, śreṣṭhaṁ manum, śreṣṭhaṁmay be qualified both places, nāma-śreṣṭhaṁ. It may be thought in two ways, nāma-śreṣṭhaṁ, the Name is the most principal thing, then it will be nāma-śreṣṭhaṁ. Nāma-śreṣṭhaṁ, nāma bhajana śreṣṭhata, the best of all bhajana is nāma bhajana, nāma-śreṣṭhaṁ. And nāma-śreṣṭhaṁ has got the highest order of nāma, Kṛṣṇa nāma, Rādhā nāma. Nāma-śreṣṭhaṁ manum api, and the mantram also of the highest type. Both name and mantram we have got of the highest type. And not only that, manum api śacī-putram, the great inaugurater, giver, who has given delivery, that is this nāma and mantra, who has come down with this highest idea of nāma mantra, that śacī-putra, that also we have got, Him. Atra svarūpaṁ, and His most confidential attendant, Svarūpa Dāmodara, he took me to his charge, so I have got his guardianship and sympathy also, śacī-putram atra svarūpaṁ. Then in course of time I got Śrī Rūpa in the line of Caitanya and Svarūpa, Rūpa, that mādhurya rasa dhara, line.


mahāprabhu śrī-caitanya, rādhā-kṛṣṇa nahe anya

rūpānuga janera jīvana viśwambhara priyaṅkara

śrī-swarūpa dāmodara, śrī-goswāmī rūpa-sanātana


   [“Mahāprabhu Śrī Caitanya is non-different from Śrī Śrī Rādhā and Kṛṣṇa and is the very life of those Vaiṣṇavas who follow Śrī Rūpa Goswāmī. Śrī Svarūpa Dāmodara Goswāmī, Rūpa Goswāmī, and Sanātana Goswāmī were the givers of great happiness to Viśvambhara (Śrī Caitanya).”]


   [This is the sixth of eight verses describing the Brahma-Mādhva-Gauḍīya Sampradāya, compiled by Śrīla Bhaktisiddhānta Saraswatī Ṭhākura.] [Songs Of The Vaiṣṇava Ācāryas, p 90-2]


   “In this way the mādhurya dhara is coming. Rūpaṁ tasyāgrajam, sanātano, uru-purīṁ māthurīṁ, and the highest position of the Mathurā maṇḍala, the līlā pastimes of Kṛṣṇa, māthurīṁ. Goṣṭavāṭīm, and within Mathurā maṇḍala, goṣṭa, where the cow keepers have their villages, goṣṭavāṭīm. Then rādhā-kuṇḍaṁ, where Rādhārāṇī may have Her most confidential connection with Kṛṣṇa, with Her own paraphernalia. Giri-varam, then the Govardhana Girirāja, and which Mahāprabhu Himself gave by His own hand to me for worshipping this Govardhana Śilā. Rādhikā-mādhavāśāṁ, and with that, on the whole, what we have got, the hope that I can have the service of both Rādhā and Mādhava. Prāpto yasya prathita-kṛpayā, by whose grace I am assured of all these bright achievements. I bow down to that Gurudeva. The lakṣaṇa, the type of highest Guru, what Guru can give up most, that is the symptoms of Gurudeva, the best type. It is written, represented there, that these things our highest achievement, and we have got from him, in any form. I want to bow down, show my obeisance. Rādhikā-mādhavāśāṁ.”


   Hare Kṛṣṇa. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.


Akṣayānanda Mahārāja: Who has written this verse Mahārāja?


Śrīla Śrīdhara Mahārāja:       Raghunātha dāsa Goswāmī. Āśābharair-amṛta-sindhu-mayaiḥ. He has given this. Hare Kṛṣṇa. Hare Kṛṣṇa.


āśābharair-amṛta-sindhu-mayaiḥ kathañcit, kālo mayātigamitaḥ kila sāmprataṁ hi

tvaṁ cet kṛpaṁ mayi vidhāsyasi naiva kiṁ me, prānair vrajema ca varoru bakārināpi?

(Vilāpa-Kusumāñjali, 102)


   “I’m sustaining such a sweet hope from long, long time and I am come to the last point. If I do not get in this time perhaps my life will be ended. To such the verge of my whole life I have come. Mayaiḥ kathañcit, kālo mayātigamitaḥ kila sāmprataṁ hi. In the last moment if You don’t come to be gracious towards me then I don’t want my life, the Vṛndāvana and even Kṛṣṇa I don’t want. First I want You, and through You I want Kṛṣṇa, not Kṛṣṇa alone. I have no business to have any connection with Him any direct way. I have no capacity to establish any direct connection with Him, it is impossible. And only through You can we hope to have Him in our fullest faith and our greatest satisfaction. If I don’t get that, I have come to understand this is the best achievement, if I have no chance of that then I don’t like to live any longer. I’ve no satisfaction, either with this Vṛndāvana, nor even with Kṛṣṇa. So exclusively, this Vṛndāvana, Kṛṣṇa, my life, all may have fulfilment only through Your grace, You are my master. Swāmīni,” addressing Rādhārāṇī as a Swāmīni, She leader. You are our leader, as You lead we shall do. And that is our highest stage, we have come to have such faith, belief, that under Your leadership if we can do anything and everything, that will fetch highest value for us. Otherwise not.”


   Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari. ...another two letters, from?


Badrinārāyaṇa: One from Mukunda Mālā, and one from Brahmā to Daśaratha Sūta Prabhu.


Śrīla Śrīdhara Mahārāja:       Brahmā to Daśaratha Sūta, what is that?


Badrinārāyaṇa: He’s speaking a little about Haṁsadūta...


Śrīla Śrīdhara Mahārāja: Oh, Haṁsadūta...


End of 82.09.08.A



Start of 82.09.23_24_29


Akṣayānanda Mahārāja: ...in Hari-bhakti-vilāsa there’s a śloka,


snehād vā lobhato vāpi, yo gṛhnīyād adīkṣayā / tasmin gurau sa-śiṣye tu, devatā śāpa āpatet


   [“A Guru who gives the mantra to his disciple out of greed or mundane affection, disregarding the standards for dikṣā, is cursed - along with that disciple - by the gods.”] [Hari-Bhakti-Vilāsa 2.7]


   So devatā śāpa, what is the meaning of devatā śāpa? _________ [?]


Śrīla Śrīdhara Mahārāja: I can’t follow.


Akṣayānanda Mahārāja: Oh. ________________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: ___________ [?] Suppose one is a relative, he gave dīkṣā, Guru gave dīkṣā to a person, snehād, and not considering his position, his earnestness, his yogyatā. But because he’s his own in the flesh connection he’s got some affection towards him, so he gave dīkṣā, not thinking that he’s a real person to accept dīkṣā. And also from the śiṣya,because he’s my own bodily connection, I have got his affection, so I take dikṣa from him.’ That is from this body consideration, ‘he’s my own’ from body consideration. Or lobha, ‘I shall get some money, or something I shall get in this mundane.’ Anyhow, the mundane connection, without proper method of real dīkṣā, the transaction what is done only with mundane connection, there the adīkṣa, the curse of the gods falls on them.


Akṣayānanda Mahārāja: Demigods.


Śrīla Śrīdhara Mahārāja: Demigods. Demigods means they’re agents, necessarily, that is worldly transaction. So they are actuated by the higher power to deal with them unfavourably. No real transaction but an imitation. Lobha means money or something else, or sneha means bodily connection, affection. The Guru is not proper Guru, śiṣya is not proper śiṣya, but imitation transaction is there. Adīkṣayā, without proper dīkṣā, that connection, that will be only physical connection established, and that invites the wrath of the natural leaders. Hare Kṛṣṇa.


antavat tu phalaṁ teṣāṁ, tad bhavaty alpa-medhasām
devān deva-yajo yānti, mad-bhaktā yānti mām api


   [“But the fruit obtained by those provincially interested worshippers of the various demigods is temporary. They reach their respective gods, but My devotees obtain Me.”] [Bhagavad-gītā, 7.23]


   The transaction according to its quality has its reaction. That is the scientific explanation. The superficial transaction, imitation, is not proper dīkṣā, and that has got a proper reaction. And no progress is possible there for the real spiritual realization or upliftment. Mundane transaction receives the consequence of mundane result, reaction.


Akṣayānanda Mahārāja: Yes. Then there’s another,


evaṁ gurupāsanayaika-bhaktyā, vidyā-kuṭhāreṇa śitena dhīraḥ

vivṛścya jīvāśayam apramattaḥ, sampadya cātmānam atha tyajāstram


   [“With the sharpened axe of transcendental knowledge given to you by Gurudeva you must cut off all subtle and gross material attachments covering the soul. Having freed yourself from material attachments through knowledge and analysis, you may lay down the weapon of knowledge. Although knowledge is a suitable weapon for cutting material attachments, Śrī Kṛṣṇa is infinite and can never be understood through knowledge and analysis. Once the weapon of knowledge has been used to its fullest extent in cutting off material attachments, one must therefore lay it down. Thus freed from the subtle coverings of the modes of nature, one may progress to the level of Paramātmā realisation. At that time, a devotee should remain faithful in the worship and service of Gurudeva with great care and attention. Gurudeva will gradually reveal to a sincere worshipper that unalloyed loving service of Śrī Kṛṣṇa which is transcendental to knowledge and is therefore known as jñāna-śūnya-bhakti.”] [Śrīmad-Bhāgavatam, 11.12.24]


Śrīla Śrīdhara Mahārāja: What is the Bengali?


Akṣayānanda Mahārāja: _____________________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: Wrong transaction is there. Where he comes in contact with a real Guru, then imbibing proper knowledge from him, he will apply that knowledge, as kuṭhā means which cuts the wood, the axe. By the help of that axe, he will cut up the connection with that bad transaction previous, mundane transaction. And then he will leave the axe also, that is jealous mindedness, he’ll be indifferent to that. First he will, with the help of the knowledge of axe, he will mercilessly cut off the connection. And then he will leave the axe also, and he will cast himself exclusively in the service of the Lord. That is fully unconscious of his previous mundane guru connection, and live indifferent, not any indirect connection with that.


   Gaura Hari bol. Nitāi Gaura Hari bol. What’s the time, eight?


Akṣayānanda Mahārāja: Eight fifteen.


Śrīla Śrīdhara Mahārāja: Could I ask Govinda Mahārāja to get the tapes from there.


Akṣayānanda Mahārāja: I can manage it.


Śrīla Śrīdhara Mahārāja: You can manage, all right.



   ...then that Bhagavān Ācārya, they had much attraction for Mahāprabhu like mahā-bhāgavata, but they could not detect. Bhagavān Ācārya could not detect his appreciation in good poetry, a good stanza, statement, to Mahāprabhu. He has come with this poem, but he had no idea in the mahā-bhāgavata definition, Kavirāja Goswāmī, mahā-bhāgavata definition given in Caitanya-caritāmṛta. What is there?


śāstra-yuktye sunipuṇa, dṛḍha-śraddhā yāṅra / ‘uttama-adhikārī’ sei tāraye saṁsāra


   [“One who is expert in logic, argument and the revealed scriptures and who has firm faith in Kṛṣṇa is classified as a topmost devotee. He can deliver the whole world.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 22.65]


   So those mahā-bhāgavata, dṛḍha-śraddhā, firm affinity, firm position, as well as well established in siddhānta. Both, śābde pare ca niṣṇātam [Śrīmad-Bhāgavatam, 11.3.21], that this type of mahā-bhāgavata, the Bhagavān Ācārya not much established in śāstra jñāna, śāstra-yuktye sunipuṇa. So śāstra-yuktye sunipuṇa, dṛḍha-śraddhā yāṅra / ‘uttama-adhikārī’ sei tāraye saṁsāra.


śāstra-yukti nāhi jāne dṛḍha, śraddhāvān / ‘madhyama-adhikārī’ sei mahā-bhāgyavān


   [“One who is not very expert in argument and logic based on the revealed scriptures but who has firm faith is considered a second-class devotee. He also must be considered most fortunate.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 22.67]


   So he had some faith, some blind faith he had in Mahāprabhu, but it is not well established in proper understanding. In Bhāgavatam there is a śloka,


sarva bhūteṣu yaḥ paśyed, bhagavad bhāvam ātmanaḥ

bhūtāni bhagavaty ātmany, eṣa bhāgavatottamaḥ


   [“A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Consequently they always see Kṛṣṇa everywhere and in everything. One who is situated on the topmost platform of devotional service is known as an uttama-bhāgavata.”]

   [Śrīmad-Bhāgavatam, 11.2.45]


   Bhagavān Ācārya was a brāhmaṇa of respectable family and still he had some affinity and some faith in Mahāprabhu, and so he was respected by the followers as mahā-bhāgavata. But he was not well established in the siddhānta, that what is māyāvādā, what is śuddha bhakti, rāga bhakti, all these things, differentiation, not.

   So now things are coming...


Akṣayānanda Mahārāja: Yes, of course. Jaya Oṁ Viṣṇu-Pāda...


Śrīla Śrīdhara Mahārāja: ____________________________ [?]



   ___________________ [?] We have obeyed your orders. The ghosts of the soldiers _____________ [?]

We have kept your order. You have given us ______________ [?]


   He wanted through Caucasas to come to India, and Rommel will come to India through this side. And Japan that side ______ [?] in India the both will meet, Japan and China, they will meet in India. That was their policy.


   But man proposes, God disposes.


   Napoleon told, “I am not defeated by any person but by destiny. My destiny has defeated me, none else.”

   The modern historians say that Napoleon had some bad headache.

   One experienced doctor told me, in my young age I had only fifty five beats. I told to the doctor, I have fifty five. Generally it should be seventy two, normal. But at young age I was good health, but only fifty five. Because from previous life perhaps I practised some yoga, anyhow fifty five.

   The doctor told, Napoleon had thirty six beats only, and so he could have a good sleep only in five minutes on the horseback. That was his qualification. On the horseback for five minutes he can have a good sleep, Napoleon. And Napoleon had a headache.

   I also had migraine, half portion. “The brainy fellow, they have got that disease.” Two or three doctors told me, experts, “This is a disease generally found with the persons who has got the good brain.”

   And this doctor told that, Napoleon had such severe migraine, so much so that he fainted. Two or three days in a month he fainted. And anyhow his enemies had that clue, and when he was fainted, at that time, Wellington and others attacked him. And he was like dead, and captured.


   I was told by some good students of history. Wellington, the then General of the British, he was also very good General. There is much admiration about his most scientific General. And by mathematics he used to, step by step he had plan and he must do that. So Napoleon and Wellington, contemporary General of Napoleon, he was not an unqualified man, a good qualified man. So whatever he would make plan, surely he will do that.

   But the question of Napoleon was another thing. He was a genius. Whenever he was present in the battle, none would be able to defeat him. His victory is sure. No question of any power, soldiers, or weapons, or anything. He has the knack, he defeated the General of the other party by the power of his brain planning. Going this side, this side, that side, in this way he used to puzzle the brain of the other leader. That was his tactics. His fight, not with the soldiers, but with the General of the other party. And he was a genius, he moved in such a way, sometimes this side, they come, this side, that side, that side. Puzzled. The other party’s General’s brain is puzzled, and march on. That was his policy. So he was a genius. Wherever he will be present, no chance of anybody to conquer him. His victory is sure. That is the opinion of the historians. No question of any power, the number of soldiers, or weapons, or this or that. He used to puzzle the brain of the conductor of the other party. That was his work. The General against a General, and not soldiers against soldiers much. Hare Kṛṣṇa.

   Very tactful. When the British captured him and took in a cage, and they wanted to make him a show on the streets, just as a big tiger or lion, something like that. In an iron cage Napoleon was put and a show was arranged.

   But Napoleon he did, stoop so low to the lowest level. And without caring for his present position. They thought that, ‘he will be such a great man, in such a position like a beast he’s going to be shown, he will die mentally.’ But he adjusted in such a way, he began to talk with those that came to see him out of curiosity, in such a way that British found that he’s sowing the seed of revolution there, encouraging for socialism.

   “You must have power. The people must have power in their own hand.”

   That was the subject of his talking to those that used to come to see him. The lion had been caught and being shown through the streets of England. When they found this, ‘He’s appealing, take him and put him to the Saint Helena.’ And there the very modern exposition that he was injected arsenic.

   And before his death he asked his guardian doctor. “I’m feeling much pain doctor. I’m feeling severe pain doctor.” In this way he had to breathe his last. Because the recent discovery in the case of Napoleon’s tomb. His hairs were there, still, and the examination of the hair has proved that he was injected arsenic, so to kill. From hair it was proved very recently. Napoleon.


   First General was Hannibal in Africa. Second Alexander _______________ [?] Third Julius Caesar, and fourth Napoleon. And fifth I think may be Hitler. Though now they are very jealous of him. But after some time the historians will come to give this. His organization was very wonderful. So much quick, arrangement for quickness, that is blitzkrieg in their language. Lightening war and mechanized war, two things introduced by Hitler, mechanized.


   I followed when Hitler attacked France. First attempt came with Poland, Danzig. First he began in Sar, a place between France and Germany. There will be a precedence as the effect of the first great war. And according to the vote whether it will go to Germany or to France, it will be settled. But Sar came to Germany. First victory.

   Second, Rhineland, when England was busy in coronation, perhaps George the VI, he took possession of the Rhineland who was without soldier. It was condition of the first great war that Rhineland, there must not be any soldier put in place, so he captured Rhineland, put soldiers there. He ignored, so easily none can want to enter into war, especially with furious German people.

   Then the third he took Austria. And fourth Czechoslovakia, some portion, the German population was included within Czechoslovakia, and the Germans must be German. In this way a portion of Czechoslovakia was taken back.

   At that time also Chamberlain was the prime minister of England. All requested him, “What? You’re sleeping, you’re sleeping. France and other territories are requesting England, you are taking no note. Then where it will go?”

   Then fifth, Poland. “Danzig, I want Danzig.” A corridor, straight. There, of course, they came, Chamberlain and France, they all met, came. Then Hitler made non-aggression pact with Russia. After Poland taken a war may begun. And within a few weeks Poland was finished and a pact of non-aggression between Hitler and Europe. Poland was dividing into two. Then after passing the winter, the next summer he attacked both, through Denmark, this Norway. And how he could reach the Narvik, the last point of Norway’s northern corner, they could not detect it anyhow. “That how so far he reached, so soon?” Anyhow, then first month it was finished, then next month he took Holland, Belgium and a portion of France, that war of Flanders. And the French, Belgium and British, three army combined and was defeated, helpless, most hopelessly defeated, the combined army of France, British and Belgium.

   At that time America told, “The greatest war ever fought in the world is this fight of Flanders.” I remember it. “Such a great battle had never been seen in the previous history, the battle of Flanders.”


   Then next month he began capturing France. France was fully prepared for the first great war, for the tank. The pyramids were a boundary, pyramids, the tank may not approach. Then the details were given in newspaper. Hitler’s soldiers came in some afternoon and began the policy of dynamite, began to put into the pyramids, to demolish them. Then cut a road, and then in a circular way the forces began to move, like a fan, in newspapers dealt in such way. They began in this way, the mechanized army began to move in this way and encroaching France. They’re coming, and those that are dead, and others, they’re being, they’re dying, and fresh coming in this way. They’re coming, and that are wounded in the fight are defected, whether the lorry, or the tank, or the motor, they’re going in that way, and then that is taken away, or they are repaired, or anything, and fresh coming, in this way. Like a fan moving and cutting they began to enter into France.

   At that time Petain was the General, Petain or something. He found that it would be impossible to fight, so he came for a truce. He saw that, ‘our beautiful country will be transformed into desert.’ So he came. But Darlan - not Darlan, Darlan and Petain, Darlan was the navy General and Petain the land General. Both of them perhaps together, they surrendered to Hitler.

   And this De Gaulle, he fled to England, and he demanded there, “No, France has not. If coming again we shall go and fight him, recover.” In this way. But Darlan went to...

   And by this time America is coming to help, the British power, the allied power. And they tried to land their soldiers in South Africa, the French territory there. And Darlan went there, and Darlan was, by a visitor he was stabbed in the throat and died. And Petain he surrendered the France and they took possession of the whole front.


   And now they thought, ‘The next attack will come to England, necessarily.’

   But there was some difference in Hitler’s camp. One Hess, he was an astrologer, he told, “Westward we have got possibility of success, but not Eastward.”

   But Hitler told, “No, I shall jump into England crossing the sea with all my force. And if Russia comes from back, then what will be our position?”

   And he was already against Russia, this communism. Hitler was the hater of the communistic nature, nation. And Russia also at that time, perhaps for fear of future Germany after attaining victory, of coming victorious from England, Russia began to construct these air bases. That Poland throughout the boundary many air bases they began to construct. So Hitler had doubt, so he thought that, ‘We must attack Russia first, leaving aside British.’


   So that the British, America, France, they may not help Russia, so he came to take possession of an island near Dardanelles, that is Crete. And there also the allied party, the France, the British, the Americans also combined at that time, they had got full power there, military possession. But still fighting with them he took that Crete island. That was adbut, a wonderful fight there. The gliders came from Greece, he had to take Greece then. Greece was fighting with Italy for long time. Italy could not conquer Greece, they were very brave soldiers.


   But when Hitler joined, there was the Alps between Germany and Greece perhaps.

   Napoleon told previously, “There will be no Alps.” That is a saying.

   And Hitler told that, “The Alps stands on the road, blow it out.” So they did something like that, some portion of the mountain was blown out and came to Greece.


   Grecian soldiers fought very bravely. Hitler was very much satisfied with their valour, and he ordered, they were taken captive, but Hitler ordered that, “They are brave soldiers so they should be allowed to keep          sword with them. Though in prison, but they will be allowed to keep their sword with them.” He honoured them in this way.


   Then this Crete fighting. The gliders, then false persons of wax, imitation man coming from the parachute, imitation man coming there and fighting, and in the middle of that real man also coming down. In this way they took up position in the shore. And then navy was sent and they’re not less strong, hard fight, The navy, the gliders, the parachutes, and the bombing, all these. Dive bombers was another thing, Hitler’s.


   And Roosevelt perhaps, or someone at that time, he told that, “Hitler is frightening us with dive bomber. Dive bomber means from high, they can close their wings and come nearer to the ship and bombing, straight going up and very quickly, the dive bombers, they’re very furious.”


   When that Norway was captured, then British tried hard to enter into that Baltic Sea, tried hard to enter into Baltic but could not, that bombing. The British navy, it was a famous navy, British, tried utmost to enter into Baltic and to attack Germany from the northern side. But that falcon type aeroplanes began to bomb in such hard way they could not advance.

   And Hood, one of the great navy named Hood, that was lost there, no trace. They could not have any trace in such way, the Hood disappeared, whole navy, so many things around it. One navy means a big ____ [?] then the aeroplanes, the life boats, then cruisers, and all these combined the navy. The whole thing was lost, in this way.


   So Crete was also, and then anyhow Hitler captured, and then entered into Dardanelles to help Russia. But American help came from other side. America was intact, money, food, then shoes, so many things, whatever was necessary for Russia at that time. Hitler’s blitzkrieg was a failure. Blitzkrieg, lightening war, that is successful in a small area. All other battle was in a small area. So within no time he could manage. But Russia is a vast land. So as long as still remaining there going back, so this blitzkrieg, that is lightening war, was not successful in the vast land. So he had to come down gradually. And Russia also gave a hard fight. And big Generals of Hitler could not pierce through the front line in Russia, first. But one Mr. Bock, he suddenly, when he was made General, unknown man, Bock, he suddenly broke down Russian front and two hundred miles entered in a few hours.


   Then at that time, Stalin was little afraid, and told, “The hateful, contemptible enemies have entered our hearth, home, and we must oppose with all our might.” In this way Stalin began to...


   Gaura Hari bol. Gaura Hari bol. All this recorded?


Devotee: Yes.


Śrīla Śrīdhara Mahārāja: Ha, ha, ha, ha, ha. So our experience from here, parokṣa-vāda. Pratyakṣa and parokṣa, this is within parokṣa, not pratyakṣa knowledge, knowledge of my own experience, but that is the experience collected from other’s experience, knowledge collected from other’s experience, parokṣa. Hare Kṛṣṇa.


   First and second great war. First great war, nineteen fourteen. I was then eighteen or so, eighteen, nineteen. And second war I was here also. I was in the Maṭha. Forty five or so it was closed with atom bomb in Japan, Hiroshima. It came to finish.


   Japan on the other hand began to, told very boldly, “We’re prepared for hundred years of war and we shall conquer the whole world. The westerners they’ll fight with each other and will be finished. And I shall conquer the whole world, must have to do.”


   That was their ambition, but the atom bomb put to stop on all this boast.

   Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari bol. Atom bomb.


   And before this Hitler once told, “Mysterious powers are working in my favour.”

   I remember his expression. It was in newspaper.

   “Mysterious powers are working in my favour. But let God save me from such heinous action.”

   With this the allied party they thought that everyone is trying for atom bomb and death ray. They’re making experiment. By this statement of Hitler, they found that Hitler has come very nearer to atom bomb. So now...


End of 82.09.23_24_29



Start of 82.09.29.B_30_82.10.01.A


Śrīla Śrīdhara Mahārāja: Hitler, he told ________ [?] his followers were saying the last minute, “Go away from the - we shall conceal us. Again if we live we shall try to fight again. Now it is hopeless, our position.”

   Hitler said, “No, no. I have my orders. If any General comes back from the fight, shoot him. Never come back, go forward. That was my standing order. Whenever the General will try to come back, shoot him. Then how can I go underground, when the adverse circumstance? I must die here, by my friends, I must die here.” In this way.

   Then his friends, “No, if you live then we may have another attempt. But if you go, then we are all gone, the whole country gone. So let us go underground.”

   “No I can’t do that.”

   ___________________________ [?]


   Before that Mussolini was captured in Italy. He was leader of the fascist. And Hitler’s party was called Nazi, and these are fascist. So when Mussolini was caught, and his body was very much ill treated, the spitting, then the stool, and other things were thrown onto his body, and very much insulted.

   So Hitler, we heard, that went some underground room, and there the music was playing, and someone giving some poisonous drink, and with that singing took poison and died. There was some arrangement, automatic bomb, and the bomb broke down and the whole structure that was broken and they were buried there.

   But this party tried their best to get out his body and to make some insult, but could not have any trace. Hitler and a few others, they made such arrangement that explosion destroyed their body in an untraceable way, they could not be traced, anything of the body, to insult.

   But the Goering, the air General, he was captured and he was taken to jail, and there perhaps he died, or hanged. I don’t remember exactly.


   Great war, two great wars I have experienced, heard dealings. During first great war when I was studying in Baharampur College, one astrologer told, one man asked him, “After this war whether India will be free or not?”

   He told, “No, not after this war, but after this war there will be some pause, and again after few years there will be another greater world war, and after that India will be free.”

   But anyhow it was told. I am witness to that. That war finished, India could not attain freedom, and another greater world war came, and that was finished in [nineteen] forty five, and anyhow forty seven India has got such liberty, such freedom. What you consider that British rule was better than this, because this condition of government, anarchical.


   We had some experience of the British rule. And Bhaktivinoda Ṭhākura recommended British rule very much. That during the British period everyone had got his right to go on with his religion very safely. No interference with our religious feelings, sentiments, preaching, everything. So he loved, liked British rule, Bhaktivinoda Ṭhākura. __________________________ [?]


   In the first fight of Gandhi I was within the camp of Gandhi, but the second and third movement, three movements came, led by Gandhi. The first movement, non cooperation. Second, civil disobedience. And third, rather, do or die. In the first, I was with them. In the second, I’m in the Maṭha, and I had to fight against those with whom I worked. Ha, ha.

   What is this? This is a prison house. This is freedom for the senses. You are fighting for the freedom for the senses. But real fight must be to conquer the senses, freedom from the senses. That is the real fight, from māyā, māyā is our enemy, and we must fight with that. India may be independent, what of that? I shall be born as a jackal in the jungle of Africa. And you also may have such chance. Then what is the benefit of the free country? There are so many free countries, are they happy? There also men are dying, suffering from disease, so many difficulties there are. So this is not freedom proper.

Sadhinata [?] in Sanskrit, the word is sadhinata [?] Now we’re slaves of the senses, but we must have, we must be controlled by our own self, self interest, real, ātmā. The ātmā must have control over our field, to take out from the hands of the senses. That is the real sadhinita, in Sanskrit. Sa dhinata, the control, to get, to acquire the control of the self. Now we are under the control, we’re slaves and under the control of this foreign temptation, this material temptation. The wholesale fight, thorough fight must be to attain real freedom, inside. That is necessary.


Devotees: __________________________ [?]


Śrīla Śrīdhara Mahārāja: __________________________ [?]


   ...the control, self control, to get back self control, that is sadhina, not the physical control of physical environment, that is not sadhina. That is not freedom proper. Sa means self, and self, what is self? Sva-rūpeṇa vyavasthitiḥ.


[nirodho ’syānuśayanam, ātmanaḥ saha śaktibhiḥ
muktir hitvānyathā rūpaṁ, sva-rūpeṇa vyavasthitiḥ]


   [“The merging of the living entity, along with his conditional living tendency, with the mystic lying down of the Mahā Viṣṇu is called the winding up of the cosmic manifestation. Liberation is the permanent situation of the form of the living entity after he gives up the changeable gross and subtle material bodies.”]

   [Śrīmad-Bhāgavatam, 2.10.6]


   The real position of the self in connection with the whole universe absolute, that is Kṛṣṇa dāsya, that is svarūpa. The slavery to Kṛṣṇa, that is freedom proper.


jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa' [kṛṣṇera 'taṭasthā-śakti' bhedābheda-prakāśa']


   [“The living entity’s constitutional position is to be an eternal servant of Kṛṣṇa. As a manifestation of Kṛṣṇa’s marginal energy he is simultaneously one and different from the Lord, like a particle of sunshine or fire.”] [Caitanya-caritāmṛta, Madhya-līlā, 20.108]


   We are free when we can think, we come to the real fact, that we are a part of the whole, and we are in proper harmony with the whole, then we are free. Otherwise, no other freedom can be thought real. In a harmonious system when we can realise our proper position in that, proper function, in consonance with the environment, that is freedom proper. And this is freedom for the senses, freedom for the mind, freedom for the group, freedom for the particular forged culture. All these things are slave to mania. Surrender to the truth, that is freedom. To serve different forms of mania, that is all slavery. What is natural, that Reality is for Himself, we are for Him. To live to this concrete fact, what is concrete we can’t ignore. Our position is this, we are part of the potency of the whole absolute, and we must submit to that, we must accept that, unmiserly. Then we are free in our own position. Otherwise fighting with one another, fighting each other. They are all local interest, provincial interest and there is a clash and fighting. And only to accept our proper position in the harmonious movement of the whole, absolute, that is freedom. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa'. So freedom means slavery, and slavery of the absolute good person of knowledge and absolute judgement, absolute love, absolute friendship. We must surrender to that. That is proper freedom.

   What do you say?


Devotees: (Hare Kṛṣṇa. Gaura Hari bol. Group laughter)


Śrīla Śrīdhara Mahārāja: ‘Die to live.’ That Hegelian expression is very favourable to me. ‘Reality is By Itself and For Itself’, and ‘Die to live.’ These three formula is a good basis of Vaiṣṇavism. Gaura Hari bol. Die to live. So freedom is to do away with all our manias of different types and to return back to our real position of so called slavery. And that is, what does it mean? Thereby we can have the whole represented by a person Kṛṣṇa as our friend. That is the highest attainment of a speck, of a point of a speck, to get the whole as his friend, sincere friend.


bhoktāraṁ yajña-tapasāṁ, sarva-loka-maheśvaram

suhṛdaṁ sarvva-bhūtānāṁ, [jñātvā māṁ śāntim ṛcchati]


   [“I am the enjoyer of the results of sacrifice performed by the fruit-hunter, as well as the results of austerity performed by the liberation-seeker - I am their only worshippable object; I am Nārāyaṇa, the indwelling monitor of all planes of life, and the Supreme Worshippable Personality who awards liberation. And I am the well-wisher of all - I am Kṛṣṇa, the devotee’s most adorable friend. The soul who thus knows My true identity attains the ecstasy of knowing his own original divine identity.”] [Bhagavad-gītā, 5.29]


   Who is the all controller, get Him, acquire Him as your friend. And that is your best freedom, position, as friend, guardian. And what is freedom? Freedom, in the land of love, everyone is out to give, to help others. That is more than freedom. Freely, what can you do, what can you acquire? You get more when you live among the guardians. They are all your well-wisher. That is more than freedom. How much you can think by your small intellect?


Devotee: _____________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: __________________________________________________________ [?]


Akṣayānanda Mahārāja: Jaya Oṁ Viṣṇu-Pāda Paramahaṁsa Śrī Śrīmad Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja kī jaya!


Devotees: Jaya!


Śrīla Śrīdhara Mahārāja: Gaura Hari bol.


Vidagdha-Mādhava: There are different quotes from different śāstras glorifying the Holy Name, and in one of those quotes Lord Brahmā is telling Śrī Nārada Muni that in the age of Kali one should chant the Hare Kṛṣṇa mahā-mantra, and that one needs no qualification. And even the impure Name can deliver one from the the influence of Kali. Um.


Śrīla Śrīdhara Mahārāja: What is that śloka?


Akṣayānanda Mahārāja: Which scripture?


Vidagdha-Mādhava: I think it’s from the Yajur Veda. I have it downstairs. I should have brought it.


Akṣayānanda Mahārāja: Kali-santaraṇa Upaniṣad?


Vidagdha-Mādhava: Yes...


Śrīla Śrīdhara Mahārāja: We have no objection to that. That does not mean that ten offences eliminated. From anywhere it will help us, but the Name proper, Name must be real Name, not a perverted reflection of the Name. Nāmābhāsa and nāmāparādha, that means material. The sound must be vaikuṇṭha-nāma-grahaṇam [Śrīmad-Bhāgavatam, 6.2.14] Sound must be proper. That is made of the real sound, real Name. Nāma nāma _______ [?] Real Name, Vaikuṇṭha Name, transcendental Name, not this sound which can be produced by the lips or tongue. We must not take that any sound, that...


nāmākṣara bahiraya batu nāma kabu naya

[From Jagadānanda Paṇḍita’s Prema-vivarta]


   ...only the material sound is the Name Divine. Name Divine and name mundane, we are to differentiate. It is not name at all, we are to understand this. Otherwise where is the necessity of taking it from Guru or sādhu, or from a real source. It should come and enter into our heart. Not imitation. The sound imitation and also taking imitation, that won’t help us. But the transaction must be proper, from the real plane. That is Divine and the Name will capture you also, will do with the divine spirit, sevonmukhe. Otherwise no connection with spiritual substance. Not in the plane of exploitation, neither is this plane of renunciation. Sevonmukhe hi jihvādau [Bhakti-rasāmṛta-sindu, 1.2.234] It exists in the plane of service. We must be practical in our thinking, not theoretical or imagination has got any place here. The Name of the Lord is one with Him. Vaikuṇṭha-nāma-grahaṇam aśeṣāgha-haraṁ viduḥ. It must be a spark, a fire, not glow worm, that can burn. The glow worm cannot burn. It seems like fire, so like light, fire, but it must be a real spark of fire, then it can burn. So Name, Vaikuṇṭha Nāma, Hari Nāma, Hari means Vaikuṇṭha, not mundane.


namaikam yasya cihnam smarana-pathagatam srotra-mulam gatam va

suddham vasuddha-varnam vyavahitarahitam tarayaty eva satyam

tac ced deha-dravinajani-talobha-pakhanda-madhye

niksiptam syan na phala-janakam sighram evatra vipra


   [Sanat Kumāra told Nārada] “If a person only once hears, chants or remembers the Holy Name of Kṛṣṇa, he will certainly be delivered from the ocean of birth and death and attain liberation – whether the Holy Name is pronounced properly or improperly, with correct or incorrect grammar, and whether it is properly joined or only vibrated in part. O brāhmaṇa! Such are the glories of the Holy Name. However, if one chants the syllables of the Holy Name for personal benefit, for material wealth and followers, or out of greed, or in the association of atheists, such offensive chanting will not soon produce the supreme goal of life, Kṛṣṇa-prema.”] [Padma Purāṇa, Brahma-khanda, 25.24] & [Gauḍīya Kaṇṭhahāra, 17.65]


   There is a saying. Namaikam yasya cihnam, if we can hear the Name from the lips of anyone, smarana- pathagatam, but if the Name not expressed outside but in memory, srotra-mulam gatam va, but if the sound is received in the ear, srotra-mulam gatam va, suddham vasuddha-varnam, the pronunciation or the spelling may be right or wrong, does not matter, suddham vasuddha-varnam. Vyavahitarahitam, but must be vyavahitarahitam, that means _________ [?] vyavahitarahitam. The caitan, pure conscious divine and mundane, conscious and material, this difference we are to look out, vyavahitarahitam. Tarayaty eva satyam, it will deliver us, no doubt. Tac ced deha-dravinajani-talobha, but if that falls on a barren ground, deha, in body consciousness, deha-dravina, or greed for money, janita, popularity seeking, lobha, or too much greedy for taking delicious dish, lobha, pakhanda-madhye, or atheism, niksiptam syan, if that seed is sown in a field which is of this disqualification, na phala-janakam sighram evatra vipra, we cannot expect to get the result very quickly.

   But some sort of struggle will go on and must come in connection with a genuine sādhu, etc., take a proper way towards the real goal, and then it will come to give its desired result. So mundane sound is not sound divine. The name may be mundane. It may be tackled from the plane of exploitation and the plane of renunciation. It won’t be fruitful. When sevonmukhe, with the spirit of service, śraddhā. Śraddhā means Kṛṣṇa bhakti koile, it is all for Him. Reality is for Itself. This is śraddhā, everything meant for Him. With this, however little this may be, but with one drop of such śraddhā, regard, the Name will be taken and it will lead to the proper goal. Do you follow the argument?


Vidagdha-Mādhava: Yes.


Śrīla Śrīdhara Mahārāja: Anyhow the śraddhā must be our direction, to move towards that, to go towards that, sincere. Sincere hankering to go towards Him, that must be present there, then it will help, śraddhā.         Śraddhā _____ [?], then it will be of no effect. It will direct hither thither, different directions. Śraddhā means centre carrying...


Devotee: ____________________ [?]


Śrīla Śrīdhara Mahārāja: That we are all meant for Him, His satisfaction. A drop of this universal devotion must be there, then it will be effective, otherwise everything will be useless. We must want to go Godward. We must make our face to go that side. And then if we accept any process, that will help us. So śraddhā, this is the criterion.


Vidagdha-Mādhava: You have spoken about unity in diversity, and explained the Gauḍīya, the present Gauḍīya Maṭha situation as that. My question is how can we have unity in diversity and still maintain a strong preaching effort, a very powerful preaching effort?


Śrīla Śrīdhara Mahārāja: It is, in the very original system, it is so, 'nvayād itarataś [Śrīmad-Bhāgavatam, 1.1.1], direct, indirect process. In Vṛndāvana also it is so, this party feeling, and it cannot but be, and not only it is non-objectionable but it is necessity in an organic whole. Thesis, antithesis, synthesis. This is the nature of the whole creation, our whole substance.

   Thus the opposition party in the parliament. Apparently we may think it will be doing some harm to the main party for their smooth working. But in a generous way it is looked for that no, it is good, it is giving more carefulness and enforcing more energy for the work, the opposition. The opposition is not to be supposed to be minimised to destroy the real cause. But it helps to enhance the energy and more carefulness.

   Just as kīrtana is better than smaraṇa. Why? The opposition party is there. So we are to collect more energy to convince them, automatically. And smaraṇa, meditation, it is weak though not external disturbance, the meditation, pure meditation, still, the intensity will be less. And when we’re engaged in kīrtana, necessarily we’re forced to collect all our energy possible to meet the adverse circumstances. So, austhaspandana-matrena.


aghaccit-smaranam visnor-bahvayasena sadhyate, austhaspandana-matrena kirtanatu tato varam


   [“The remembrance of Viṣṇu certainly cuts sin to pieces, but it is very difficult to attain perfection through remembering Viṣṇu. Only after great effort is such remembrance possible. However, simply by moving the lips, there is the kīrtana of the Holy Name of Viṣṇu, and therefore kīrtana is the topmost process of devotional service.”] [Hari-bhakti-vilāsa, 11.453] & [Gauḍīya Kaṇṭhahāra, 17.19]


   For the opposition only it is more intensified than smaraṇaand other things. So Kali, offensive for offensive has been recommended. Not that mere defence will help us in all circumstances. So when offensive, we are to collect more power, necessarily. So opposition there will be, and though sometimes we think it is undesirable but it is considered in the impartial background, that it is necessary, it has got its contribution in a positive direction. The negative has got its necessary position, to enhance the positive. This underlying principle we are to understand, we are to think out, how it is. It is there. How it is justified, we are to understand within ourselves, the harmony within us.

   There is Kṛṣṇa, there is māyā. Even in His own harem there are different, Rādhārāṇī’s party, Candrāva’s party, the middle party. It is necessary to enhance His līlā. Yogamāyā invents all these things, or it is co-existent with Him. It is such. And there is no fault there but it is a necessary part. The difference, unity and difference, unity in diversity. Diversity has got its position, real position. The opposition also has got its diverse position.

   The branches of the tree, what is that? Every branch wants to draw more juice from the trunk. But still they also help each other, in many cases. It is the nature we are to study how it is useful to us. Our organic body, there is also competition. The brain extracts the one eighth portion of the whole blood. So small mass wants more food. So much is not attached to the other bodies. So high and low, important and less important things will be there. And there will be a fight to draw their own food from the general store. And still they are friendly to us, on the whole. We cannot go on with only brain, neglecting the feet. Everything has got its place in the organic whole. And they have got their allotted service, a necessary part.

   Without devotees, the Lord cannot stay. Without son the father is not conceivable. Then without the generous there must be one to be shown generosity. So such relative positions there. Everything for its own existence depends on another thing. The kindness, the generosity, it requires for its own existence that someone there must be who to make pity on.


mahā-kṛpā-pātra prabhura jagāi, mādhāi / ‘patita-pāvana’ nāmera sākṣī dui bhāi


   [“Jagāi and Mādhāi, the eighty-ninth and ninetieth branches of the tree, were the greatest recipients of Lord Caitanya’s mercy. These two brothers were the witnesses who proved that Lord Caitanya was rightly named Patita-pāvana, “the deliverer of the fallen souls.”] [Caitanya-caritāmṛta, Ādi-līlā, 10.120]


   Those heinous demoniac persons like Jagāi, Mādhāi, they have got their necessity to enhance the magnanimous līlā of Mahāprabhu.


   Judas is necessary to prove the generosity of Jesus. Suddenly some thought came in my mind about Judas. When Jesus with the cross on his shoulders is passing through and two sides the throng of men. Judas is also among the mob. And Jesus with his head bending and on the shoulder that cross, suddenly he looked at the face of the Judas. He’s going on in this way, bending. Generally we may not think how he can understand that here is Judas. But where Judas was on the line, suddenly he cast his glance at his eye.

   And in such a way that Judas was maddened by that look and ran from there. And he was bribed, he cast off the bribed money, and there he wanted to be forgiven. “I’m the most treacherous man. What I have done is most heinous action.” Such reaction came in the mind of Judas.

   And what this Judas got in the look of Christ? That a new thing comes to my mind, I don’t know whether anyone has mentioned. Christ looked towards Judas, “Not that you have played a traitors part to me. You have committed treachery,” not a look of that kind, vindictive. “But Judas, I’m utilising your fame of your whole life, exploiting. I’m exploiting you, not that you are exploiting me. You are being exploited by me most desperately, or hopelessly, or mainly to keep up my banner, my fame, you are being utilised, that you are a traitor. I am utilising for my fame, I’m exploiting your fame forever. So I’m indebted to you, my friend.”

   That sort of look Judas found in Christ’s eye. “He’s so thankful. I’m doing wrong to him, and he cast his glance to me that he’s so much thankful to me. How it is possible?”

   That jujitsu _________ [?] There is a policy from the Japanese, the jujitsu. When one is running with big force to attack, he went away and fell, no opposition. Something like that.

   Judas was mad finding that thankful to the extreme he could trace from the eye of Jesus.

   That, “Judas I am exploiting you forever. You will stand to prove my case, so high utilised. Forever your fame I have exploited and stolen, so I am greatly indebted to you, my friend Judas. Please forgive me. Forgive me for this action.”

   So Judas was mad. “So lovely, so affectionate, so thankful to me, a traitor.” He could not stand. He ran away madly for penances of his act.


   Gaura Hari. Gaura Hari. I am not feeling well today, depressed. Hare Kṛṣṇa. Nitāi Gaura Hari bol.

   Hari Charan has gone to purchase _____________ [?] He’s staying with this ________ [?] Mahārāja, there, and he says that the Thai people told that before Saturday they won’t be able to give delivery of the type. So he’s expected tomorrow perhaps with Govinda Mahārāja, or day after tomorrow.


Akṣayānanda Mahārāja: Mahārāja, is there any service we can do to relieve your depression?


Devotee: __________________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Always the criticism, ease-lover. Ha, ha, ha, ha, ha, ha, ha, ha. A famous remark of Guru Mahārāja. Not notorious. Hare Kṛṣṇa. Gaura Hari bol. Gaura Hari bol.


   Guru Mahārāja was a good astrologer. Suddenly