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Śrīla Śrīdhara Mahārāja: ...the highest spiritual song from my lips before his departure. Hare Kṛṣṇa. With my understanding about the principle of Gauḍīya Vaiṣṇava he was highly satisfied, in my articles, in Sanskrit poetry, and also in Bengali articles, English articles. That I have understood the adjustment of the whole thing, he was satisfied with that. That I have really understood what is his mission, the gradation in the theological conception. He as well as other Godbrothers also.

   Prabhupāda delivered lectures, so many we’re hearing, then after that lecture finished, the high senior devotees they called for me. “What Prabhupāda told, reproduce it.” And what I could gather I reproduced it and they’re all satisfied, to the point I could reproduce what I had heard from him.

   That sort of special gift was in me, and it was my nature from the childhood. Even in the infant class, in the college life, I could listen very particularly, catch things properly. And here in the Maṭha also I could grasp the thing properly. That was my special qualification told by all the Godbrothers, and Prabhupāda also appreciated.


   He has written about me, “Śāstra-nipuṇa Śrīdhara Mahārāja. He’s well versed in all the scriptures.” That remark he has given against my name. “Śāstra-nipuṇa. Very skilfully he has acquired the understanding of the meaning of the scriptures.”

   And also he expressed his satisfaction in my poem about Bhaktivinoda Ṭhākura. “The real conception of the whole theological conception of Mahāprabhu is represented here, by gradual development.”


   So they say I have got some real conception about the theological instruction of Mahāprabhu. Something like that, in general. And Swāmī Mahārāja also discussed with me when he published Bhagavad-gītā. I was living next door. And when that Back to Godhead was published first in consultation with me, and there is my article also there, from the beginning. Gaura Hari. Gaura Hari. Gaura Hari.


Dhīra Kṛṣṇa Mahārāja: In that article it says, “By Tridaṇḍī Sannyāsī of Navadwīpa.” But I noticed that your name was not there. It says, “A Tridaṇḍī Sannyāsī of Navadwīpa.”


Śrīla Śrīdhara Mahārāja: Is it? Where, in Back to Godhead?


Dhīra Kṛṣṇa Mahārāja: Back to Godhead. But your article is unmistakably written by Your Divine Grace.


Śrīla Śrīdhara Mahārāja: What is that article? Śrī Guru And His Grace, perhaps one article. Another, Vyāsa The Dictator Of The Spiritual World. Some articles like this. Tridaṇḍī Sannyāsī - not my name?


Dhīra Kṛṣṇa Mahārāja: Yes.


Śrīla Śrīdhara Mahārāja: I don’t recollect. Govinda Mahārāja can say. After Govinda Mahārāja joined me that paper was published perhaps. I don’t remember. I don’t think whether that name was written or not, I don’t remember.

   And later on Acyutānanda gave one article in Back to Godhead, mentioning that he met me, and put some questions, I’m giving answers. In that way one article was written by Acyutānanda.


Bhāgava: It was a very sweet article.


Śrīla Śrīdhara Mahārāja: Acyutānanda Swāmī ___________ [?] Gauḍīya last edition _____________ [?] It is his article, but he in discourse, he questioned from him, and answers from me, and he couched in his own language the whole thing. The spirit of the answers were of me, and other things by Acyutānanda.


Bhāgava: Our Guru Mahārāja disappeared. Some of the disciples they have taken - they have gone in different directions. Some have become very bitter.


Śrīla Śrīdhara Mahārāja: Maybe. He’s living, while he was - appeared, so many went away. And after his departure many went away. Now also there may be so many could not go and come. All are not of equal earnestness that come. Some come to see the outer grandeur and so many things, of curiosity. Many come out of curiosity, then they go back to their own field.


Bhāgava: What can they do?


Śrīla Śrīdhara Mahārāja: ____________________ [?] reaction after some time some reaction will come.


Bhāgava: I could not understand so clearly. What will happen to them? What will happen to those who have left, to go to ...


Śrīla Śrīdhara Mahārāja: Some reaction will come in time. They have got such ill fate, and that will take some time to be finished. And that bad karma of some offensive tendency with them that they ignored the Guru. Their Guru, Swāmī Mahārāja, who’s, the extension of his activity is so high, so deep, so extensive, still they dismissed him and went to some unknown people who were hated by the society of the civilised persons, went there. Then bad karma, and that will be finished by suffering, and then they may again return.


Bhāgava: It seemed to me they were reacting against...


Śrīla Śrīdhara Mahārāja: Some may come back in this life, some may not come back in this life. Lives together, they’ll have to suffer, misguided. Everything is possible.


Bhāgava: It seemed to me many rejected...


Śrīla Śrīdhara Mahārāja: So we shall be careful at every step in our progress, that we may deviate, we may be very careful about Vaiṣṇava aparādha, _____________ [?] Always careful to save us from the apathetic attack, and invoke the mercy, the grace of the higher. And that is our prayer to the - in the way.

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


Bhāgava: It seems many of these people rejected Prabhupāda because they saw the men Prabhupāda appointed as very hard, callous, materialistic men.


Śrīla Śrīdhara Mahārāja: So then they have lost faith in Prabhupāda?


Bhāgava: Yes.


Śrīla Śrīdhara Mahārāja: Then they have not studied Prabhupāda deeply. He has got his teachings in black and white. What he wanted to say that has not vanished, it is already in black and white. And no saint to be relied, the scripture is there. And with the help of the scripture we shall try to understand who is the real saint or not. Hari Charan?


Devotee: _______________________________ [?]


Śrīla Śrīdhara Mahārāja: Take some prasādam.


Bhāgava: This is the best prasādam, your speaking.


Śrīla Śrīdhara Mahārāja: But the body may not be neglected. Have you attained such a stage that no bodily physical food is necessary for you?


Bhāgava: No.


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa.


Devotee: Guru Mahārāja, in Jagannātha Purī I spoke to that Hiranya-garbha. I knew him from many years before. And he approached me. When I saw him coming I tried to run away.


Śrīla Śrīdhara Mahārāja: To convert you?


Devotee: Yes. So then I put this question to him. I said if Guru Mahārāja says that a rope is a snake then you have to accept it. If that’s a statement of Guru Mahārāja will you accept that? If Prabhupāda says that the rope is a snake will you believe him?

   Then he told me, “No.”

   I said, then that is your problem, that you have no faith in our Guru. That is the difference, that is why you are in this situation, because you have lost faith in Guru Mahārāja.


Śrīla Śrīdhara Mahārāja: Yes.


Devotee: So it’s very simple. That was the first thing I spoke to him.


Śrīla Śrīdhara Mahārāja: You’ve lost your faith in Guru, and then you are going, running hither and thither. For that aparādha, that offence you commit against your Gurudeva, and that takes you to run to this wrong direction.


Devotee: Then he said to me that he felt that he was ‘very isolated, very lonely, without the association of Vaiṣṇavas.’ I said, that is your choice. You have taken to this path, therefore Kṛṣṇa has disassociated you from the association of your Godbrothers.


Śrīla Śrīdhara Mahārāja: Nitāi Gaura Hari bol.


Dhīra Kṛṣṇa Mahārāja: Sometimes devotees they read the books of Bhaktivinoda Ṭhākura like Jaiva Dharma and they think that the book is advising them to do this kind of meditation.


Śrīla Śrīdhara Mahārāja: These men they want to have very cheap food. We have also gone through Bhaktivinoda Ṭhākura’s writings but we did not miss his warnings. They must be practical in their attempt, not imaginary thing. The westerners they think that eastern philosophy is something like mere imagination, so they pass very quickly without giving admission to so many steps. That means self-deceivers. One who is particular for his own real sincere improvement he cannot omit these steps, śraddhā, sādhu-saṅga, bhajana- kriyā, anartha-nivṛtti, then ruci, āśakti, and then bhāva. They must be true to their own self whether they have crossed these steps. Then bhāva-bhakti, then rāga-mārga begins there. From there rāga-mārga begins.


Rāga ________ bhavanandhi vaidhi bhakti vicar [?]


   Up to the arrangement of real bhāva one must follow the vidhi-bhakti. And anartha-nivṛtti, one must be sure that their anartha, that their attraction for any charm of this material world has altogether gone, those self deceivers. They have come to deceive themselves, vipralipsā. Bhrama, pramāda, vipralipsā, karaṇāpāṭava. These are the four defects with the man in bondage. Ei saba bhrama, the commitment, commission. And the pramāda, the omission, ignore, can’t detect due to underlying inattentiveness, pramāda. Karaṇāpāṭava, defect of the instrument through which they inspect things, karaṇāpāṭava. And vipralipsā, a strong prejudice that cannot allow us to take impartial judgement of the things outside, vipralipsā, _______________ [?] deceive ones own self. What is that? A kind of prejudice. They can’t leave us, they almost cover our mind. Impartial judgement cannot come out, piercing this cloud of prejudice, self deceit, self deception. They do not want their own real interest, not attentive to that. So otherwise we must follow the step by step so that an artificial fruit we may not get in the name of fruit proper, natural fruit. He must be careful in his own bargain, very careful, very sincere in his own bargain, that easy bargain.

   Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Kṛṣṇa.


Devotee: I’ve heard that you have said that even the devotee who has passed the stage of anartha-nivṛttinever feels that he is free of anarthas. Even if a devotee has passed the stage of anartha-nivṛtti and has come to the stage of ruci, so he has surpassed anartha-nivṛtti, but he always feels he has anarthas in his heart.


Śrīla Śrīdhara Mahārāja: Ruci, āśakti, then bhāva. And Rūpa Goswāmī says, ragavi bhavanadhi, rāga __________ [?] ruci, then very inconceivable seed _______ [?] And ruci after niṣṭhā. What is niṣṭhā? Continued connection with Kṛṣṇa consciousness, not intercepted by any proposal of physical or mental achievement. No interception, no interruption. Continued conception, engagement in Kṛṣṇa consciousness. Niṣṭhāmeans nairantarya. Then the ruci will come. That will be real ruci, otherwise the ruci before this anartha-nivṛtti, this is a vague thing, not reliable. The ruci, that may be in the jurisdiction of śraddhā. But after śraddhā we may come to sādhu-saṅga, then bhajan begins. Then after - as the result of the bhajan the niṣṭhāwill come, that is continuous engagement. And then the taste will awaken and that is reliable, something, and then āśakti, then bhāva. And from there the anurāga-mārga, proper. As to ruci the definition of ruci, the continuous. And interrupted by the sudden propensities of this mundane world whether gross or subtle, that is not ruci. Ruci after niṣṭhāthen it is safe, somewhat.


____________________________________________________________ [?]


   We’re to understand what is Bhūr, Bhuvaḥ, Svaḥ, Mahā, Jana, Tapa, Satyaloka, the subtle conceptions of material existence, and then Virajā, then Brahmaloka. The liberation, the stage of final renunciation of this material world. And then one can enter into Vaikuṇṭha, the land of positive existence that is service. And this is all negative side - we cannot find any positive engagement wholly in the negative. Only through Guru and Vaiṣṇava we can contact with positive world, though in the negative. That is through śraddhā it may be done. Otherwise with those representation about the service of Kṛṣṇa in higher line this lust will be ____ [?]

This kāma, the lust for the sense pleasure, that will get its food from that imaginary attempt, and that will be dangerous, a great offence to take kāma as prema.


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]


   Bhaktivinoda Ṭhākura is giving warning. There’s not much difference in the idea of kāma and prema, but yet, kāma is never the prema. Similar but not the same, the opposite. Rakta māṁsamayakāma. Kāma is concerned with this flesh and blood and mind. And prema, cid-ānanda-dhāma, and that is the acme of the highest conscious world.


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]


   A great distance between this lust and the love divine. Kāma--andhatamaḥ, prema--nirmmala bhāskara. Kāma is the dense darkness, and prema is the highest position, acme of the light. One central connected, Kṛṣṇa connected, another sense connected. Kāma is this material sense connected, both body and mind. And that is Kṛṣṇa connected, and Kṛṣṇa’s lust there is Kṛṣṇa.

   And then he has got that sort of life to come to that through such agents how purity is necessary to enter that highest layer of spiritual world, which Lakṣmī Devī aspires after but does not get. What is that? Lakṣmī Devī She’s aspiring but she’s considered unfit, for her divine pride, and majestic pride. Connection with the majestic therefore she’s rejected. And these fellows are very easily given entrance there.

   We don’t want so cheap thing. Our conception is with the highest. Rather we shall die many deaths before reaching that place. But won’t like to be disconnected or commit any offences against that, undermining its position. Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Has he come to understand his own soul, in what layer it is, it exists?


indriyāṇi parāṇy āhur, indriyebhyaḥ paraṁ manaḥ

manasas tu parā buddhir, buddher yaḥ paratas tu saḥ


   [“The learned proclaim that the senses are superior to inert objects, the mind is superior to the senses, and the faculty of resolute intelligence is superior to the mind. And he who is superior to the intelligence is the soul himself.”] [Bhagavad-gītā, 3.42]


   Before joining this mission I wanted to practice the teachings of Bhagavad-gītā in my own life. I tried my best to withdraw completely from this mundane world of material aspect, to concentrate myself in the mental world. Then what is mind? Not only by the description in the scripture, but I wanted to feel it myself. What is my mind here? To find it within myself. And then after finding this portion is my own mind, and then to find out what is that principle of intelligence which guides me, helps me, for proper guidance, where is it? How it is, where it is living - abode? In this way.


   I experienced a time when I found the material world, this sense experienced world, is just like a coating. Suppose the milk is there, and the cream over, the cream is the material life and the whole milk from which this cream has come, that is the mental world. That in Bhuvaḥloka is more extensive than this Bhūrloka. Bhūrloka, the world experienced by our physical senses, and that is only a cover. And the real internal thing is the mind, the world of impulse, and that is creating this, like a cream. This body is like a cream. Our mental body is huge - great magnitude. So many ideas, thoughts, of eternal life is there in subtle form collected there in the mental world. And only a few have been attached to get its realisation in this physical body. And the great infinite mental world is underground, and so many bubbles are coming from it on the surface and becoming this world and our mind and also this physical body.


   Then the faculty area of judgement that is buddhi, decision, Svaḥloka, that is again greater in magnitude than the mental world. In this way the deeper and greater, deeper and greater, more and more spacious. This covered world not fine but it is more spacious, and the physical only a very negligent part. In this way it is going deeper to deeper. And very slight connection with ātmā, the soul of my own, like lightning to get its touch and fall back. Then there is Paramātmā conception on the other side, who is the yogī. Then the Brahman, Vāsudeva, and then Nārāyaṇa, all these things, not a cheap thing. One who tries practically in that way they’re to appreciate what is that, not a palatable story. It is reality, it is very stern. But with the help of the sādhu, if Kṛṣṇa conception developed in a good way, all these stages may be neglectfully crossed. Because our natural home is there.


   A sober man has become mad. To come to that stage of mind he had to pass many incidents. Not one incident made him mad, but one incident some way, another incident another way, in this way so many ways have taken him towards the plane of madness. And to take him back, also so many layers to pierce through.


   They’re found, they’re very irresistible, not easily soluble, and still there is also such solution that can dissolve them very quickly - Kṛṣṇa kathā. So Bhāgavata-mārga is such, from any position, when a little of that solution is applied they may be dissolved. It is there. That is our hope. Otherwise it is unknown and unknowable. So we must not think it to be so easy, it is hard. It depends only on His Grace, His whim, and mostly nothing in me. Mostly it depends on Him, His sweet will. So the earnestness by which His attention can be drawn, the highest centre, and His attention to be drawn to this miserable position of mine, it is not a very easy thing. Gaura Hari bol. Gaura Hari bol. Nitāi Gaura Hari bol. Nitāi.


Devotee: ____________________ [?]


Śrīla Śrīdhara Mahārāja: _______________ [?]



Bhāgava: ...for the book that I want to do. I want to understand how Rāmānujācārya made Śrī Vaiṣṇavism so popular. What was the quality?


Śrīla Śrīdhara Mahārāja: You have to read the history in the books concerning that for details. I do not remember, and it will be difficult for me to recollect. Only I can give you the direction, and you are to read the history of that viśiṣṭādvaita-vāda. Before Rāmānujācārya also there was Yāmunācārya. And Rāmānuja has also given quotation, “That before Śaṅkara there were more interpretors of Vedānta, (Rabhida, Śaṅkara, Bodhayana?) they’re real interpretors of the Upaniṣads and Vedas, before Śaṅkara.” Śaṅkara __________[?]

The Buddhists done away with those valuable scriptures in their time, and Śaṅkara also, whatever little remained, he also left them. Rāmānuja went to Kashmir and from there he collected those previous interpretations of the Upaniṣads and Vedānta, and in that tone Rāmānuja himself prepared that viśiṣṭādvaita- vāda. Śrī bhāṣya.


Bhāgava: I had a question with Rāmacandra. Lord Rāmacandra was example of perfect king, yet there is some record that He would eat meat. Lord Rāmacandra was example of perfect king, yet He ate meat.


Śrīla Śrīdhara Mahārāja: He ate meat? Where do you get it?


Bhāgava: I heard from one Godbrother.


Śrīla Śrīdhara Mahārāja: But what is the reliability?


Bhāgava: As I heard it was supposed to be in Rāmāyaṇa, that He ate the flesh of a deer.


Śrīla Śrīdhara Mahārāja: It is not mentioned. But previously, even brāhmaṇas, kṣatriyas, they ate meat. It is found in the history, they ate meat. But that may be adjusted in this way.


[yasya nāhaṅkṛto bhāvo, buddhir yasya na lipyate] hatvāpi sa imāḻ lokān, na hanti na nibadhyate


   [“He who is free from egotism (arising from aversion to the Absolute), and whose intelligence is not implicated (in worldly activities) even if he kills every living being in the whole world, he does not kill at all, and neither does he suffer a murderer’s consequences.”] [Bhagavad-gītā, 18.17]


   There is a position from which hiṁsā is not hiṁsā. If you can understand this passage of Bhagavad-gītā, there is a position from where if you kill a person, not only one, the whole of the brahmāṇḍa you efface, you do not do anything, and you are not to suffer any reaction out of that. Hatvāpi sa imāḻ lokān, na hanti na nibadhyate.

 When one comes to such a level of knowledge that this is only a dress, so by destroying the dress the man is not affected. The person’s not affected when his coat is torn. And sometimes by setting aside the coat he may help the inner man. Suppose some poison, some connection of fire, he may put out that and save the inner man. The attitude he approaches to whom.

   A sannyāsī comes and takes a boy from the affectionate area of his father, mother, home, everything, and in the apparently cruel way he snatches the boy from the lap of the mother, father, and sweet home. It is cruel, but it may have justification from far reaching results of his good.

   So, many apparently heinous actions if they have got some real connection with the higher good, then this apparent cruelty is justified. But if not from that higher level, higher angle of vision, then he’s responsible for the disturbance of the present peaceful situation. Do you follow? Can’t follow?


Bhāgava: Yes.


Śrīla Śrīdhara Mahārāja: Apparently cruel activity may be justified for ones real higher good, otherwise not. With this angle of vision if we come to judge then we may find that there is some truth behind the  hiṁsā. And also it is mentioned ________________________________________________________ [?]

According to ones own stage - just as a tiger he eats so many beasts, animals; not much sin to that tiger. But a human if he does so he gets more sin. And if a saint, he kills, he gets no sin. In this way there is the gradation, every usage is going on, he’s only practising that, not particular to that external deed proper. So many things to be said there.

   Garuḍa and Pāṇḍava, they were also using this meat, we’re told. But the sādhu should not do so, it is mentioned, from their position. Garuḍa is Vaiṣṇava, but as he’s a bird he eats so many fish and other things as his food. When anything is done God centred it is all right, not only not sinful but it creates good for the person who becomes the prey of such apparent mistreatment. God centred, that is nirguṇa, God centred means nirguṇa, the wave which is causeless and which is irresistible, and that is all good.

   And whatever comes in clash with that, that is destroyed, finished, and that is laudable to crush all other waves than that absolute wave. We’re to understand in this way. What is causeless and irresistible, that is absolute good. Any local interest coming in clash with that it will be crushed, and that will be no sin. Apparently who are sitting in the angle of local, provincial interest, they’re in the wrong. The killing may be saving. We’re to understand in this way. The apparent killing may be proper saving.

   Suppose, there are so many laws in this world that a murderer is killed, legally they’re being killed. That killing is saving, otherwise he’ll kill more and...





Śrīla Śrīdhara Mahārāja: ... In this way, killing may be saving. There is such a plane to see things. So from that absolute plane if any connection is anywhere that is beyond our conception. We cannot conceive that killing is saving, but there is an angle of vision, a plane from where it may be clearly understood that killing is saving.


Bhāgava: What of the Christians who read in the Bible that it is all right...


Śrīla Śrīdhara Mahārāja: I have given in general, now you compare these relative things. The Bible they have provided for killing the animals, and the creepers, they have ignored that it is impossible for the human beings with whom they’re connecting the theistic relationship. This is taking it approximately, that would be impossible for them to keep up from killing the animals etc. But here in India, they’re conscious, even the creeper, the mollusc, worm, and also a tree, that is sinful, a creeper to kill, it is also unnecessary, it is sinful, the reaction must come from there. But still they have found the key, by which we can tackle all these behaviours, and still we can be sinless. Not only sinless but we can help those that we kill, it is also possible. Such plane is there. This is all local interest, and there universal interest, the most universal, absolute interest, for which everything may be utilized in any way, and that will be for the benefit of that thing. This plenary truth we are to understand, and according to that we are to explain anything and everything. According to that possibility you may judge and go to details, examine details and give your judgement. I supply you with a plenary principle of what is hiṁsā, what is disservice to others, what is harming to others, the standard of that.


Bhāgava: In the Bhāgavat there’s one section where a human sacrifice is made for Varuṇa.


Śrīla Śrīdhara Mahārāja: So human sacrifice is more important in the evolution. To get a life in the vegetable, in the animal, it is easy, but human sacrifice, human life is more valuable, because there is chance to go to the truth, possibility. So higher chance, or prospect in human life, to do away with that is more harmful. Just as when playing football, the ball has gone to the goal and if that is lost it is much deplorable. So jīva when coming to human species he has come in connection with his highest prospect, he can get out of the gate of this māyā. And if that chance is finished, then again after this he may have a birth of a beast, or a tree. He came just to the goal and again he will have to return far away from the goal. So to kill a human is a greater loss than to kill the animals and the creepers. Do you follow? The importance of human kind, the greater prospect is being done away with, so it is more sinful because his higher important chance by utilizing this human birth, he may have gone through the goal, but the important position has been set back, that is more heinous.


Bhāgava: But in Bhāgavat they’re actually performing human sacrifice to Varuṇa.


Śrīla Śrīdhara Mahārāja: Mainly, in different sections that devotee [Jaḍa] Bharata, he was taken to Bhadra Kālīto be sacrificed by the dacoits. There were sections that were doing, but all not justifiable. But what are justifiable, that is connected with the central good, their activities justifiable, the Garuḍa and other devotees that were eating meats, and killing so many. Kṛṣṇa killed, Pāṇḍavas killed so many men in the battle for material achievement, apparently. Apparently for kingdom, Kṛṣṇa was called, and Bhīma, Yudhiṣṭhira, and all of them engaged in the fighting, human killing. Hare Kṛṣṇa. Nitāi Gaura Hari bol. Nitāi Gaura Hari bol.


Bhāgava: Is it offensive for me to think that my Guru Mahārāja has made some miscalculation by putting such unqualified people in positions of authority, is it offensive thinking?


Śrīla Śrīdhara Mahārāja: Of course.


Bhāgava: Then how should I see it?


Śrīla Śrīdhara Mahārāja: Generally at first you will try to cooperate, and when you find clearly their treatment clash with the direct teachings of Swāmī Mahārāja, then to save yourself you will disconnect with him, and abide by your own sincere spiritual conscience.


   That is my conception and my experience in my long life after the departure of our Guru Mahārāja.

   So I am told that I am breaker of the form. ________________ [?] I follow, I cannot deceive myself.


   “What conscience brought me to Swāmī Mahārāja?” If that is sincere, I cannot neglect that. If I find that the advice given in the writing, in the books of Swāmī Mahārāja, and those that have been given, though they’re not sure, that representative, they’re differing, and I shall side his direct teachings than what is coming through the persons appointed by him. Otherwise I must be sincere, not a hypocrite, and if I find that I did any wrong, my interpretation of Swāmī Mahārāja’s writings are wrong, and their interpretation is right, the same moment I shall leave this and join them.


   No question of prestige. I am a slave to Kṛṣṇa. Wherever there is truth, sincerely I must go there. I cannot deceive my own conscience, or any aspiration, kanak, kāminī, pratiṣṭhā, the sensual enjoyment, and the power, and the fame, the prestige. These three things, they always try to take us far from the truth, from Kṛṣṇa. We should not allow ourselves to play to these things, general sense pleasure, and the love of power, and the love of prestige, pratiṣṭhā, glory, these are the main enemies. Try to keep them aloof, and keep me aloof from these, and try to follow the path what I understand sincerely, what attracted me to them, leaving so much formality amongst which I was born and maintained. Either Christian, or Mohammedan, or Jew, some formality was there and I crossed them, neglected them and come for truth to Swāmī Mahārāja. Truth as explained by him, I had attraction for that, and I came to connect myself with that conception of truth. And I must keep it intact, my campaign sincere, sincere attraction for the truth, as expressed by him. That will be my beacon light of my life. Wherever it will take I shall go. I am a truth seeker, kṛṣṇānusandhāna. And in consonance, the Gaurāṅga, the Nityānanda, who has exactly in the same line, whose position is unquestionable, in that line I shall try my best to keep me within.

   Gaura Hari. Gaura Hari. My progress must be sincere, and not any conditioned prejudice.

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


   So śikṣā Guru. Generally the bābājī’s, they got their Guru from the Goswāmī section, that gṛhastha. When they go to Vṛndāvana they take again that sannyāsa dīkṣā from the tyāgīGuru and they’re at their disposal, mainly.       

   Our Guru Mahārāja has given us the Guru paramparā, śikṣā Guru. Wherever we can trace the degree of truth, according to the degree of the conception of the truth, the lineage has been given to us. Your beacon light posted in this way, this way, this way, to your goal, destination.


   Swāmī Mahārāja means not his external figure but his advice, his instruction, he means his instruction. There he is, he’s in his instruction, in his knowledge, what he wanted to give to us. That will be his special attention to him, devotion to him. Only not to have this stony figure, and to dress it like Kīrtanānanda, or Brahmānanda, with golden crown, and putting him in a golden house. That is something, but the real thing is that all these are to be subservient to the truth he came to preach. It is all secondary. Primary thing is vāṇī, and the vāṇī also not the style of writing, not the English language, or the Sanskrit, but the purport of his vāṇī, otherwise the vāṇī, the words, that is also vapu. Not the physical thing but the substance within. He’s there, not the body, not the body, not the mind, but the principle he came to preach and represent. That is the highest conception of him, and we are following, we are also living this body, we want to go near him only as the principal holder of him, the body of that substance which is superseding the area of mere knowledge. But that ruci, the drop of love divine, crossing the world of power, exploitation and knowledge conception, knowing everything. To control everything is not necessary, to know everything is also not necessary. Only our respective duty in the domain of love divine, that will be our mark of the highest attainment. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Swāmī Mahārāja is there. Hare Kṛṣṇa.


   Our Guru Mahārāja was, externally we found him, not so much knowledge in English. But still he tried to give his speech sometimes in English. And when written in Harmonist our Professor Sanyal, he did not want to correct his language, whether grammatically, or any other way, if there is any defect in his language. He was of the opinion that the dictionary, the grammar, they may correct, dictionary may be corrected, and the grammar union must correct there, but what Prabhupāda is saying, coming, that is all right. He was of that temperament.

   But there was another who used to write the letters of Prabhupāda, and who was in more intimate confidence, he told him, “That what you say, this is kaniṣṭha adhikārī, this is lower form of service. You should think what Prabhupāda wants you to do for service. Does he want that if there is any defect in his language to retain it, or to correct it in the present form, so that ordinary people may not come to detect any defect in the present language? What does he want from you? You must try to find out that, and then that will be your service. Otherwise the dictionary he may correct, the grammar may be corrected. What he says it is all right, this is not higher service.”


   So then what should we think that there is defect in Prabhupāda, in Gurudeva? Should we think like that, that there is limit? So, so many formal defects may be seen, that does not affect the main conception of the truth. Sometimes that adds to the beauty.


   When Jarāsandha attacked Kṛṣṇa, Mathurā, eighteen times, Kṛṣṇa anyhow avoided and fled. And there is a word, expression in Bombay side, that Ranchor Ji, the one who flies from the battle. An affectionate name for Kṛṣṇa, He fled from the battle, Ranchor. “Who leaves the battle”, Ranchor, ran means battle, and chor means who leaves it, so Ranchor. One who leaves the battle, that is cowardice, but this is a word of very affectionate name of Kṛṣṇa. Ranchor love, “O like a coward You have fled from the battle.” This is a beauty. He can crush in a second everything, but playfully He’s avoiding the war with some higher purpose. So they’re adoring the object of their master, “O You flyer from the battle, like a coward.”


   Just as Navanita Chora, “You are a thief, O You thief.” Ichor means thief, “O You thief.” Everything belongs to Him and He plays the part of a thief, adorable expression.


   So where the main thing is truth, any trifle defect in it has no consideration. That has not much importance. Perhaps for some purpose it is there, may be neglected. And sometimes beautiful, that that was the way of approaching this mundane world. Otherwise perfectly transcendental cannot connect him with this mundane. To connect with mundane some mundane mask is necessary for the liberated souls to come down here, to contact with us. Just as a professor of higher knowledge come to teach a student as if taking the dress of a child, of that mental dress of a child he approaches the child. Coming so low, comes to his level, and then begins to teach him, not with the professorial position he can approach the child and teach him. Something like that we are to see, look at.


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

   So I am engaged with him long before eight, from seven, you came here for three hours continually.


Bhāgava: You’ve given me so much mercy.


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Mercy is at whose disposal? It is not a thing to come to my disposal. It is connected with Him, the source of mercy. Everything connected with Him. We are to see that.

   Gaura Hari bol. Mercy above justice, above justice.


akchuridai akchurimai [?] Vaṁṣī Dāsa Bābājī used to say, “That one thief is giving, the donor is also a thief, and the stealer the thief, that thing again stolen by one, he’s also a thief.”


   So if I say the mercy belongs to me I am a thief. It has got its source. All relative, this is relative estimation, where things belong to this or that. He may locate to his Gurudeva, it is not mine, it is extended from there, not my wealth. In a moment it may be withdrawn. I may be reduced to a madman. It is such.

   Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Vyāso vetti na vetti vā.


[aham vedmi śuko vetti, vyāso vetti na vetti vā

bhaktyā bhāgavataṁ grāhyaṁ na buddhyā na ca ṭīkayā]


   [Lord Śiva says: “I know the true purpose of Śrīmad-Bhāgavatam; Śukadeva, the son and disciple of Vyāsadeva, knows it thoroughly, and the author of the Śrīmad-Bhāgavatam, Śrīla Vyāsadeva may or may not know the meaning. The real purpose of the Śrīmad-Bhāgavatam is very difficult to conceive and can only be known through bhakti.”] [Caitanya-caritāmṛta, Madhya-līlā, 24.313]


   The giver of the whole scripture, Vyāsadeva, he knows or may not know, he may know or may not know things of such nature. Transcendental means such, it descends and goes up.

   Many things descended through Swāmī Mahārāja to you, so many, and when withdrawn, flying away so many. Withdrawn because they think this is nasty environment, I can’t remain here, withdrawn.

   And they say, “Oh I don’t feel anything, see anything, no taste here.” Flies away. And who with high regard and affection nurtures them, it grows and grows in extent there. By devotion it grows and by indifference and negligence vanishes. Hare Kṛṣṇa. Hare Kṛṣṇa. So we close here today.


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


Devotees: Jaya!


Śrīla Śrīdhara Mahārāja: Jaya Oṁ Viṣṇu-Pāda Śrī Śrīmad Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!


Devotees: Jaya!


Śrīla Śrīdhara Mahārāja: Śrīpād A.C. Bhaktivedānta Swāmī Mahārāja kī jaya!


Devotees: Jaya!



Śrīla Govinda Mahārāja: ...from Vṛndāvana last night with a devotee named Nanichaura. He’s a white cloth, and he’s heavy in figure. And Swāmī Mahārāja seated in āsana Kṛṣṇa Charan gave him.

   And Kṛṣṇa Charan said, “Mahārāja, where now will you go? Do you want to go to Mayapur tomorrow?”

   And Swāmī Mahārāja said, “No, I shall not go to Mayapur, I’ll stay here.”

   And then Kṛṣṇa Charan arranged everything and dream was gone.

__________________________________________________________ [?]




Śrīla Śrīdhara Mahārāja: ____________________________________________________________ [?]


Devotees: __________________________________________________________________________ [?]


Dhīra Kṛṣṇa Mahārāja: So there is one verse in the Śrīmad-Bhāgavatam, in the eleventh canto, it says something like...


na hy ekasmād guror jñānaṁ, [su-sthiraṁ syāt su-puṣkalam

brahmaitad advitīyaṁ vai, gīyate bahudharṣibhiḥ]


   [“Although the Absolute Truth is one without a second, the sages have described Him in many different ways. Therefore one may not be able to acquire very firm or complete knowledge from one spiritual master.”] [Śrīmad-Bhāgavatam, 11.9.31]


   You know this verse?


Śrīla Govinda Mahārāja: Na hy ekasmād guror jñānaṁ [33:00 ___________ 33:40 [?]


Dhīra Kṛṣṇa Mahārāja: Well I wanted to know if Mahārāja could explain this verse, what is the meaning of it.


Śrīla Govinda Mahārāja: __________________ [?]


Śrīla Śrīdhara Mahārāja: I don’t remember.


Śrīla Govinda Mahārāja: ________________________________ [?]


Śrīla Śrīdhara Mahārāja: Not only once, but the highest stage, everywhere there is Guru, all Guru. The transformation will be towards that, the whole atmosphere, environment, is Guru, and I am the servant, roaming. To enter into Vaikuṇṭha, Goloka means this. On all sides Guru, all respectable, there is gradation of course, but Guru.


Devotee: ____________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: Denotation and connotation, denotation increases, connotation decreases. Connotation increases, denotation must decrease. Quality or quantity, quality improving, quantity decreasing. This is a general calculation.


Devotees: ___________________________________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: What is your practical knowledge? What is the question underlying this?


Dhīra Kṛṣṇa Mahārāja: Why I asked about this verse? Well because...


Śrīla Śrīdhara Mahārāja: Guru of different section, different type, this vartma-pradarśaka Guru, then dīkṣā Guru, sannyāsa Guru, śikṣā Guru, so many different classes of Guru. Any Vaiṣṇava whomever you meet.


ekam api akaram yas tu guru sisyenivedaye pratiban masrabda bamyo datar toyu orinio [?]

[this verse is also quoted at the end of the transcript dated 81.10.06.B]


   If only one letter Guru gives to the disciple that is infinite. But to know it fully, different sources are necessary to understand. Knowledge is infinite, and the highest position required is this, that I shall try to read the devotion towards Kṛṣṇa from everywhere. Everything will supply me some sort of inspiration towards the performance of my duty.


vana dekhi' bhrama haya – ei 'vṛndāvana', śaila dekhi' mane haya – ei 'govardhana'


   [“When Śrī Caitanya Mahāprabhu passed through the Jhārikhaṇḍa forest, He took it for granted that it was Vṛndāvana. When He passed over the hills, He took it for granted that they were Govardhana.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 17.55]


yāhāṅ nadī dekhe tāhāṅ mānaye — ‘kālindī’ [mahā-premāveśe nāce prabhu paḍe kāndi’]


   [“Similarly, whenever Śrī Caitanya Mahāprabhu saw a river, He immediately accepted it as the river Yamunā. Thus while in the forest He was filled with great ecstatic love, and He danced and fell down crying.”] [Caitanya-caritāmṛta, Madhya-līlā, 17.56]


   Wherever I shall cast my glance, it will remind me about my Lord. They will teach me. They will press me to engage myself in my duty, in my service. That is the duty of Guru. Wherever I shall cast my glance, wherever I am come in contact with, that will only give me excitement, “do your duty.” That is Guru. Guru who gives us impetus for the service of Kṛṣṇa, who helps me to look towards the centre, that is Guru, the work of Guru is this. Every atom in Vaikuṇṭha and Goloka, they will all help encourage me towards my duty, they’re all Guru. Guru will be very amply available when we can raise ourselves to a particular level.

   As if when we are in the lower stage everything is taking me out from the centre, out-carrying current. Whatever I shall see it will say, “Oh come and enjoy me.” An invitation of enjoyment here in the lower level.

   And inspiration of renunciation in a particular stage, the salvationists, everything what they find, “Oh this is nasty, this is not to keep company with so rejection, rejection, rejection.”

   And devotion, the positive side, everything will push me towards the centre, towards Kṛṣṇa. And those that will help me in that way they’re my Guru. Gu ru means which dispenses the darkness of enjoyment, as well as renunciation. The darkness, this is all dark, this is all cover, and who will help me from that, from various, so...


ācāryaṁ māṁ vijānīyān, [nāvamanyeta karhicit / na martya-buddhyāsūyeta, sarva-deva-mayo guruḥ]


   [“One should know the Ācārya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.”]

   [Śrīmad-Bhāgavatam, 11.17.27]


   Not to particularize in one point, so many śikṣā Guru, Guru paramparā, in the line of that descent of Guru, so they’re all our Guru.


   This Charu Swāmī, he told me one day he was challenged by someone in ISKCON, “That you are ignoring our Gurudeva. You are mixing with Śrīdhara Mahārāja and others.”

   And he told me he replied, “Devaṛṣi Nārada, do you think that he’s out of our Guru paramparā?”

   “No, no.” Bhāvānanda or someone questioned him.

   “Do you think that Devaṛṣi Nārada is out of paramparā, he’s not mentioned here?”

   “No, no, no. He must be in our Guru paramparā.”

   Then many coming in the Guru paramparā. Wherever we get something to help our spiritual life, he may be Guru.

   So this is a deplorable article, to eliminate Guru...





Śrīla Śrīdhara Mahārāja: ...and others are all ignored. And Swāmī Mahārāja will be dissatisfied with such articles. He does not want that his Guru and Param Guru they’ll be ignored, wilfully. That they cannot tolerate this. Swāmī Mahārāja won’t be able to tolerate this. This is not a natural, but some designing article. But let the thing take its own course. What we can do?


Dhīra Kṛṣṇa Mahārāja: In that song, Guru Paramparā, by Śrīla Bhaktisiddhānta Saraswatī Ṭhākura, he traces this current from Kavirāja Goswāmī to Narottama Dāsa Ṭhākura and he does not mention Lokanātha Goswāmī. So how to understand that?


Śrīla Śrīdhara Mahārāja: And many omitted. From Narottama he came to Viśvanātha Cakravartī. The middle Gurus were also there. But wherever it is vacant, clear, he has showed us that line. We’re indebted especially in these points. Wherever we get some benefit, we must have our recognition and gratitude for them, at least. We can’t tolerate this fact, the name of our Gurudeva is omitted. That may not, can’t please me, and it won’t please Swāmī Mahārāja also. This wilful suppression, this is not accidental, this is wilful suppression. Deplorable. He’s depriving himself, they will not be affected, but he himself is deceiving him. The cataract growing.

   Just as the Lord is not one, when we say about the king, that does not mean that the king is the only one, but with his paraphernalia. So God means with His paraphernalia, so Guru means also with paraphernalia, group, so many. Guru and Guru’s Guru, and Guru’s brothers, Guru’s sons, so many, I am indebted to so many, more or less, main and auxiliary, principal and auxiliary. That maybe Guru and Grace, our fortune to get, to see more Guru, everywhere there is Guru. Everywhere we shall try to understand something. We shall try to draw the hints of the auspicious presence of Godhead.


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]


   “Who can see Me everywhere and everything in Me.”


Yo māṁ paśyati sarvatra. In the medium of everything we shall try to see Him, and who will show me my Lord, he’s my Guru. Sarvaṁ ca mayi paśyati. Tasyāhaṁ na praṇaśyāmi, sa. His position is safe. To not to see Guru, that is a dangerous position. And to see everywhere Guru, all advising me to concentrate my energy towards the service of God, then we’ll be safe. Guru. Then of course the specific vision. Guru. Gradation is there, gradation. From where I can get the maximum help. Maximum help and from which medium?


Ācāryaṁ māṁ vijānīyān. [Śrīmad-Bhāgavatam, 11.17.27] & [Caitanya-caritāmṛta, Ādi-līlā, 1.46]

   “I am Ācārya. You see Me in him. From whatever point I shall draw you towards Me.”

   That is Guru, more or less, attracting.



   ...Mahārāja at his time, he has omitted even the predecessors. From whose book Swāmī Mahārāja learned, and gave his interpretation, that is based on Bhaktivinoda Ṭhākura, mainly. Mainly from Bhaktivinoda’s translation, he got the understanding about Bhagavad-gītā, and that is ignored. That is very deplorable. For his eagerness to omit the contemporaries, he had to omit the previous Ācāryas also, to whom Swāmī Mahārāja is indebted in direct connection. That is too much for us to tolerate.

_______________________________ [?]


   “My first year in England, my second year in England.” ___________________________________ [?]

   When Bon Mahārāja went to preach in the west, and he wrote two books, “My first year in England. My second year in England.” No trace of any name of his Guru, or Guru paramparā, Mahāprabhu, nothing of the kind.

   So our Guru Mahārāja told us, “This is untouchable, because where there is no mention of our Guru, I won’t touch it.” That was his point.


   So Swāmī Mahārāja won’t feel any encouragement to touch that.

   Who is Ācārya? Who knows to give due respect to his own Ācārya, he’s Ācārya.


acarya guru ke najinitang ________________________________________ [?]


   Not the person to be blamed, but his ignorance to be blamed. This is quoted from Yāmunācārya, Guru of Rāmānuja. When he’s going to refute the Śaṅkara school, their commentary, then he says in a figurative way, “That what shall I say, they can’t understand the true purpose of the Vedic line, but what shall I show these pitiable children. Let them have long life, where they may live long. They’re not to be blamed but their ignorance is to be blamed.” In this way his remark, in an airway, a joke style, he’s putting in this way.


etesam aganamay aparadha datay note iyush martan tosar iyosh martan [?]


   “Let them live long. They’re all children. What shall I say to them, to abuse them? But they do not know, their foolish. Their stupidity is only to be blamed and not them. Let them live long.” In a figurative way.


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


________________________________________________________________________________ [?]


Śrīpād Bhakti Vicār Yājāvara Mahārāja [?]:


na hy ekasmād guror jñānaṁ, su-sthiraṁ syāt su-puṣkalam

brahmaitad advitīyaṁ vai, gīyate bahudharṣibhiḥ


   [“Although the Absolute Truth is one without a second, the sages have described Him in many different ways. Therefore one may not be able to acquire very firm or complete knowledge from one spiritual master.”] [Śrīmad-Bhāgavatam, 11.9.31]


__________________________________________ [?]


Śrīla Śrīdhara Mahārāja: Not sufficient and neither firm, not strong.


Śrīpād B.V. Yājāvara Mahārāja [?]: ________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: ________________________________________ [?]

   He told about Rūpa and Sanātana, how they were. _____________________________________ [?]


Śrīpād B.V. Yājāvara Mahārāja [?]: __________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: ____________________________________________________________ [?]


   He told, Bāladeva Vidyābhūṣaṇa, about Rūpa and Sanātana, described that both Rūpa and Sanātana, they have shown to the world. ____________________________ [?] “If one has got a jewel in his hand, he can show by this way, and that way, in various ways he can show the jewel.” Rūpa and Sanātana has dealt Govinda-Nāma, the jewel by the name Govinda. Indira Lakṣmī Devī who is always serving Him, that high, high, substance principle, Rūpa and Sanātana they have given, shown to the world just as a jewel within their palm.” In this way. _______________________________________________ [?] That high, high, highest, principle has been dealt by those Gurus, śikṣā, Rūpa and Sanātana, in such a way.

   So our knowledge everywhere, not only in Paramātma, everything if we are to learn mainly we may learn from one place, but this is corroborated and verified from many sources, then it comes to be a proper knowledge of ones soul.

Viṣaya, saṁśaya, purva-pakṣa, mimaṁsā, siddhānta and saṁgatiḥ. [the thesis, the antithesis, cross-examination, synthesis, conclusion and verification from different sources]. By these six processes anything can be inquired and known. First viṣaya, what is the object of understanding? Then saṁśaya, if anything anti, any doubt about that, that must come forward and that must be cleared. To know anything this process is necessary. First the proposition, what is the thing to be known, then what is its anti group, any doubt, any suspicion about that, that must be taken in. Then purva-pakṣa, then it must be arranged in such a position, this I want, and this is the opposition, how to have a clear conception of the thing, in such stage. Then mimaṁsā, they come real understanding how it can be approached, in what subject, in all these details, is necessary stage. Then siddhānta, mimaṁsā, siddhānta, the fifth stage will be a conclusion. Then considering all these pros and cons we see that this is this, and not that. Then saṁgatiḥ, then verification, to verify from various sources, what conclusion I have come to, whether that is real, or not real. That is to be verified by precedence. Then it may come as the name of truth, in this world.

   So many sources are necessary to verify to, for reference, all these things. Any knowledge presupposes consultation with different sources. Though mainly we can get from one source, at the beginning not one, beginning many, then we concentrate to inquire it from a particular higher source.

   First it comes from hither thither, small quantity, sukṛti, ajñāta-sukṛti, then śraddhā, then sādhu-saṅga, we keep company. We seek, search for Kṛṣṇa, inquiry here, there, many places and they also help to certain extent. Then ultimately we go and where we find more possibility of learning we surrender there. And he has got his disciples also so many from previous time. Get some sort of help, he will recommend some books. “If you go through Bhagavad-gītā, go through Bhāgavatam, go through, by consultation according to his advice, then I am to read this book.” That is also to get so many Gurus through the books. Then again also in the books we may find reference, if I go to, recommended by my Guru, to read one book then in book also I shall find many references, many quotations from many places.

   So all of them have some contribution for me. And ultimately we are to understand that we are to enter into the land of Gurus. Everyone should be respected as Guru, that giving impetus to me to search Kṛṣṇa, to serve Kṛṣṇa. They’re all help to centre me, centre carry, they’re Guru. And this is most fortunate position that we may see everyone as Guru. No one servant and no one indifferent. That is our highest fortune to attain such environment. All Guru, here all servant, even father, mother, all servant. We want to draw from everyone in the world of exploitation. And renunciation everything eliminated, a deserted position, and then we enter into the land of eternal prospect. That is to learn to see that all Guru, all Guru. I am the servant, I am the servant. All Guru means all well wisher, all guardian. I shall invite help from everywhere. Their benediction, their grace will come from everywhere. All well wisher, all guardian, all guide me towards the highest attainment. So it is fortune, and there cannot be any objection to that.

   But still there is gradation, as if in the very existence of God, gradation, Vāsudeva, Viṣṇu, Nārāyaṇa, Dvārakesh, Mathuresh, Svayaṁ Bhagavān Kṛṣṇa. The gradation is always there according to our position, in our position.

   So we must not be afraid. Of course there is a time, when in the stage we are surrounded by the unfavourable environment and to get sādhu very rare. In that case to warn us that we may not mix with anyone and everyone. And also there are so many groups of sādhus, the māyāvādīs, the Buddha, the Śaṅkara, the nāga, all these things. So we may not run hither and thither only to find Guru, to get his advice. So to warn us from such unfavourable circumstances, to protect us, “don’t try to see everywhere Guru,” in a particular stage.

   When we have attained the, we have already got taste, what is real good, then of course we are taken to such a plane and everyone will be Guru and helping me to my destination. And this caution has got some value when there is possibility that I have come to a Vaiṣṇava Guru. But there are so many want to devour me, and I do not know how to examine who is who, should be Guru. This Buddha, māyāvādī, nastika, so many red rags means sādhu, Guru. At that stage, to help us to concentrate, we must give our respect to Guru. And at every sampradāya that strict, has been used in every sampradāya.

 “Only hear the word of your Guru, the advice of your Guru. Don’t try to mix hither and thither, and to run and to have advice, then so many are enemy of your Guru.” Who are not preaching the real truth, then warning is necessary in some stage, some stage. “Don’t go to see Guru everywhere, because in that plane so many men in the dress of sādhu are going on with their lower campaign.” This warning should come in that stage.

   And in that stage also, to keep up and to develop our attention and devotion towards our Guru, so many helps should come from my senior Godbrothers. They will make me understand the greatness of my Guru in different ways, so they’re also giving some help of Guru. In this way, many, one, many. In different departments this system is going on, and here also, but when we enter into the kingdom of service then of course everyone will help. Bhedābheda. sei ruti pravala habe parabhaum edeli feli [?]


   Those that have got inner attraction towards Vṛndāvana, “If we mix with so many sādhus in Vaikuṇṭha, and if my inner awakening in the service of Goloka dwindles, then I shall be hurled down to Vaikuṇṭha.” It is also there, the possibility. And of course in some soft-hearted stage, there is protection. Protection is necessary, but...


[pārtha naiveha nāmutra, vināśas tasya vidyate] na hi kalyāṇa-kṛt kaścid, durgatiṁ tāta gacchati


   [“O Arjuna, son of Kuntī, the unsuccessful yogī does not suffer ruination either in this life or the next. He is not deprived of the pleasures of the heavenly planetary systems in this universe, nor is he denied the chance to personally see the Supersoul in the divine realm. This is so, O dear one, because a person who performs virtuous actions never becomes ill-fated.”] [Bhagavad-gītā, 6.40]


   If at heart we are sincere then the environment cannot deceive us, because God’s inner help is there, cooperating with my sincerity. What I want from my inner most heart that cannot but come, because He knows everything. There may come some obstacles but by His help they should be eliminated in any way or other, and my inner most aspiration will be crowned with success.

Na hi kalyāṇa-kṛt kaścid, durgatiṁ tāta gacchati. “Rest assured that if you want real truth you will have that. I am there.”

   This assurance. One need not be afraid, but still in some position we shall be afraid of bad association, so in Bhakti-rasāmṛta-sindu [1.2.91] it is mentioned...


[śrīmad-bhāgavatārthānām āsvādo rasikaiḥ saha] sajātī-yāśye snigdhe sādhau saṅgaḥ svato vare


   [“One should taste the meaning of Śrīmad-Bhāgavatam in the association of pure devotees, and one should associate with the devotees who are more advanced than oneself and endowed with a similar type of affection for the Lord, those that are in our line, who have the same high spiritual aspirations as we do, and who hold a superior position. To associate with such saintly persons will help us the most to progress towards the ultimate goal.”] [Caitanya-caritāmṛta, Madhya-līlā, 22.131]


   Association of the sādhus in general is recommended, but especially what sort of sādhu we shall try to mix with earnestly. Who is in the same line of aspiration with me, and holding superior position to me. To associate with such sādhu, the common end and holding superior position to me, but in the common line of our camp. The association with that sort of sādhu will help us most in general. Sajātī-yāśye snigdhe sādhau saṅgaḥ svato vare. Who is superior to me but must be in the same line with me.

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


Devotee: _______________________________________________________ [?]


Devotee: Mahārāja, since Śrī Caitanya Mahāprabhu is the Svayaṁ Bhagavān Kṛṣṇa, He has sixty four qualities mentioned in the Bhakti-rasāmṛta-sindu, so does Śrī Caitanya Mahāprabhu also hold these sixty four qualities?


Śrīla Śrīdhara Mahārāja: That is coloured with a little colour otherwise, magnanimity. Even Śrī Caitanya Mahāprabhu may be said to possess more, because Rādhārāṇī is combined there. If we see Kṛṣṇa in Śrī Caitanya then those sixty four with some other complexion, colour, but if we consider Both one, then something added, twenty five. Śrī rādhikā ananta bhum potish padan [?]

   Everywhere many qualities, and twenty five principal qualifications with Rādhārāṇī, and that is combined with Mahāprabhu, with Kṛṣṇa. Then it will go more, a peculiar combination of Positive and Negative. Deho vedamba toto [?]

   They’re separate in Vṛndāvana līlā, the Positive, Negative, rasa-rāja mahābhāva. The greatest hunger to suck the rasa, the greatest entity to squeeze the rasa, to attract the rasa from the fountain of all high rasa. And when Kṛṣṇa influenced by that, He Himself drawing rasa from His own and distributing to others, if we can conceive that. Kṛṣṇa has taken the position of Rādhārāṇī, mood of Rādhārāṇī, and extracting rasa from Himself and it is showing outside, madly. He’s mad to give His own jewels inside to the people at large. And what sort of jewels inside? Which has got appreciation of Rādhārāṇī, that sort of high things, high juice is Himself emanating from Him and distributing here.

   “What I am, what is My inside, which highest, tasteful thing in Me you all see, what am I?”

   Unknown and unknowable, which cannot be known, He’s making Himself known with all His attempts.

   “You know who am I, what is in Me for you, what is in Me for you.”

   This highest truth, we cannot know Him without His sanction, without His consent, but now He Himself is taking the initiative.

   “Know Me, take Me, what I am, for which so many yogīs, ṛṣis, devotees, they’re trying their utmost with so much self imposed misery and privation. I am such and such. Of My own accord I want to make Myself known, to partake in the feast in Me. This is the most appreciable characteristic in Me. You take it.”

   It is almost impossible, almost impossible that the Infinite is vacating His house, vacating everything and throwing it out side making empty. Infinite, by some mad attempt He wants to distribute everything and to become ______ [?]


   Just as we are told some kings Hasavadan Raghu [?] one day in a year, they used to give everything, distributed everything to the subjects and began his life in poverty. Hasavadan [?] Every five years he used to come to Allahabad, Prayāga, confluence of Gaṅgā, Yamunā, and all the wealth, whatever, everything given to the poor and needy. And with only a cloth around him he entered again his throne, and then daily coming, coming, coming, and every five years he used to take ___________ [?]


   And Raghu, the grandfather of Rāmacandra, he also used to do so. Once in a year, everything, nothing should remain in the royal treasury, all this, again he will begin.

   In such a day, one brāhmaṇa boy came to him for Guru dakṣiṇā. In previous days brahmacārīs used to study in the house of his Guru, and after finishing, generally he was supposed to give some dakṣiṇā, and for dakṣiṇā where will they go? They will approach the king generally. “I have finished my study with my Gurudeva. My teacher’s name is such and such, and I asked him for Guru dakṣiṇā and he wanted this from me.”

   First, generally the Gurus say, “Whatever you can manage you can give. Know whatever you like to have from me I shall give.”

   In this way that gentleman, __________________________ [?] “Some hundreds of golden flowers, this champaka flower I want from you. You are disturbing me. What do you want? What do you want? I want this, can you give?”

   “Yes, let me try.” He went to Raghu, then, “I have to give Guru dakṣiṇā. I have come to beg from you, brāhmaṇa is a beggar, I have come to you to beg this. I am pledged to my Guru to give so many things. So many golden champaka flowers he demanded from me, and I already committed so I have come to you.”

   “Man, brahmacārī, you have come today, tomorrow I shall have to give it to him, so you have come today then I have nothing. I have given everything from my treasury. All right, let me try.”

   Though this kṣatriya, they can if they’re entitled to get money, or anything, any wealth from anyone by force, then Raghu ordered his charioteer, “I have nothing but tomorrow morning I shall have to go loot the treasury of Kuvera and to satisfy the brāhmaṇa’s dakṣiṇā.” So Raghu ordered, “Keep my chariot ready with all the weapons, keep it ready. Early morning I shall start to Kuvera, and to take by force so many things from his treasury and to pay off the brāhmaṇa boy.”

   Then Kuvera could...





Śrīla Śrīdhara Mahārāja: ...so many things to Raghu. “You need not go to him to take by force. I’m giving presentation to you all these things in this way.”

   Empty. Hare Kṛṣṇa. Hare Kṛṣṇa. ___________________________________________________ [?]


   Speaking something about Lalitā Prasāda’s good preacher. He has published that. How far it is true we don’t know. Hare Kṛṣṇa. The eye, upanāyana, ontological eye, not this eye of flesh and blood, but the ontological eye should be opened, beyond the plane of exploitation and renunciation and calculative devotion and spontaneous devotion, towards one representing the whole.


   Search after beauty, sweetness. Sweetness is more comprehensive than beauty. Beauty is relating to the eye, and sweetness both eye and ear and taste. More comprehensive its meaning, sweet. Eye beauty, ear beauty, touch beauty, that also may be said.


   Wordsworth has written about a girl, Lucy Gray, or something. She lived in a village just situated on the banks of a river. And Wordsworth has written that, “The noise, the sound of the current of the river contributed in her growth of beautiful body.”

   And many gentlemen have tried to interpret how it is possible. “The sweet sound contributed for her beautiful figure.” But one Bengali scholar he was master of about twenty to thirty languages, Harinatha De, big scholar in Bengal. He gave the interpretation and that very much impressed me. He wrote that, “Ear beauty was transformed into eye beauty. Ear beauty was converted into eye beauty. That the sweet jingling sound of the current of the river flow, that helped her to have a beautiful figure. Ear beauty was transformed into eye beauty.”


   And there is some usage in ancient Italy, he told, if any lady or girl commits any offence for which capitol punishment is to be given, they will be ordered to die in the water. So kill them by dying in the water. This tale reminded that. Those that die, suffocated within the water, in the next birth they have a very good, beautiful figure.


   I heard from one of my professors, a professor and philosopher, Sanskrit professor, but he was very much into philosophy. He told me that, “Once I was in very much strong health, with my followers, friends, I was swimming in the Ganges. And anyhow I was tired and going to die in the water, can’t get back, the current was strong. Other friends tried to save me, but I told them, ‘you don’t try. If you could, with some hint, then I could rescue you, but you have no power to do so, so let me off, die peacefully here.’”


Devotee: _________________________________________ [?]


Śrīla Śrīdhara Mahārāja: __________________________[?] Then he told about his experience.


[06:50 - 07:50 - Bengali [?] conversation]


   Then that gentleman told, “I was drowning.” The Dying Swan, there is a poetry of Tennyson - that to die by drowning is a very happy death. And that professor told of his own experience. “I’m drowned, suffocated, a beautiful vision came in my front. I could see. And I could trace, as if, what is contained in my brain, that is being exhibited there in my front. And such sweet sound in the ear, and beautiful scenery, and I thought it just as my brain reflected, what is in my brain. And with that vision, and that sweet sound in the ear, I was enchanted and went there. Suddenly I found that friends were entering my body, by the force of the current they have cast in some high sandy place, and they could see and they’re taking me. But it was a happy experience.” That gentleman told. No pain of death.


   And at the same time, whether he or from some other source, I can’t remember, that the Italians promised the girl with a drowning death, so that the next life, out of that experience they may have a beautiful figure.


   Gaura Hari bol. Gaura Hari bol. So today also you want to be in some place?


Dhīra Kṛṣṇa Mahārāja: No. Not today.


Śrīla Śrīdhara Mahārāja: Tomorrow you are to visit your Gurudeva’s place, Māyāpur. Eh?


Dhīra Kṛṣṇa Mahārāja: Well, after Kṛṣṇa Sharan’s dream, I’m just satisfied to be here. I don’t feel a necessity to go anywhere.


Śrīla Śrīdhara Mahārāja: But some of you go to show some honour?


Dhīra Kṛṣṇa Mahārāja: Yes.


Śrīla Śrīdhara Mahārāja: Your Gurudeva also visited here, and before, after, first when he came from his preaching tour he put up three weeks in that blue house. At that time that place was not purchased, no place, no plan. I gave the plan to Acyutānanda that, that is the place where you should construct your Maṭha, between Dāmodara Mahārāja and Goswāmī Mahārāja. A vast land is there, little higher, and you should purchase land there, it will have sufficient time to for extension. And it was done. But ______ [?] first came from me here. First in that blue house, and last time he came for two hours he took rest in that room where Nimāi - and told that, “A beautiful room.”

   I thought, that after visiting _________________ [?] and all these things of high lineage he says that, “This room is beautiful.” That came in my mind at that time. And this roof was half done, he saw. Those buildings and a portion of the roof was finished, and the other part, this side, the two thirds was unfinished. Then perhaps in his last time, I advised, that is not finished, you please finish that Nat Mandira Mahārāja. We requested, the last request.

   Many times he came and lived here. And the first time he came and lived here, Madhan’s mother also was there. And I appointed a cook for them, Acyutānanda and Rāmānuja, your Guru Mahārāja, Madhan’s mother, and one or two brahmacārīs from this Maṭha lived there, and a separate cook engaged to prepare, and bhoga ______ [?] all was there. So I close.


Devotees: Jaya OViṣṇu-Pāda...



Śrīla Śrīdhara Mahārāja: ...and he wanted to take me there. I told that it may not be possible to live there all the time, but sometimes I must go and live with you. That was my expression. So it is not surprising that he has told that I shall stay with Śrīdhara Mahārāja.


   Our duty here only. None of us not necessarily we went there in the samādhi of Prabhupāda. We did not go. In our own place. That he’s not located, though some utility still, the more presence is in the sincere attempt of service.


   Just as Mahāprabhu’s Viṣṇu Prīya installed Mūrti is there, but we do not go there. Those Govinda, Gopīnātha, Madana Mohana, in Vṛndāvana, Rūpa Goswāmī, Sanātana Goswāmī, Jīva Goswāmī, established, but we do not necessarily go there. Because the service mixed with some offence is being done. That is our vision, so we don’t partake. Hare Kṛṣṇa.


   And our Guru Mahārāja when his Gaurakiśora Bābājī’ssamādhi mandira was in Kuliyā, in town, but there arose a difference within the servitors. Those that had got command over the land, they did not accept Prabhupāda’s preaching principle. So Prabhupāda left the place, with this remark that, “Bābājī Mahārāja has gone away from this place.” That was his remark, that, “Bābājī Mahārāja is no longer staying in this temple of his samādhi. He has already gone away.”


   But these feelings must be sincere, otherwise have got difficulty. Everywhere sincerity, purity of the purpose is concerned. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.


vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca

patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ


   [I offer my respectful obeisances unto all the Vaiṣṇava devotees of the Lord. They are just like desire trees who can fulfil the desires of everyone, and they are full of compassion for the fallen conditioned souls.]


   Today is the day of disappearance of Swāmī Mahārāja. We may try to talk about him, according to our capacity. I saw him first in nineteen thirty in Allahabad. At that time he was an agent of Kārtti Bose Medical Company, _________ [?] Road, Allahabad. And that arrangement for Bhāgavata reading at night, I was white clad at that time, and one Bhāratī Mahārāja was very popular in explanation of Bhāgavatam. I took him there with a few other brahmacārīs for saṅkīrtana, and then Bhāgavata explanation, then again saṅkīrtana. And the arrangement was made for us to take prasādam there at night.


   Swāmī Mahārāja’s father, his previous life as Hari Charan De, his father Gaura Mohan, old man, he was also there. In the beginning, as he was in the line of the Goswāmīns dīkṣā, ______________ [?] he did not relish in the beginning, but after hearing the Bhāgavata-pāṭ and kīrtana he was very much satisfied, we saw. And approached to mix with us affectionately, old man, affectionately and sincerely, with a smile, laughing. We took prasādam and went away. That was practical first connection with Gauḍīya Maṭha, of Swāmī Mahārāja.


   I heard, later on, that he with one of his friends, Naren Boli [?], went to see our Guru Mahārāja, Bhaktisiddhānta Saraswatī, while he was in _____________ [?] hired house. And after a talk with him, after attending the discourse of our Guru Mahārāja, Bhaktisiddhānta Saraswatī, he told that, “This thought came in my mind, that after so long a time, the teachings of Mahāprabhu have come to a proper place. The Goswāmīns they failed to represent Him. And now it has come in the hand of a proper person who will represent the teachings of Mahāprabhu in a fine and perfect way to the world. It was with this conception I came.” Just after the second connection in Allahabad.


   Then perhaps nineteen thirty three when the foundation stone of the present ________ [?] Gauḍīya Maṭha was laid, at that time he took Hari-Nāma dīkṣā. I do not remember exactly. Then I met him in Bombay. I was in the Maṭha there. And he, leaving his service as an agent, he started independently his own business, and Bombay he selected as his field, and his family was living there. At that time also, now and then, he used to come to the Maṭha. And when Prabhupāda went there, very often he used to visit the Maṭha.

   And at that time Bon Mahārāja returned with two western followers. He was present, and his remark that, “Here the Europe defeated by Asia.”

   And also he said that, “There, Bhaktisiddhānta Saraswatī Ṭhākura in his discourse told that all of you must be prepared for western propaganda.” Prabhupāda did for the preaching campaign in the western countries. And asked him also particularly, “You also be ready. You will have to go for propaganda in the west.”


   Then, after that, maybe thirty four, five, something like that, then long time I had no connection with him. I was in the Madras side perhaps, or __________ [?] preaching in Bengal in general way. Then after Guru Mahārāja departed and we were engaged in our internal position of - engaged in important position of how we can go together. And there was mainly two parties.

   Prabhupāda, just before his departure he told, “Form a Governing Body of ten or twelve, but Kuñja Bābu will manage as long as he lives.”

   Because Kuñja Bābu he’s generally considered to be the co-founder of the Mission. The ontological side represented by Prabhupāda, and this esoteric side, to get Maṭha and men, the monetary side and the external side, he was managing. In this way. So Prabhupāda had some grateful attitude towards Kuñja Bābu.

   In spite of his affinity towards his family, which we could not - we who had left everything of our previous life’s connection, it would be difficult for us to tolerate that a man who has kept his family connection doing the service, educating his brother and son in a family way, how he will be respected as the head of the management department? Little difficulty we felt for that.

   But Prabhupāda, Guru Mahārāja, all along he was supporting Kuñja Bābu. “The Mission belongs to him.” That was, when any complaint against Kuñja Bābu used to come, a little intense way, Prabhupāda said, “All may go. Only Kuñja Bābu should remain. Then everything will be all right.”

   We heard these remarks, though we were not very satisfied to hear that. Some far reached me we could understand but it was not very pleasant that a gṛhastha he will manage the sannyāsīns. That seemed to be redundant. The last words also, “Form a Governing Body, but Kuñja Bābu will manage as long as he lives.” That was his last words.

   And before that he registered a document. Three. At that time the Mission did not develop so much. So Kuñja Bābu, Paramānanda Prabhu, and Vāsudeva Prabhu, these three trustees. And Prabhupāda taking sannyāsa he registered everything to this Trust Board. That was there. And the Governing Body, the management above the principle and purity of purpose, some division began to grow. One, ontological side, another the management side. In this way. And the senior sannyāsīns they also wanted independence. And we wanted that there must - division means there must be an Ācārya. In this way it began to grow. Anyhow, the necessity of an Ācārya that was accepted, and all, the whole Governing Body, including Kuñja Bābu accepted that principle, an Ācārya was required. But a few of the senior sannyāsīns, including Bon Mahārāja, Bhāratī Mahārāja, Nemi Mahārāja, them three, Kuñja Bābu and Paramānanda, five members of Governing Body. And the other side, eight members of Governing Body. There the difference grew.

   Then Kuñja Bābu he hired a house in south Calcutta and with his party he moved there. And we were told that many ornaments of the Deities, documents, all that were in his custody he removed them there. Perhaps some apprehension he may have had that they may be forcibly taken by the majority party. Anyhow he privately removed all the properties, ornaments, and important documents, and this was the mood we were told. We were not much concerned with the management. And he, to get the profit of that rule, that registered deed by Prabhupāda previously, he took it to get the profits. He took the line of the will, because minority. And the majority opposed was this side, here, there. And minority five members with that will, previously, another party. And few joined then, mainly about, more than three fourths with us and less than one fourth was with Kuñja Bābu when litigation began, in different ways. That was the first division.


   Swāmī Mahārāja perhaps at that time he was in Bombay, and from there in the meantime he went to Calcutta. Then after two years perhaps. Prabhupāda, first of January, thirty seven. And about thirty nine, then again division began in our camp. Some private letters of Vāsudeva Prabhu carrying suspicion to his character very clearly, anyhow that came to light. And some of us could not tolerate that the Ācārya will have such a black spot. We were taking money and especially men to one who will have such suspicious character, black spot, we could not tolerate that. So, many took active part to correct that, to oust him, and to place another Ācārya.

   But my position was quite different. I had got much friendship with Vāsudeva Prabhu. He also liked me much. I could not do anything against him. Simply, I was disappointed, dejected, and thought that according to my conscience I wanted to do something, purging some esoteric side with the ontological side, that principle. Making it principle we wanted to start. But God’s will is otherwise, Kṛṣṇa’s will is otherwise. When there is also such disappointment, so I should not live in the Mission, I’ll go out and go on with my own life. It is not Kṛṣṇa’s will. So I was passive but others were active to oust him. So again the quarrel began in this camp.

   And so far that the party headed by Keśava Mahārāja was in the management of Māyāpur Maṭha, mainly. He was the manager there. Kuñja Bābu, general management of all the Maṭhas and the Māyāpur Maṭha with property, small zamīndāri etc, that was managed by Keśava Mahārāja, successfully. And they began to oust.

   But among the supporters of Vāsudeva Prabhu was one scholar, that Nisikanta Sanyal. He was a man of unquestionable character and scholarship. In all respects he had got prestige. He stood for Vāsudeva Prabhu. So long tension, but they all had to come out, one by one.

   I patiently tolerated everything, whatever it was that came on me, I could not leave the Maṭha, but did not take any opposition side, all passive. Only in a repenting mood. What is this? What for we came? And what is the present position? Suffering from disappointment. But as long as I could live there I was able to tolerate their cruelty I remained there.

   Professor Sanyal had some special respect for me, “That he’s sincere, intelligent, and not a seeker of any power or position. But he’s really disappointed by something.” Then Sanyal died.

   I left the Maṭha and went for preaching purpose. And Śrīpāda [Bhakti Vicār] Yājāvara Mahārāja, and Mādhava Mahārāja - Hayagrīva Brahmacārī at that time, they followed me. I first went to _________ [?] and then __________ [?] Maṭha was established, independently. But I was not to remain in the Maṭha. I went first for a few months straight to Vṛndāvana. And from there, after observance of this Kārtika, I, without any information to any of the friends, secretly I managed to come and hire a house. I met my brother who was in ___________ [?] in the service. I was penniless. What to do? In Vṛndāvana the mādhukarī system is there, but in Navadwīpa no mādhukarī system. And all gṛhastha they eat meat and flesh, so mādhukarī is not possible. I saw him and requested him, at the present, some money you may give to me. And with this arrangement I came and rented a house for two rupees per month. I came here privately. Then anyhow my friends they tried their utmost and found out me, and they began to come and go, in this way. Then Śakhī Bābu, one of my gṛhastha Godbrothers, he was very much affectionate to me. He purchased this land and I came and set up.


   When I settled here and I went to Calcutta I found Swāmī Mahārāja again there. That was in Sitakanta Banerjee Lane, there two rooms, and four rooms were hired. And generally I used to live here, and now and then I visited Calcutta. And there was one office, and a few that came to live with me in the meantime, not very important brahmacārīns, they used to live there and to collect some funds, in this way. And when I went there I lived. More intimacy grew between Swāmī Mahārāja and myself, at that time that Abhay Charaṇ.

   In the meantime Madan’s mother came to me for initiation. I sent her back to Goswāmī Mahārāja. He had a centre there, nearby the house of Madan’s mother _________ [?] Anyhow, the Prapanna-jīvanāmṛtam was published at that time. I was living next door. I did our office work there. And intimate connection I had with him at that time. The Bhagavad-gītā translation began. The Back to Godhead first published there. And many discussions as well. I found that business is not very favourite to him. Anyhow but his heart is in the preaching line, Mahāprabhus, and very enthusiastic for preaching the doctrine of Mahāprabhu. Anywhere he finds any opportunity, publish one copy of that journal. In this way. And inevitably of course he had to do something for the business. In this way for a long time I lived with him. Then we had to leave that house and the connection was cut off. And I was getting some sort of information. He used to come here also at times.

   Then also I heard that his youngest sister, that Mādhana’s mother, she told me that, “I advised my elder brother that you tried your best but you are wholly unsuccessful in your business life. Your children are grown up. You leave them to their fate and take sannyāsa, and go to your proper field.” And ultimately he did.

   Before that he wrote a postcard to me. Perhaps that postcard may be with me, but I asked them to find out but failed, from Allahabad...





Śrīla Śrīdhara Mahārāja: ...I have got my - I’m very happy to hear the song of the birds, and beasts. I feel peace much more and pure in the company of the birds and beasts than the human society.” That was his purport of his writing.


   Then I heard that he went to Vṛndāvana, then came to me for asking for sannyāsa. But I told, considering his family condition, that try for some time for the life of renunciation; then you should take sannyāsa. But that did not satisfy him. Then he went to Vṛndāvana and tried to find a place for him for special study. And in Jīva Goswāmī’s place, that Rādhā-Dāmodara, a big compound, there he, with the permission, constructed a room and began his study of Bhāgavatam, the translation, all these things, and took sannyāsa from Keśava Mahārāja. In this way. And already he was familiar with so many business men, of Delhi, etc, anyhow he managed to live there alone, and also could collect funds for the publication of Gītā and Bhāgavatam, all these things, alone, single handed he did that.


   Then we suddenly heard that he had made arrangement with some capitalist and going to the west for preaching. And perhaps came here and saw me once. “That I’m going. I have already asked for the books to be sent to some port on the western India.” And he will leave also via Calcutta, Madras, perhaps from Calcutta, he took the ship going to America. And then you know from him that he halted for a day or two in Śrī Laṅkā, and then going on the western coast took delivery of the books and started.


   And it is written in his letters that he took great risk and inspiration. And dainyam, ātma-nivedan, to draw the higher authority to our level, the property is only to improve this dainyam, ātma-nivedan, goptṛtve, śaraṇāgati. Wonderfully I found that in his letters, how he emptied himself, and fervently praying to Kṛṣṇa to help him for this wonderful campaign. And how empty handed he landed there, and gradually he preached glorious successful life in the propagation of the love divine of Mahāprabhu, Kṛṣṇa prema, throughout the world. That is a wonderful tale, more supernatural than humanly.

   Then also several times he visited me. I was told that he left in [nineteen] sixty five. And I don’t remember what year he first came with Acyutānanda, and perhaps seventy eight or so.


Dhīra Kṛṣṇa Mahārāja: Sixty eight.


Śrīla Śrīdhara Mahārāja: Sixty eight, perhaps, or so, first. And then many a time he visited this Maṭha. And Acyutānanda lived with me nine months. I sent him to Calcutta, requesting Mādhava Mahārāja to give accommodation. And then there he met many gentlemen and started this present Caitanya-candrodaya Matha.

   I went there several times, from the beginning of the Maṭha. And after his departure also I visited once or twice. My lecture was, “I used to come here with happy heart. Today I have come with a heavy heart.” Then, I was always considered to be a friend of that institution. Gradually difference came, because I could not give up my independent consideration about Mahāprabhu’s instructions, preachings. I have got my own mind. Gradually this difference grew.

   At present they also tried to get help from me. And I also did not like that I should interfere with them. But dissatisfied members who came to me, according to my own religious conscience I used to advise them. First in the line of wait and see. Then the next stage I advised them, all the aggrieved parties meet together and ask them about your grievance, to modify, to be liberal. They also came several times. I recommended don’t do so harshly, but mildly compromisingly, affectionately. Otherwise the people at large will lose faith in you. You say the appointed Ācārya and member so easily punished, then that will give a loss of faith in you in general. They accepted, partially. But then they thought that what Swāmī Mahārāja advised them, to come to decision and the committee is absolute. I could not accept that. When they came and told that I should support the decision of the committee, I told plainly that I’m not under your committee.

   “No, no, no. We don’t think like that.”

   Then I told that really, I’m not one with your committee, and not even am I wholly one with Swāmī Mahārāja. I have got my special consideration and conception about that. They wanted to know how. I told that my object is to go, though it is very difficult and vague, still I have got my aim towards mādhurya-rasa. As our Guru Mahārāja also gave me that hint, and in my writings also during his presence, or in Rāya Rāmānanda, and the Guru paramparā, and the mantra which he gets from the Guru, they’re leading towards mādhurya-rasa, it is clear. But at the same time it is not very cheap. It is very, very high. But still that is the aim. I have written it clearly in my own Sanskrit poetry devoted to Bhaktivinoda Ṭhākura. And that was very much appreciated by Guru Mahārāja. All my articles led to that - that the very acme of our attainment is Rādhā-dāsya, the differentiation of the rasas of the service of Kṛṣṇa. That is leading to that.


   And Swāmī Mahārāja what he gave you all, that is general devotion, not so much about the above realisation. In this way everything, difference grew. And I asked those who came to me, then you consult together and form a party and go on in your own way. Charu Swāmī and others used to come. They tolerated that so much, in theory. But when practically it was done they formed another party who were not satisfied with the present ISKCON government. Independently to reach your goal, and I may help you with my understanding, my experience, I may help. I can’t tolerate much very big concern. I’m constitutionally unfit to mix myself with big affairs. So I may stand aloof, but you may combine and go on with your work as you can conceive, and with my experience I shall try to help you. In this way it has come to this present position.


   Our friend, this Goswāmī Mahārāja, who had some appreciation of my talk about Mahāprabhu and these spiritual things. Charu Mahārāja went with some news to the west concerning me, but when he returned he told that Dhīra Kṛṣṇa Mahārāja he has already begun. He has collected some tapes of the ISKCON during Swāmī Mahārāja’s appearance, collected and brought here. And so many gentlemen used to come to me and they asked so many questions and I used to answer them as I know. And they were taped and these things were pushed there somewhat independently by our Dhīra Kṛṣṇa Prabhu. I heard, I got the information from Charu Swāmī. And perhaps he, and Bhāvānanda Mahārāja, and another gentleman, went to deal with Haṁsadūta Mahārāja, to bring him in the peaceful connection with ISKCON. At that time __________ [?] told this.


   And a little before, that Pradyumna Prabhu, he came to me with eighteen points of difference with the ISKCON. And I sent it to Tamāla Kṛṣṇa Mahārāja. But he told that he’s very busy in his present propaganda. When he will come to Navadwīpa, during Gaura Pūrṇimā Utsav, the birthday of Mahāprabhu, he will meet me. But he came and went away, did not care to meet me.


   Then those who were dejected, they were indifferent to ISKCON and went away. At that time also many came, and I asked them, wait and see, and you combine yourself and put a petition to the body. And if they do not care in any way then you can form a committee of your own. And according to your conscience you go on with the instructions you could understand from your Guru Mahārāja. You should not leave the mission altogether and go back to your private life, but remain in your spiritual life and try to continue with this propaganda, and of same conception. You persons of same, similar conception, you meet together and form a party and go on with it. That was my ______________ [?] Hare Kṛṣṇa. Gaura Hari bol. Hare Kṛṣṇa.


   Once, while in America, Swāmī Mahārāja was very much ill, sick, and apprehending that he’ll have to go away. He wrote a letter to me, “That I feel that I won’t live long. What do you want? Should I go back to India and die there? Or here I shall live and go on with my work up till my death?”

   I of course, he told me, though unpleasant, I consider by the success of your activity there, that that land has been attached to you by Guru Mahārāja for your field of action. And Mahāprabhu told that prabhu-datta-deśa rūpa sanātana. To Rūpa, Sanātana, He has particularly given the field of Vṛndāvana. So I think you are given that land for your propaganda, and you go on living there up to your last breath. At the same time, my request, after your departure your samādhi will be in India. This arrangement should be like that, you’ll be brought here and some samādhi.

   Anyhow, that unpleasant circumstance passed away, by the divine will of God hopefully. And he got sufficient time to preach there more. And at last he came here. He left this globe in Vṛndāvana, little higher place. Hare Kṛṣṇa. And this ________ [?] departure circumstance also was very happy. I heard from Kṛṣṇadāsa Bābājī and Charu Swāmī who told that he attended his last bed, he was taking the Name.


   He absolved himself from any offence what he thought he might have committed against the Godbrothers, for his remarks against many. “For the necessity of the preaching activity I might have abused my Godbrothers. I beg forgiveness for that.”


   This dainyam, humility. And while taking the Name of Kṛṣṇa, I heard from Charu Swāmī, that he was taking silently the Name of Kṛṣṇa, lying on his back. Then the very last moment, “Hare Hare Kṛṣṇa.” In this way two hands went up, then the hands fell, finished, departed, happy departure.

   Hare Kṛṣṇa. Gaura Hari bol.


vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca

patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ


   [I offer my respectful obeisances unto all the Vaiṣṇava devotees of the Lord. They are just like desire trees who can fulfil the desires of everyone, and they are full of compassion for the fallen conditioned souls.]


   And he requested, the last time when he came here in this Maṭha, two hours at noon he took rest in that room, on the roof. After coming he told me, “A very good room.” But I thought at that time, one who has got the experience of so many big high buildings of New York, London, etc, and this small room he’s relishing so much. It is wonderful. That came to my mind. What is this? That is from another standard, standpoint.

   And at that time the two thirds of the roof of this Nat Mandir was not finished. He saw it, so he asked, the last time, “That if that is not finished - Nat Mandir of Śrīdhara Mahārāja, you try to finish it. And also, try to have constructed Nat Mandir in Yoga-pīṭha, Mahāprabhu’s temple __________ [?] lecture hall there.

   And a Trust - old, holy places, for restoration he created a Trust Fund, I was told.


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


   He had extraordinary appreciation for Guru Mahārāja, Bhaktisiddhānta Saraswatī, for his tendency and endeavour to preach the teachings of Mahāprabhu to the present civilised section. First, when they met, he noted that and he expressed, “That after so long a time the responsibility of the preaching of the doctrine of Mahāprabhu has come to a proper place.”

   And at the last position, in the last life also, he showed the same thing, he carried out that at the latter part of his work, he began. Bhaktivinoda Ṭhākura conceived, Bhaktisiddhānta Saraswatī Ṭhākura began, and he has done with a great success - Swāmī Mahārāja. The propaganda, the preaching of the doctrine of Mahāprabhu in the civilised western world.

   And as a result of that you have come. So much so that I was conceived to be sent to the west, but I could not. But overflowing flow of the propaganda of Swāmī Mahārāja has brought you all here to me. He was so intensely and sincerely he took up to finish the latter part, after part of the preaching community of his Guru Mahārāja. Overflowed, and he came. And I’m also given a chance. He was lent first, and in the last stage also he’s being utilised in an inundation, charming.


   And Guru Mahārāja once told, when this Bhakti Vijaya Bhavan was built by the management of Kuñja Bābu, [Bhakti Vilās] Tīrtha Mahārāja later on, and near the gate of the Maṭha.

   In some Vyāsa-pūjā address Prabhupāda remarked, “That my Śrī Vigraha, my favourite incarnate, he has given me a position on the gate of the Maṭha. What is this?”

   He began his life inside. Maybe this old building was near Rādhā-kuṇḍa. This Govardhana considered - the elevated land of Caitanya Maṭha as Govardhana. And with little tank named Rādhā-kuṇḍa. And building his own simple two storied building he used to stay there in his bhajan life.

   “That I’m sitting near Rādhā-kuṇḍa, Govardhana. ______________________________ [?]

   But his new building was constructed just near the gate of Caitanya Maṭha.

   With a little touch of deploration he told, “What is this? Why am I placed near the gate? It is the custom of the Rāmānuja sampradāya. That Garuḍa stambha, just far away, and outside the gate the Garuḍa stambha is built and there from far off they see, have a look at their master. But Mahāprabhu has demolished all these things. He has given the servitors their place, shown from Bhāgavatam, that that is on the lap, on the shoulder, on the breast, on the head. Kṛṣṇa as being the supreme entity is so gracious that He has accepted His servitors on His lap, on His breast, on His head, on His shoulder. So thick is the affectionate connection. And then how I am posted near the gate like Rāmānuja sampradāya?” He deplored.


   In this sort of theism as given by Mahāprabhu that gives the place of the servitors very near, very closer, the closest to the entity of love. The servant may be so much affectionate, so much old, so much favourite, sometimes, He Himself wants to serve His servants so, and in permanent thing.

   Jesus showed, before his crucifixion, he washed the feet of his followers. “That the emblem, that I take out all the filth, dirt, that may be supposed to exist in your lowest part. I cleanse you wholesale, of all the nasty dirts included in you.”

   And Guru, “I’m preparing you to be accepted by my Lord. I’m cleansing you to the utmost. I think it is my duty to clean up the disciple from all his conceptions of meanest dirts, meanest things of him. To purify, to be acceptable by my Lord.” The duty of Guru is the duty of a servant. Our Guru Mahārāja, whenever he was shown any honour -dāso smi - that was his reply every time, dāso smi. “I am your servant.” That was his, voice came always, that was the fashion. Whenever anyone is lying prostrated before him, dāso smi. “I want to purify you to be acceptable to my Lord. That is my duty.” He says.

   And the purification is extreme, not only ending there, but purification of such a degree that it can climb up to the realm of affection, so intense, that one can climb the - in sākhya-rasa, on the shoulder, and the lap. Sukadeva Goswāmī,


nandaḥ kim akarod brahman, śreya evaṁ mahodayam

yaśodā ca mahā-bhāgā, papau yasyāḥ stanaṁ hariḥ


   [“Having heard of the great fortune of mother Yaśodā, Parīkṣit Mahārāja inquired from Śukadeva Gosvāmī: O learned brāhmaṇa, mother Yaśodā’s breast milk was sucked by the Supreme Personality of Godhead. What past auspicious activities did she and Nanda Mahārāja perform to achieve such perfection in ecstatic love?”] [Śrīmad-Bhāgavatam, 10.8.46]


   “What sort of peculiar wonderful sādhana is there, by which that Parabrahman, the highest entity, can be attained in such a most intimate position, intimately we can have? We can play with Him. We can climb on His shoulder. Many things. And Yaśodā can whip, Nanda’s shoes also He can bear on His head. So close connection theism.”


martyo yadā tyakta-samasta-karmā, niveditātmā vicikīrṣito me

tadāmṛtatvaṁ pratipadyamāno, mayātma-bhūyāya ca kalpate vai


   [“One who is subjected to birth and death attains immortality when he gives up all material activities, dedicates his life to the execution of My order, and acts according to My directions. In this way, he becomes fit to enjoy the spiritual bliss derived from exchanging loving mellows with Me.”]

   [Śrīmad-Bhāgavatam, 11.29.34]


   “He enters into Me. And what does it mean properly? Me means that I am Brahman and he enters and disappears? It is not that. Me means My family. I have got My eternal family. And he’s accepted to give service there, and so impossibly intimate service.”


   So connect with that sort of highest prospect of our life through so many, that is not a very easy thing. And to accept that sort of expedition, to begin and to continue and to attain success of that, it is not a very easy thing. It is the highest fortune one can expect to have, hope to have.


   So today is the day of departure of Swāmī Mahārāja. We show our highest honour to him, who has fulfilled the high, internal desire of our Guru Mahārāja, common good, Guru Mahārāja, Bhaktisiddhānta Saraswatī, Bhaktivinoda Ṭhākura, Mahāprabhu. And given both Mahāprabhu līlā, Guru līlā, and Kṛṣṇa līlā in Vṛndāvana, Navadwīpa līlā. Gaura Hari bol. Nitāi. Nitāi Gaura Hari bol.

   Ke? Who is there?


Dhīra Kṛṣṇa Mahārāja: That’s Kṛṣṇa Kiṅkarā.


Śrīla Śrīdhara Mahārāja: Then has that Cidānanda Prabhu come?


Dhīra Kṛṣṇa Mahārāja: Cidānanda, he’s physically weak. But Parthamitra Prabhu, he will go.


Śrīla Śrīdhara Mahārāja: When?


Dhīra Kṛṣṇa Mahārāja: Soon.


Śrīla Śrīdhara Mahārāja: All right. Has he taken something, here, prasādam?


Dhīra Kṛṣṇa Mahārāja: We’re going to fast, until noontime.


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Gaura Hari. ____________________________ [?]


Dhīra Kṛṣṇa Mahārāja: Mahārāja, once you gave this example, that the śiṣya is like a lotus, and the Guru is like water, and Kṛṣṇa is like the sun. Where is that example from?


Śrīla Śrīdhara Mahārāja: I do not know the origin. I heard it from one of my Godbrothers, [Bhakti Gaurava] Vaikanash Mahārāja. He was a scholar ____________ [?] I heard from him, it’s so beautiful, but I forgot. _____________________________________________________________________________ [?]

Perhaps not in Gauḍīya Vaiṣṇava literature, it may come from Rāmānuja section, or any other section _________ [?] I’ve not seen in any book, but I heard from Vaikanash Mahārāja’s lips.





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


Bhakti Sudhīra Goswāmī: Also, once you quoted Raghunātha Dāsa Goswāmī, about his feelings of separation, and how he was seeing Rādhā-kuṇḍa and Govardhana.


Śrīla Śrīdhara Mahārāja: Yes. Very painful, most severe. It is almost a parallel thought. The sun is burning. So the Govardhana, Rādhā-kuṇḍa, the mediators, one who taught me the transcendental greatness of these signs that have got very intimate connection with my Lord, they’re withdrawn. The medium is withdrawn, next, nearest medium, will know that great reaction. He’s there, and who connected that high thing with me, he’s gone away. It is there. I can’t get it. So Guru is such.

   So many mediators there may be, but with the nearest mediator withdrawn. That vehement experience came to him. This dreadful expression did not appear from his mouth when he had experience of departure of Mahāprabhu and Svarūpa Dāmodara. There also some experience he had, tearing his hairs like a mad man. But still had some affinity for some future prospect in Vṛndāvana. He went to see Vṛndāvana. But when in mature condition the medium taken off, then that fierce condition he felt.

   This is Rādhā-dāsya, so he could give vent to Rādhā-dāsya, is the highest. The higher form of negative, that draws substance from the positive, and distributes to us. That is the mood. It is there, but we can’t have it. So the disappointment to the highest degree is Rādhā-dāsya.


   And our Guru Mahārāja told, “Our highest concern is with Rādhārāṇī, and because Rādhārāṇī feels intimacy with Kṛṣṇa, so we have concern with Kṛṣṇa.”


   So pure, that he was so faithful to the highest conception of negative substance, to clear out the dust of the negative substance. Our real connection with the high negative propensity. Without that, to have any direct with Kṛṣṇa, what we get in quality and quantity that is nothing. Ordinary people may think that they’re getting much. But the real experts they consider that that is nothing. The quality and quantity we get through the medium of Rādhārāṇī, that is telescopic system, what we can see by microscope, by telescope. But what the ordinary eye sees is nothing. Some thing like that. Who has seen with a microscope or a telescope, he will curse his eye. “That I can’t see. What is the necessity of this eye?” Something like that.


Devotee: Mahārāja. [0604 - 0648 ?]


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

So Rādhā-dāsya comes out of that feeling.


Devotee: ______________________________________ [?]


Śrīla Śrīdhara Mahārāja: Hari Charan says, “You say something about the greatness of your Gurudeva.”


Bhakti Sudhīra Goswāmī: We’re going to speak in the temple.


Śrīla Śrīdhara Mahārāja: All right. ___________________________________ [?]




Bhāgava: ... I wrote something on Rāmānuja sampradāya and it came very easily.


Śrīla Śrīdhara Mahārāja: Rāmānuja?


Bhāgava: Yea. I wrote something very short on Rāmānuja sampradāya, Śrī sampradāya. But with Kṛṣṇa līlā there are things I do not understand. From the time of Kṛṣṇa...


Śrīla Śrīdhara Mahārāja: You go through - have you gone through Caitanya-śikṣāmṛta of Bhaktivinoda Ṭhākura?


Bhāgava: No.


Aranya Mahārāja: That is not translated into English, Guru Mahārāja. Caitanya-śikṣāmṛtais not yet in English.


Śrīla Śrīdhara Mahārāja: Do you know Hindi?


Aranya Mahārāja: ________________________ [?] I don’t think so. I think he just speaks English.


Śrīla Śrīdhara Mahārāja: It has been translated into Hindi long, long ago, I know that. And also Teligu, by Raghunatham _________ [?] Jagannātham. And Tikam [?] Singh in Hindi. But whether it is translated into English I don’t know. It should have been done, because there we find comparison with this Vedic religion with the western different conceptions of philosophy. The Kant, the Hegel, the Spencer, Schopenhauer, all these, comparative study in Caitanya-śikṣāmṛta. In Jaiva Dharma the comparative study is confined to Indian conceptions of religions in different forms. But the western philosophy has been compared with these eastern theological ideas in Caitanya-śikṣāmṛtam.


Bhāgava: I wanted to know what the condition of Vaiṣṇavism was, or of Rādhā-Kṛṣṇa worship was like from the time of Kṛṣṇa’s disappearance...


Śrīla Śrīdhara Mahārāja: Rādhā-Kṛṣṇa worship, Rāmānuja, Lakṣmī-Nārāyaṇa.

   Śaṅkara, non-differentiated mass of consciousness.

   Rāmānuja says, “No, it is differentiated, the mass of consciousness with differentiation and specification. Everything is true, this physical, or mental, or spiritual. The material, adhokṣaja, that is transcendental world, all true. But this is flickering, and that is permanent, eternal.” And he says that, “If we deal with closer inspection we shall find that the mass of consciousness is personal, a big person. A small drop, point of consciousness is a small soul, insignificant jīva soul. And the huge consciousness is a huge person.”


   And He’s Vāsudeva, or Puruṣottama. He’s the support of Brahman. Brahman is the halo of His body as a whole, Vāsudeva. The person who is inside everything, and who includes everything in Him, both. Kṣaram atīto ’ham, akṣarād api cottamaḥ.

[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]


   “I’m above these two fold creations. One part of creation is changing, another unchanged. But akṣarā means which is unchangeable, and kṣarā means which is always changing. And I’m above these two substances. I’m Puruṣottama, I’m Vāsudeva. Not that stagnant Brahman, above that stagnant Brahman, and what is the misconception of the Brahman here, always changing, above that also, I’m personal.”


   Because consciousness means person. There cannot be any consciousness which is not person. A small point of consciousness, small personality, individuality. Without individuality no consciousness possible. Just as without the power of resistance no matter can exist, either positive or negative existence. Matter means occupying some space, or some energy, which can offer resistance to another. Some conceptions of matter. So the conception of consciousness unit means personal, cannot be impersonal. What is conceived to be impersonal, that will be hazy conception of the halo of that person. So Gītā says Puruṣottama vada imam.


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]


   “I am the supporter of that Brahman conception.” And in another place, [yasmāt] kṣaram atīto ’ham, akṣarād api cottamaḥ / ato ’smi loke vede ca, prathitaḥ puruṣottamaḥ. “The best of all persons.” In Bhagavad-gītā, Vāsudeva conception.


   Above that Rāmānuja says, “If we look very distinctly, very carefully, then we shall find that that person has got a potency. And if we can analyse His potency then we shall find so many servants, and Lakṣmī Devī also, potency. The person has got his śakti, his potency. The consumer and something to be consumed.


   When Vāsudeva, more closer inspection unfolds, He, aspects as serving and service taking, two aspects. Puruṣa who accepts the service, and prakṛti who is engaged in the service of Puruṣa. Lakṣmī-Nārāyaṇa. Closer inspection of Vāsudeva reveals that Nārāyaṇa is surrounded by His potential subordinates, and that is found in Vaikuṇṭha, and they’re all engaged in service of Nārāyaṇa. It is Vaikuṇṭha.

   And there we’re told, two and a half rasa. The submission of the servitors to their Master, Nārāyaṇa, and before that submission first they have got their independent individuality, but with submission to Nārāyaṇa, that is śanta-rasa. And the further development, dāsya-rasa, when the active service is added to the submission then it becomes dāsya-rasa, the ecstasy of service in the transcendental realm. When confidence is added to that service it becomes sākhya, but full sākhya, friendly service, is not seen in Vaikuṇṭha. Because of the awe and reverence in the object of their service, so not very confidential, or simple.

   “But as friends we hold equal position. If we play, sometimes we shall climb the shoulder of our Master, and sometimes we shall accept Him on our shoulder. We’re equal.”

   That full confidential service is not possible in Vaikuṇṭha because of the awe and reverential atmosphere of the place, grandeur, resourcefulness, infinite, all this, some sort of reverence and regard predominates there.


   Rāmānuja says here, “It is finished, no further.”

   Śaṅkara ends in non differentiated mass of consciousness.

   Rāmānuja says, “No, within that the potency and the owner of the potency. A person is there, the service also there. It is Vaikuṇṭha.” So far Rāmānuja’s philosophy. “And by śaraṇāgati we can attain Him.” All these things are there, śuddha-bhakti, it is accepted as pure devotion. The service is the real nature of every person. They can thrive there, they can be quite natural there in that soil. And here abnormal life they’re leading. This is according to Rāmānuja.

   And Lakṣmī Devī, Śrī Lakṣmī, She’s serving Nārāyaṇa with Her she-friends also there. And there are many males servants also there. In this way, the land of service. And that dignity, awe, reverence, respect, grandeur, that is the nature of that domain, that realm, transcendental, divine.


Bhāgava: Why is there differences between Madhvācārya and Rāmānuja? They fight sometimes.


Śrīla Śrīdhara Mahārāja: Rāmānuja says viśiṣṭādvaita. There, jīva and God’s world, Rāmānuja’s philosophy may be analysed in this way. Para, means that original conception of Godhead, Nārāyaṇa.

Vyūha, in Vaikuṇṭha many delegating aspects of Nārāyaṇa on all His sides, about twenty four. First delegation, Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. And everyone of these four has got some, five, so altogether twenty four delegated aspects of Nārāyaṇa is found with all Their resources, Lakṣmī sevā, etc., vyūha.

   And then vaibhava, the Matsya, Kūrma, Varāha. One aspect of Nārāyaṇa descends here in the mundane world for the protection of the good and the destruction of the bad. And to preach the truth, devotion, and save the truthful devotees. Matsya, Kūrma, Varāha, Nṛsiṁha. Vaibhava Avatāra.

   Then he says another Avatāra, para, vyūha, vaibhava, antaryāmī, the Paramātmā, all permeating principle everywhere, within every atom. That is called as Paramātmā extension of Nārāyaṇa, as one aspect.

   And arcā, the Śrī Mūrtis here and there we find that it is Nārāyaṇa also. To the most blunt headed He comes as if in material shape though He’s not material. But to draw service from the most gross minded He appears in this Arcā-Mūrti, Śrī-Mūrti, Śrī-Vigraha, and accepts service in the physical plane. Then He will gradually draw them towards inner conscious service, inner conscious realm.

   And this world is the outer cover of the Vaikuṇṭha, the spiritual world. And by śaraṇāgati, this surrendering, and by listening, and the service of the devotees have been given very much importance in Rāmānuja sampradāya. The service of the devotees can take us in high speed to that Vaikuṇṭha. And śaraṇāgati is generally necessary to go up to Adhokṣaja realm.


   And Madhva - there are short ślokas, one made by Madhva, another by Baladeva Vidyābhūṣaṇa.


Sri madhva traha tatvam harena paramam [?] I can’t recollect those ślokas. In one śloka on the principle of Madhvācārya has been put __________ [?] sriman madhva matay hari para tamo satyam jagat tat jato [?]

According to Madhvācārya, hari para tamo, Hari is the highest God of all conceptions of gods. Different gods but Hari is the highest God. Sriman madhva matay hari para tamo satyam jagat tat jato [?]

   And Śaṅkarācārya says, “This material world does not exist.”

   Madhva says, “No, this world does exist.” satyam jagat tat jato [?] vedo jīva gana [?] There are differences in all the individual souls. All are not equal or identical or same. Every point is differentiated from another point of all the conscious atoms. They’re all of different type, specific type, vedo jīva gana [?]

Hari __________ [?] But all of them are servants of Hari. Nityocho harang gata [?] And there is hierarchy, some in lower section, some higher.” In this way. madhva matay hari para tamo satyam jagat tat jato vedo jīva gana hari ________ nityocho harang gata [?] That sādhana to get back Hari, only śuddha-bhakti is necessary. This is the conception. All other points I forget. It is there in the books. This is Madhvācārya. He puts great stress in the difference of jīva and Bhagavān, God and jīva. They’re very, very different.


   Śaṅkarācārya says, so ham, “That is one and the same.”

   Rāmānuja says, “No, they’re part of the body, but service taking and service giving, but in one system.”

   Madhvācārya laid much stress on the difference, that they’re of another kind, that is śakti, vibhinnāṁśa.

   And Hari as svarūpa-śakti. Svarūpa-śakti and this is taṭasthā-śakti, in this way, different.

   In this way there are so many other points of differences, but I forget them.


Bhāgava: Sometimes I hear the Madhvas and the Rāmānujas they fight, they’re fighting with each other.


Śrīla Śrīdhara Mahārāja: Yes, sometimes, not so many, the fighting between the Madhva and Śaṅkara, that was very extreme. And sometimes Rāmānuja sampradāya was selected as umpire between them. Once, there was a very big battle between Madhvācārya’s last disciple successor Akṣobhya, and Vidyaranya who was a stalwart in the Śaṅkara School. A great fight for long time. And Deśikācārya who was a scholar of the Rāmānuja section, he came to make compromise, we’re told.


   But Rāmānuja is also a Vaiṣṇava of pure type, because Viṣṇu, Vaiṣṇava, and devotion, bhakta, Bhagavān, bhakti. The Master, the servant, and the service in the middle. This is recognised by all the Vaiṣṇava satvata sampradāyas, with some different conceptions about the position of the Master and the servant, and how to serve. Rāmānuja laid stress in service of the devotee, tadīya-sevā. The service of the Vaiṣṇava is greater than the direct service of Nārāyaṇa Himself. It gives concrete result, and that is a little vague, far off. And also śaraṇāgati, he laid stress in surrender.


   And Madhvācārya, the difference between jīva and Īśvara, a great uncompromising difference between the two. The servitor class, the slave class, and the Master, has laid very much stress.

   And also, mukti, ______________________ [?] According to the conception of Madhvācārya what is mokṣa, what is liberation, that is to get the service of the Divine Feet Viṣṇu. __________________ [?]


   And Viṣṇuswāmī, Śrīdhara Swāmī, they are also of the same faith, more stress towards the whole thing is one. Though the Master and the servant, and the relationship between them, but he laid stress on the oneness of the whole. And also the service must be of free loving nature, and not very rigid, strictly following the imposed control of the śāstra. More loving than śāstra control, or whatever you like, viddhi, the rules. Service should be more loving than following the rules and regulations. That is their idea, Viṣṇuswāmī. And Vallabha Swāmī in Gujarat they are found in great number.


   And the Nimbarka sampradāya, another of the four, dvaitādvaita. They give both, something common and something different. And Rādhā-Govinda is the highest conception, and through love we must try to get His service. But they have given stress that not Rādhā-Govinda, they’re married couple, not this parakīya. Not married ladies following their husbands and they deceive them and they go to serve Kṛṣṇa, this has not been accepted by the Nimbarka School. They’re all married to Kṛṣṇa, and they have some līlā, in this way. That was svakīya-vada.


   And Gauḍīya Vaiṣṇava, parakīya. And their nocturnal līlā has been described by Nimbarka. And Gauḍīya Vaiṣṇava’s most important union is in daytime Rādhā-kuṇḍa, and some differences there. And they say dvaitādvaita, both oneness and difference. And Mahāprabhu gives a strict qualification, that that must be acintya, one qualification must be there. Only something common, something different, that is not the whole truth. Because the difference and the common depends on His sweet will.


   “I am everywhere, nothing in Me. I am nowhere, everything in Me. I am everywhere, everything in Me. I am nowhere, nothing in Me.”


   Can you conceive? So that means it depends on His sweet will. Where and how much He’s different from others, and how much He’s one and the same with others. It depends on Him, so acintya. It is inconceivable distinction and simultaneously existing between the jīva and the jagat, and the dhāma, Vaikuṇṭha. Everywhere this acintya bhedābheda, something common, something different. And that cannot be within the estimation of the jīva or anyone. It fully depends on Him. This is Gauḍīya Vaiṣṇavism, Mahāprabhu, bhedābheda, acintya.


Bhāgava: So He can empower a jīva - so He can take ordinary jīva and empower him tremendously.


Śrīla Śrīdhara Mahārāja: Yes, śaktyāveśa He can do. He can design and destine. He’s independent in His design, and also He can destine, everything subordinate to Him.


Bhāgava: The parakīya-rasa was not known before Mahāprabhu?


Śrīla Śrīdhara Mahārāja: Yes. It was there in Bhāgavatam, in many Purāṇas also. And Mahāprabhu when He came He gave a clear mood to that, practically, that is supporting. Not that He took for Himself such practice. He was of an Ācārya nature. He did not accept any others married girl. But Kṛṣṇa did it and He supported that fully. That is the highest position of our service. When we are ready to risk - the highest risk we take for the service, crossing the rules and regulations in the society, and so-called religion. We admit His autocracy over everything, above law. No partition or demand on His right. His right is exceptional and supreme - to have recognition of that, even crossing the rules of the scriptures and also the laws of the society, one takes so much risk, and that is the highest dedication for the Absolute Good.

   This is the conception underlying the Bhāgavata School, the Vṛndāvana School. And that was supported by Mahāprabhu perfectly, scientifically. That His right can never be challenged by anyone’s right. His right over everything is absolute, in the highest sense. No law can enter and can plead any deviation from that point. He’s above all. Laws come from Him. Law is there where it is to decide things between two or many, then law, justice, comes into existence.

   And where is oneness, all belonging to Him, everything for Him, this Hegelian philosophy. “He’s for Himself. Everything is for Himself, and He’s also for Himself, not sub servant to anything else.” So fully to realise this and to obey that, that He’s the authority above law. His ownership over us, His claim over us is absolute, not to be considered from any point outside. This recognition is the highest recognition of the fact that He’s for Himself, and everything for Himself.

   Do you follow?


Bhāgava: Yes. He’s above the law.


Śrīla Śrīdhara Mahārāja: Above all. So His claim over everything above all. No consideration, no argument, no complaint can come in that realm. No law can come to decide the right of His claim to anything and everything in this world. To have full faith and full regard and full preparedness for His service crossing everything else, that is parakīya.

   In another sense parakīya means the circumstance has got some demand on me. Keeping it outside to my free choice to be taken up and to be given to my Lord of heart. The circumstance has come clean over me, so outwardly I’m admitting so-called claim, but internally my free choice I take out and I offer to my Lord of heart. That is also another aspect.

   Do you follow?


Bhāgava: Yes. After the time of Kṛṣṇa there was a gradual increase in - there was decrease, and then Buddhism came. Was there a Vaiṣṇava conception around the time of the Buddhists, or was it finished at that time?


Śrīla Śrīdhara Mahārāja: The growth of the development of theism in this plane came to its highest point when Kṛṣṇa descended here. You will find in Śrī-Kṛṣṇa-saṁhitā by Bhaktivinoda Ṭhākura. You should read, go through that book. And then it reached the acme, the highest point, during Vṛndāvana līlā. And then it began to degrade, and there was some chaos, Buddhists came.

   And you don’t think only about the social necessary development from outside, that everything coming out of necessity from the fossil. The sweet will of the Lord is playing, is the cause of every play, and is under and over all sorts play the supreme sweet will.

   So after that Buddhists came and preached about ahiṁsā, śanta-rasa, because we may think that this parakīya question may degrade the whole thing. And that may be just as like sahajiyā that may be imitated by many and lose their fortune. So anyhow, the change in the age began after it reached the zenith, and then decline in the necessary revolving of this worldly law. Going up and going down, in this way, cyclic order, the Satya, Tretā, Dvāpara, Kali. So Buddhist came, and then came Kali to finish all, their boisterous, atheistic movement from this extreme position...





Śrīla Śrīdhara Mahārāja: ...the golden age comes to peep, awaken. Again the new awakening of the worldly movement begins. So now I finish here. OViṣṇu-Pāda Śrīmad Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!


Devotees: Jaya!


Śrīla Śrīdhara Mahārāja: Jaya Śrī A.C. Bhaktivedānta Swāmī Mahārāja kī jaya!


Devotees: Jaya!


Devotees: ___________________________________________ [?]


Bhakti Sudhīra Goswāmī: Mahārāja, you were explaining about the subjective evolution _________ [?]


Devotees: _________________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: ____________________________ [?] Eternal good _________________ [?]

Eternal play of the absolute good extended, how it extends itself in the mundane plane. Eternal play of the absolute good, how it comes to extend itself to this mundane plane. The eternal līlā coming here, prapañca____________ [?] comes down. It is eternally going on, everything there, and sometimes it gets the chance that it comes down to this mundane. That will be the purport. Eternal play of the absolute good, how He extends in the mundane plane. Evolution means from unknown coming to the known zone ___________ [?]


Devotees: __________________________________________________________________________ [?]


Bhakti Sudhīra Goswāmī: What is he saying?


Devotee: Evolution means, he says, there is a certain change also found in evolution...


Śrīla Śrīdhara Mahārāja: A process of change.


Devotees: A line of evolution, process of evolution. Change. Power is changing into matter. At every step evolution changes ___________________________________ [?]


Śrīla Śrīdhara Mahārāja: Evolution means the gradual expression. Hare Kṛṣṇa.


Devotee: Mahārāja, whenever we’re saying subjective evolution ___________ [?] it’s not limited. That is why it is quite natural that everything change, as we can find change in Kṛṣṇa līlā...


Śrīla Śrīdhara Mahārāja: Everything is eternal, every part also is eternal.


Devotee: Yes. That is why the evolution is quite natural there...


Śrīla Śrīdhara Mahārāja: No progress.


Devotee: Because monotony is not there, actually. Nothing can be static...


Śrīla Śrīdhara Mahārāja: It is not progressive. Progression may be tested here, but everything is already existing.


Devotee: Existing, but we cannot realise the whole thing...


Śrīla Śrīdhara Mahārāja: You may not. It may come down here in a progressive way.


Devotee: _________________________________ [?]


Śrīla Śrīdhara Mahārāja: And that may be seen by us as evolution, but that is coming by instalments.


Devotee: _________________________________ [?]


Śrīla Śrīdhara Mahārāja: No. It is there.


Devotee: Everything is eternal, and that is perfect.


Śrīla Śrīdhara Mahārāja: The sun is rising, the sun is already there in full phase, but partially it is coming to our vision, and we say sun rising.


Devotee: Yes, it is like that.


Śrīla Śrīdhara Mahārāja: But it is there. To our sense experience it is coming gradually, expression.


Devotee: ________________________________ [?]


Śrīla Śrīdhara Mahārāja: Govinda Mahārāja says that, “Any business talk, otherwise he’ll go away, he’s got his call for others.”


Bhakti Sudhīra Goswāmī: No. I’m finished for now.


Śrīla Śrīdhara Mahārāja: Ha, ha, ha. A call from some other part ___________________ [?] So almost finished here, eh?


Bhakti Sudhīra Goswāmī: Well, what I want to do is, I have this one transcript with me, when you spoke on the subjective evolution of consciousness to Svarūpa Dāmodara at Gaura Pūrṇimā time. So I want to publish this, but there’s some questions that I have to ask you, that it’s not clear to me.


Śrīla Śrīdhara Mahārāja: What is that?


Bhakti Sudhīra Goswāmī: Well, I’ll have to get the transcription and ask you. I don’t have it with me right now. I can go get it if you want.


Śrīla Śrīdhara Mahārāja: I can’t follow.


Bhakti Sudhīra Goswāmī: I don’t have the transcription with me, it’s in my room.


Śrīla Śrīdhara Mahārāja: Transcription _____________________ [?]


Bhakti Sudhīra Goswāmī: Transcript means you speak on a tape and we type it out.


Śrīla Śrīdhara Mahārāja: You have got with you?


Bhakti Sudhīra Goswāmī: In my room.


Śrīla Śrīdhara Mahārāja: You may bring that?


Bhakti Sudhīra Goswāmī: I’ll bring that to you now.


Śrīla Śrīdhara Mahārāja: Yes.


Bhakti Sudhīra Goswāmī: O.K. And before I go I just wanted - on one other thing in regards to these publications, so we want to make the Śikṣāṣṭakam, The Subjective Evolution of Consciousness, and then...


Śrīla Śrīdhara Mahārāja: Subjective?


Bhakti Sudhīra Goswāmī: Subjective Evolution of Consciousness. That will be one...


Śrīla Śrīdhara Mahārāja: Subjective Evolution of Consciousness...


Bhakti Sudhīra Goswāmī: That’s the title.


Śrīla Śrīdhara Mahārāja: Evolution in the mundane plane...


Bhakti Sudhīra Goswāmī: Well...


Śrīla Śrīdhara Mahārāja: ...that presupposes. It is already there, just as the sun is there, coming to us part by part. It is already there. Evolution means coming in a particular process by instalments to us, but it is already there, whole thing. That must be cleared.


Bhakti Sudhīra Goswāmī: Yes. This is against mundane evolution.


Śrīla Śrīdhara Mahārāja: Yes, mundane, evolution extension in the mundane.


Bhakti Sudhīra Goswāmī: Right. So then another book I was thinking of was on the subject of Guru, because you have spoken so much about Guru. So I was thinking to make one book about Guru.


Śrīla Śrīdhara Mahārāja: You may consult Guru And His Grace, one article already written by me long ago.


Śrīla Govinda Mahārāja: ____________________________________________ [?]


Śrīla Śrīdhara Mahārāja: ______________________________ [?] That is published in Harmonist as well as in Back to Godhead. ____________________ [?] You may consult that as a basic principle.


Bhakti Sudhīra Goswāmī: Yes. We can include that also.


Śrīla Śrīdhara Mahārāja: Yes. And you may use it as introduction to that book.


Bhakti Sudhīra Goswāmī: Yes. So what do you think should be the title of the book? Guru And His Grace?


Śrīla Śrīdhara Mahārāja: Yes, maybe.


Bhakti Sudhīra Goswāmī: That maybe, yes. O.K.


Devotee: ___________________________________ [?]


Bhakti Sudhīra Goswāmī: I like when you said, “Guru, heavier than the Himālayas.” You once said, “Guru is heavier than the Himālayas.” I wanted to use that title. But if you think Guru And His Grace is a better title then I’ll use that. You would prefer...


Śrīla Śrīdhara Mahārāja: Yes. Yes. Heavier than Himālaya, that is a partial representation.


Śrīla Govinda Mahārāja: ___________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: Rather, Śrī Guru And His Grace. _____________________________ [?]


Śrīla Govinda Mahārāja: __________________________ To Err Is Human ________ [?]


Śrīla Śrīdhara Mahārāja: Śrī Guru And His Grace.


Bhakti Sudhīra Goswāmī: Śrī Guru And His Grace. And then we wanted one other book I was just thinking of was a general questions and answers book. People have asked you so many questions...


Śrīla Śrīdhara Mahārāja: Yes. General questions, some qualification, that is on the spiritual plane. General questions, of spiritual mind, of spiritual enquiry.


Bhakti Sudhīra Goswāmī: Right. Yes. Like once, our Guru Mahārāja had one book called Perfect Questions, Perfect Answers.


Śrīla Śrīdhara Mahārāja: Ha, ha, ha. What title do you like?


Bhakti Sudhīra Goswāmī: I don’t have a title for this book yet.


Śrīla Śrīdhara Mahārāja: Ideal questions and ideal answers. Perfect questions, perfect answers. Perfect questions, then who will - where there is enquiry there is want. How can that be perfect?


Bhakti Sudhīra Goswāmī: Yes, right. It’s only the answer that made the question good.


Śrīla Śrīdhara Mahārāja: Question put ______ Govinda Mahārāja. The perfect question, perfect answer. ___________________________ [?]


Devotees: __________________________________________ [?]


Bhakti Sudhīra Goswāmī: You can give it some other name.


Devotees: ___________ [?] Devotee is asking some questions to his master, and master is giving the reply.


Śrīla Śrīdhara Mahārāja: __________________ [?] relevant questions ______________________ [?]


'ke āmi,' 'kene āmāya jāre tāpa-traya' [ihā nāhi jāni -- 'kemane hita haya']


   [“Who am I? Why do the threefold miseries always give me trouble? If I do not know this, how can I be benefited?”] [Caitanya-caritāmṛta, Madhya-līlā, 20.102]

__________________________________________________________________________ [?]


varīyān eṣa te praśnaḥ, kṛto loka-hitaṁ nṛpa

ātmavit-sammataḥ puṁsāṁ, śrotavyādiṣu yaḥ paraḥ


   [Śukadeva Goswāmī says: “Yes it is a real question because two inherent signs of enquiry are here. Firstly, it is a general question: to find the solution is necessary for every one of us, and the answer to it will help us all. Secondly, one who already has proper knowledge of his own self will also accept this question to be most relevant. So, one sanction comes from the subjective realm, and another sanction is that it is good for the whole public.”] [Śrīmad-Bhāgavatam, 2.1.1]


   A question from the real plane. The enquiry in the realistic way. The question that ought to be. Something like that. _________________________ [?] Proper question, and question in realistic plane, or natural questions, and the ultimate question. Swāmī Mahārāja has said, “Perfect Question.” __________ [?]


Bhakti Sudhīra Goswāmī: I don’t know if he actually said that, but...


Śrīla Śrīdhara Mahārāja: The question that ought to be, that should be. ___________ [?] Ideal question. _____________ [?] And fundamental questions and answers. Most plenary, such a general, universal, _____________ [?] 'ke āmi,' 'kene āmāya jāre tāpa-traya' / ihā nāhi jāni -- 'kemane hita haya'. From the deepest plane, all comprehensive. _________________________________ [?] The questions that should be. The questions of the absolute characteristic, absolute questions. Enquiry. Enquiry of the absolute. What does it mean? Absolute qualification of the enquiry. Enquiry the absolute. God the infinite. Enquiry the absolute. ___________________________ [?] What is the absolute position of the enquiry should be. Enquiry the absolute. _________________ [?]


Devotees: __________________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: ____________________________________________________________ [?]

   The recognition of the enquiry, that question, it is given in the beginning of Bhāgavatam in the speech of Śukadeva. Śukadeva begins with this line. “Yes, Parīkṣit Mahārāja, your question is a relevant one. Questions are numberless in the world, infinite, but that the ātmavit, one who has got knowledge of his self analysis, they won’t accept other questions. But this is to be accepted by them who know of their own real necessity.”


Bhakti Sudhīra Goswāmī: One other thing I needed to know was in these books sometimes I want to use some pictures or paintings.


Śrīla Śrīdhara Mahārāja: Yes. You may do accordingly. But that may not make the subject light. The pictures should be selected of such nature that they may not undermine what you are going to say there.


Bhakti Sudhīra Goswāmī: Right. Yes. So, I don’t want to use many pictures, maybe only a few.


Śrīla Śrīdhara Mahārāja: Of serious nature, yes. Mahāprabhu. Kṛṣṇa.


Bhakti Sudhīra Goswāmī: And there’s one picture I’m not sure whether it’s an authorised picture or not. Sometimes they show Rādhā and Kṛṣṇa together.


Devotees: ___________________________________________________________________________ [?]


Bhakti Sudhīra Goswāmī: I don’t know if we can use that picture or not.


Śrīla Śrīdhara Mahārāja: You will always remember this main principle of the whole tenor of Prabhupāda’s life.


pūjāla rāgapaṭha gaurava bāṅge [mattala sādhu-jana viṣaya range]


[“The path of divine love is worshippable to us and should be held overhead as our highest aspiration.”]


   The rāgapaṭha, the love divine, is always over our head. And we shall try to serve that with respect. We’re not able to walk in that plane. It is on our head. In this way we shall try to describe anything and everything. This tenor of mind must always be kept up with much care. That has not come under our feet that we shall walk there. Never. It is always on our head. Our Guru Mahārāja they will be walking there, but as for ourselves we’ll always keep at respectable height - higher distance.


Devotee: ________________________________________ [?]


Bhakti Sudhīra Goswāmī: Normally, I would not use any such picture of Rādhā and Kṛṣṇa embracing.


Śrīla Śrīdhara Mahārāja: No.


Bhakti Sudhīra Goswāmī: But there’s one particular picture I wanted to know about its authenticity.


Śrīla Śrīdhara Mahārāja: That is blasphemy.


Bhakti Sudhīra Goswāmī: In the Ādi-līlā, volume one, they’re showing Rādhā-Kṛṣṇa combined and then Lord Caitanya. So they showed Kṛṣṇa, then Rādhā-Kṛṣṇa combined, then Caitanya Mahāprabhu.


Śrīla Śrīdhara Mahārāja: So with all seriousness, Rāmānanda Rāya saw with his own eyes, the Kṛṣṇa is there and Rādhārāṇī there. And the halo of Rādhārāṇī has covered Kṛṣṇa, as emanating from, Mahāprabhu was covering. But that is very, with all respect if it is possible to express we may do that, transcendental evolution, keeping the dignity intact.


Devotee: _________________________ [?]


Bhakti Sudhīra Goswāmī: I know. Generally it’s not given. It was only in that chapter. We have one chapter on Rāmānanda Rāya. But I wanted to make sure that’s an authorised picture.


Śrīla Śrīdhara Mahārāja: It should not be enjoyed.


Bhakti Sudhīra Goswāmī: I’ll show it to you later.


Śrīla Śrīdhara Mahārāja: That people may not enjoy that, then there will be chance of offences.


Bhakti Sudhīra Goswāmī: _________________ [?] But other times they look all right. Just like, here’s one picture, there’s nothing suggestive in this picture. This picture’s all right.


Devotee: It’s all right. ________________________ [?]


Bhakti Sudhīra Goswāmī: ________________ [?] But the same person he may make another picture which is not all right. _______________________ [?]

   And also, Mukundamālā Vilāsa and myself, we have to edit these lectures a little bit. So sometimes we have to make a decision to clarify what it is that you mean, your intended meaning. So we have to make that decision on the basis of what we understand from you from...


Śrīla Śrīdhara Mahārāja: If you find some necessity you may refer to me, if possible.


Bhakti Sudhīra Goswāmī: Yes. But sometimes we just have to make a decision...


Śrīla Śrīdhara Mahārāja: Very urgent decision you are to take.


Bhakti Sudhīra Goswāmī: Yes.


Śrīla Śrīdhara Mahārāja: Then what’s with you if it is possible you may consult now. Any points there? Have you noted those unintelligible points? You may send a list.


Bhakti Sudhīra Goswāmī: Right, I’ll send you a list of certain points. But sometimes you will say something in three different ways, at one time. So sometimes it appears...


Śrīla Śrīdhara Mahārāja: So what will be the ___________________ [?]


Bhakti Sudhīra Goswāmī: No. But you want to use one of these three things, but sometimes you will say three of them.


Śrīla Śrīdhara Mahārāja: How?


Bhakti Sudhīra Goswāmī: So we have to select one.


Śrīla Śrīdhara Mahārāja: For example?


Bhakti Sudhīra Goswāmī: I wish I had an example. But if you say, er...


Śrīla Śrīdhara Mahārāja: _________________ [?]


Bhakti Sudhīra Goswāmī: I’m going to go... I can’t find an immediate example of what I was talking about. But in this talk on the Subjective Evolution of Consciousness, one thing that I needed to know was, you referred to, you said chayaya gharbha sambhutam [?]


Śrīla Śrīdhara Mahārāja: Chayaya gharbha sambhu.


Bhakti Sudhīra Goswāmī: What is that?


Śrīla Śrīdhara Mahārāja: Chayaya gharbha sambhutam, vande bhaktya samescaram.

Oh, that has come. There I wanted to say... Anything more connecting this, no?


Bhakti Sudhīra Goswāmī: Well, you said it’s chayaya gharbha sambhutam, vande bhaktya samescaram. Where is that verse from?


Śrīla Śrīdhara Mahārāja: This is in the stotra of Navagroha [?], by the nine planets by Vedavyāsa.


Devotee: _______________________________ [?]


Śrīla Śrīdhara Mahārāja: ___________________ [?] philosophical, ontological reference _________ [?]

I wanted to say thereby, perhaps cited that example.


Bhakti Sudhīra Goswāmī: You said, “The sun, moon, all the planets. First there is hazy consciousness and then material consciousness, when consciousness is coming into the stage of matter, material conception. Before that, we experience a sort of vague consciousness, and crossing that we come to material consciousness.”


Śrīla Śrīdhara Mahārāja: Yes. And also the deep reference is this, thereby, I want to say that the representation of chaya and the matter, shade, shadow, and then material conception. Just behind that, what is the feeling in me, in my subjective relativity, that is only conscious unit and not matter. I’m directly in connection with the idea, the Berkeley’s theory, everything is an idea. So the idea of a particular thing is nearer to me, and that is a part of consciousness, so everything is conscious, and no matter. The Berkeley’s theory, that I’m a conscious unit, and I’m concerned with the conscious thing in me, and that is with all reflection. All things of material conceptions are floating on the conscious ocean. Every idea of the material existence to me, it is only part of my consciousness, nothing more.


Bhakti Sudhīra Goswāmī: Yes.


Śrīla Śrīdhara Mahārāja: Do you follow?


Bhakti Sudhīra Goswāmī: Yes.


Śrīla Śrīdhara Mahārāja: So the whole world is chaya, then it is becoming a shadow of a material, then material full conception springing up. But originally, that which is backing that chaya conception, shadow, before that it is pure consciousness.


   So, Śukadeva Goswāmī, he gave the description of the world, in the assembly of Parīkṣit Mahārāja. He gave his own conception about the external world, as he was shown by the Absolute. No rigid conception of the material world. The subjective controller, as He likes to show one, he’s bound to see that, like that hypnotism. So we’re in hallucination, we’re living in the material world, that is, we’re living in the hallucination, that is māyā. The controller is the absolute subject, and just as Viśvarūpa in Bhagavad-gītā [9.5], paśya me yogam aiśvaram:


[mayā tatam idaṁ sarvaṁ, jagad avyakta-mūrtinā

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


[na ca mat-sthāni bhūtāni, paśya me yogam aiśvaram

bhūta-bhṛn na ca bhūta-stho, mamātmā bhūta-bhāvanaḥ]


   [“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.”] [“And again, that is also not situated in Me. Just behold My inconceivable simultaneous one and different (acintya-bhedābheda) nature as the perfect, omnipotent, omniscient originator and Lord of the universe! Although My very Self is the mainstay and guardian of all beings, I am not implicated by them.”] [Bhagavad-gītā, 9. 4-5]


   “Oh. You want to see this, you see.” And Arjuna saw. And whomever He wanted to see, he saw, as Sañjaya saw, none else. So all the world of our experience is controlled from the high centre, and that is individual question. One can perceive one way, another can perceive another way, in the same position.


Devotee: So Mahārāja, you were saying that the world is nothing but illusion.


Śrīla Śrīdhara Mahārāja: Illusion, yes illusion. What you see, it is illusion.


Bhakti Sudhīra Goswāmī: Yes.


Devotee: How can we differentiate between Śaṅkara’s philosophy and Gauḍīya’s philosophy then?


Śrīla Śrīdhara Mahārāja: Śaṅkara’s philosophy is nirviśeṣa, and what I say this is saviśeṣa. And this depends according to the Absolute Will.


Devotee: Śaṅkara is also saying this world is a perverted reflection of that original world. It’s nothing but an illusion; illusory vision, about the original...


Devotee: We say it’s illusory, we say it’s real but it’s temporary, it has reality but its temporary effect isn’t.


Śrīla Śrīdhara Mahārāja: Reality in this sense that there is possibility of such vision. And this is variegated nature as willed by Him, designed and destined by Him, and always dependent on His will. Ultimately it is such, depends on Him.


Devotee: ________________________________________ [?]


Bhakti Sudhīra Goswāmī: So cit ābhasa; that is the shadow of consciousness?


Śrīla Śrīdhara Mahārāja: Then there is both individual and general. Suppose, if God’s will, absolute - that is at the basis of everything, he may continue some sort of experience for some time, and he may not. It is His sweet will.


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]


   Mahāprabhu says, “If the whole mundane world is abolished, no harm in the eternal pastimes of Kṛṣṇa.”


   One who is the possessor millions of kāmadhenu, that is the milking cow, at their sweet will, he may not care if one she-goat dies. Koṭi-kāmadhenu-patira chāgi yaiche mare, ṣaḍ-aiśvarya-pati kṛṣṇera māyā kibā kare? He’s not dependent on this. Suppose all the prison houses are abolished at one time. Simultaneously in a kingdom all the prisons are closed, let loose. Then if the government is firm then no harm. Again it may gather and be – come into existence. The potency, the possibility is there. But the independence of Kṛṣṇa cannot be limited by any condition.


Bhakti Sudhīra Goswāmī: So you also mentioned Madhvācārya and...


Śrīla Śrīdhara Mahārāja: Yes, satyam jagat tat tato.


Bhakti Sudhīra Goswāmī: These five classifications, by Madhvācārya, but you said that, “There is a thing and then the presiding deity of that thing.”


Śrīla Śrīdhara Mahārāja: Yes.


Bhakti Sudhīra Goswāmī: Then you said, “Within him there is Guru tattva.”


Śrīla Śrīdhara Mahārāja: What is extended, they’re going, just as – already what has been extended here by the Sweet Will, suppose an office has been organised by an expert officer, and there are many things there. And then a particular part may be examined, it is possible, this is this. But the whole official system may be done away with. During the time of war, so many organisations are necessary to be created for the war department. And war finished and the whole thing, the order department, the other, labour department, all goes, vanishes. Something like that, the temporary reality.


Bhakti Sudhīra Goswāmī: Yes.


Śrīla Śrīdhara Mahārāja: Temporary reality.


Bhakti Sudhīra Goswāmī: Say like the thing is water, then if the presiding deity would be Varuna.


Śrīla Śrīdhara Mahārāja: On the basis of general plan the particulars are going. And when the foundation is removed – no necessity, then nothing is there, everything finished. It may be like that; temporary reality, not permanent reality.


Bhakti Sudhīra Goswāmī: Yes.


Śrīla Śrīdhara Mahārāja: Reality relative; that may be in this mundane plane, temporary reality, not so real reality. Again after, again if the war breaks out, then again from the previous position they may go on organising their officers, their soldiers, different departments; all these things.


Bhakti Sudhīra Goswāmī: Yes.


Śrīla Śrīdhara Mahārāja: But that may be temporary on the whole.


Bhakti Sudhīra Goswāmī: So what I’m saying is then, what would an example be of a thing and a presiding deity of that thing – within this temporary reality?


Śrīla Śrīdhara Mahārāja: Oh, the Madhvācārya, yes, that jayatam jagate jagat [?] The soul, but the unit of consciousness within the material case, that is the second, devata. And the dictation of the Paramātmā is there, the general reference to this mundane world, the Paramātmā. And then within that, Baladeva, who represents the nearness, the vicinity of Kṛṣṇa līlā; feeling Him.


Bhakti Sudhīra Goswāmī: Yes.


Śrīla Śrīdhara Mahārāja: Taking us near to Kṛṣṇa līlā, eternal līlā. And within that the final is Rādhā-Govinda.


Bhakti Sudhīra Goswāmī: Yes. You said cit vilāmṛtam.


Śrīla Śrīdhara Mahārāja: Caitya Guru, and then first the body, and within that jīvātmā, and within that the Guru, and within that Baladeva Who’s specially meant for Kṛṣṇa līlā, and within the heart of Baladeva we find Rādhā-Kṛṣṇa, the ultimate principle. That is the five stages of explanation of Madhvācārya.


Bhakti Sudhīra Goswāmī: Yes. So devata...


Śrīla Śrīdhara Mahārāja: Devata means jīva.


Bhakti Sudhīra Goswāmī: Jīva – not the demigods?


Śrīla Śrīdhara Mahārāja: Demigods also as they’re considered jīva in higher form, in a little higher layer, but they’re jīva. And then Guru, mediator, the connecting link between the transcendental and this mundane.


Bhakti Sudhīra Goswāmī: There’s also something that you called chitta suddhi [?]


Śrīla Śrīdhara Mahārāja: Chitta suddhi.


Bhakti Sudhīra Goswāmī: We didn’t understand what that was.


Śrīla Śrīdhara Mahārāja: Chitta suddhi; that is also a relative thing.


svarūpe sabāra haya, golokete sthiti.

muktir hitvān-yathā-rūpaṁ svarūpeṇa vyavasthitiḥ


   [Svarūpe sabāra haya, golokete sthiti: “This is Vṛndāvana, Vṛndāvana is so friendly, so sweet, so near to us, and such a well-wisher of ours. We are quite at home there, sweet, sweet home. In our innate and innermost existence, we are members of that plane.”] [Sermons of the Guardian of Devotion, v 1, p 182]


   [Muktir hitvān-yathā-rūpaṁ svarūpeṇa vyavasthitiḥ. “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]


Suddhi, according to our theological rules, that suddhi means that mukti proper takes us to Goloka. Otherwise some sort of contamination is there.

   But ordinary people when they’re free from this mundane world, mundane references, they will say, “We’re liberated, we’re pure.” The purity of the heart, the purity of one’s conception, as a relativity, that is a relative.

   The Rāmānuja, they want when they reach the Vaikuṇṭha they’ll say that, “We’re wholly, exhaustively purified.”

   And the Gauḍīya they’ll say that, “As long as they don’t get the soil of Vṛndāvana they’re not exhaustively purified.”

Svarūpe sabāra, self determination, in Hegel, self determination; the final...





Śrīla Śrīdhara Mahārāja: ...by the environment. Nimāi ________________________ [?]

_______ [?] Parvat Mahārāja _________________________________________________________ [?]


Bhakti Sudhīra Goswāmī: ...had written a letter with some enquiries about varṇāśrama. They wanted to establish some varṇāśrama type farm community in America. So they have some questions I wanted to ask you. Can I read them to you?


Śrīla Śrīdhara Mahārāja: Yes.


Bhakti Sudhīra Goswāmī: One thing they wanted to know is, in a varṇāśrama community...


Śrīla Śrīdhara Mahārāja: It may be daiva-varṇāśrama, the quality, the name should be daiva-varṇāśrama.


Bhakti Sudhīra Goswāmī: And that means?


Śrīla Śrīdhara Mahārāja: That means, not flesh lineage. There are two lines, arsha [?] and this seminal. Rsi kula semina saṅga [?] Our Guru Mahārāja used to write in his letters,“Rsi kula, there is also provision in the śāstra that this flesh descent has got some recognition if they come in the proper way.”

Devaṛṣi Nārada also described in Bhāgavatam to Yudhiṣṭhira what is varṇāśrama. It will come down in the flesh line, but if exceptional case that must be eliminated.


yasya lal lakṣaṇaṁ proktaṁ, puṁso varṇābhivyañjakam

yad anyatrāpi-dṛśyeta tat tenaiva vinirdiśet


   [“If one shows the symptoms of being a brāhmaṇa, kṣatriya, vaiśya or śūdra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification.”]

   [Śrīmad-Bhāgavatam, 7.11.35]


   The conclusion śloka there Nārada gives. That if we can see that in a brāhmaṇa line some śūdra lakṣaṇa has take his birth he must be eliminated from. And if in a vaiśya, kṣatriya, there we find a brāhmaṇa lakṣaṇa he must be enlisted in the brāhmaṇa. Then it will be a living one. So one in the flesh line, as much as it is tenable.

   And the next is according to the qualification, how much the taste and culture about Brahman to be located in a person and his nature. He’s a theist but of kṣatriya habit, the fighting spirit, he will be kṣatriya, organising, ruling, and getting money and giving it to the Vaiṣṇava for the service of Kṛṣṇa. Organiser and fighter class in nature, but theism within the heart and connection with a Vaiṣṇava, kṣatriya.

   And those that do not care for any money, but like poverty, reckless, and want to go on cultivating about Brahman, Paramātmā, Kṛṣṇa, they will be given recognition as brāhmaṇa section.

   And those that will earn money by nature, but theistic devotion towards Viṣṇu, Vaiṣṇava, they will have recognition of a vaiśya.

   And the general helper, the labourer class, in any department may be engaged. But accordingly, the sweeping section, or any other menial service engaged, and nature that, but theism within. That is śūdra.

   In this way it may be classified according to their occupation and also theistic heart. This varṇāśrama, daiva, this is daiva, but free. And this is giving some importance to the fleshy descent. _____________ [?]


   That from a particle, from a cell of Napoleon’s body I can create another Napoleon - and minus his headache. Napoleon was supposed to have a bad type of headache and he remained at that time devoid of consciousness, unconscious fit. And at that time Wellington defeated him and captured. The modern history has made out this truth, that Napoleon was invincible while he was present in the battlefield. Because he did not fight with weapons, but he fought with his intellect with the intellect of the general of the other party. The war of diplomacy, he was unique.


Bhakti Sudhīra Goswāmī: So once, our Guru Mahārāja, when he was last speaking to you, in nineteen seventy seven, I have a recording of that conversation. And in the end of the conversation he said to you something about Śrīla Bhaktisiddhānta Saraswatī Ṭhākura’s desire for some type of varṇāśrama to be instituted. What was his idea?


Śrīla Śrīdhara Mahārāja: That is daiva-varṇāśrama, and practically Prabhupāda did so. From different clans, the śūdra he was given sacred thread, and he was given adhikāra, that is the right to worship the Deity, Śālagrāma, all these things. When he found he was satisfied with his nature, that is purely theistic, pure devotee of Kṛṣṇa, he used to give sacred thread to anybody, he made brāhmaṇa.

   And also there was some article in Gauḍīya, that those that are organisers, like Kuñja Bābu, etc, they’re kṣatriya. And there are some who are engaged only with the scriptural and writing, all these things, preaching, they’re brāhmaṇas. And those that are earning money, gṛhastha who are giving, though selective, they’re giving for the service of the mission, they’re vaiśya. And general staff is śūdra. In this way one article came, Daiva-Varṇāśrama, in Gauḍīya.


Bhakti Sudhīra Goswāmī: Who wrote that article?


Śrīla Śrīdhara Mahārāja: Perhaps - during the lifetime of our Guru Mahārāja Bhaktisiddhānta.


Bhakti Sudhīra Goswāmī: He wrote the article?


Śrīla Śrīdhara Mahārāja: Not him, written under his direction. The writing was of Sundarānanda Vidyāvinoda, the editor of Gauḍīya at that time. And Daiva-Varṇāśrama, that was nineteen thirty six or so, the Gauḍīya, the last year of his presence.


Bhakti Sudhīra Goswāmī: But like once you said that Śrīla Bhaktisiddhānta said, “We shall be prepared to meat, or non vegetarian food. Meat, in a hostel, that there could be a non vegetarian section...”


Śrīla Śrīdhara Mahārāja: They may be accommodated in the hostel, in the Maṭha, and may be supplied with non vegetarian dishes, making arrangements from a new hostel.


Bhakti Sudhīra Goswāmī: Yes. So what these people want to know, who are writing...


Śrīla Śrīdhara Mahārāja: Because, he told, that for the preaching purpose of Kṛṣṇa kathā, Mahāprabhu, vaikuṇṭha-vṛtti. That is the highest good. That is paramahaṁsa. Do not care for any classification, any varṇāśrama. They’re up to do anything and everything for the satisfaction of Kṛṣṇa, without much indication to any particular system, varṇāśrama, etc.


eta saba chāḍi’ āra varṇāśrama-dharma / akiñcana hañā laya kṛṣṇaika-śaraṇa


   [“Without hesitation, one should take exclusive shelter of Lord Kṛṣṇa with full confidence, giving up bad association and even neglecting the regulative principles of the four varṇas and four āśramas. That is to say, one should abandon all material attachment.”] [Caitanya-caritāmṛta, Madhya-līlā, 22.93]


Varṇāśrama may be lower class, we cannot exclusively give himself for the service, the gṛhastha, some material connection they’re maintaining. Amongst such persons there is that classification. But those that have given wholesale they’re above varṇāśrama.


Bhakti Sudhīra Goswāmī: So their question is for those who are not given over wholesale.


Śrīla Śrīdhara Mahārāja: There, whatever is favourable to preaching Kṛṣṇa kathā they’ll accept that, only one creed.


ānukūlyasya saṅkalpaḥ, prātikūlya-vivarjjanam / [rakṣiṣyatīti viśvāso, goptṛtve varaṇaṁ tathā.

ātma-nikṣepa kārpaṇye, ṣaḍ-vidhā śaraṇāgatiḥ / evaṁ paryyāyataś cāsminn, ekaikādhyāya-saṅgrahaḥ]


   [“The six limbs of surrender are as follows: 1 - To accept everything favourable for devotion to Kṛṣṇa. 2 - To reject everything unfavourable for devotion to Kṛṣṇa. 3 - To be confident that Kṛṣṇa will grant His protection. 4 - To embrace Kṛṣṇa’s guardianship. 5 - To offer oneself unto Him. 6 - To consider oneself lowly and bereft.”] [Caitanya-caritāmṛta, Madhya-līlā, 22.100  - quoted from Vaiṣṇava Tantra]

   [&Śrī Śrī Prapanna-jīvanāmṛtam, p 9-10]


   That is one point for them, from any position. And varṇāśrama is a question for those who are still under some influence of mundane affinity.


Bhakti Sudhīra Goswāmī: Yes. That’s what they want to know. They want to organise their community like that.


Śrīla Śrīdhara Mahārāja: They cannot give up wholesale, they may be combined in some such system. And those that are out to do anything and everything for Kṛṣṇa, eta saba chāḍi’ āra varṇāśrama-dharma / akiñcana hañā laya kṛṣṇaika-śaraṇa, they’re after anything for the service of Kṛṣṇa. A suicidal squad.


Bhakti Sudhīra Goswāmī: So what is your advice for these people who are not ready to sacrifice everything. They may have some attachment to intoxication, to Christianity, or...


Śrīla Śrīdhara Mahārāja: The intoxication etc, ...


Bhakti Sudhīra Goswāmī: Yeah. They’re not ready to give that up.


Śrīla Śrīdhara Mahārāja: In special case, the Ācārya taking the risk in his own hand may give Hari-Nāma, but not dīkṣā. Hoping, and when that expectation that in a very short time he will give up. Only in important cases, in exceptional cases, he may give Hari-Nāma, otherwise not. Generally, it cannot be a rule that when they go on with intoxication, and prostitution, and any other, the profession of a robber, these things should be avoided.


Bhakti Sudhīra Goswāmī: The higher varṇas are called dvija. So that meant there were some initiations for brāhmaṇa, kṣatriya, and vaiśya.


Śrīla Śrīdhara Mahārāja: Brāhmaṇa and vaiśya.


Bhakti Sudhīra Goswāmī: And kṣatriya, all three of them are dvija.


Śrīla Śrīdhara Mahārāja: Dvija, yes.


Bhakti Sudhīra Goswāmī: So, what I don’t understand is if a kṣatriya was twice born, he’s dvija, and he gets some kind of a sacred thread. So what is the difference between the initiation of a brāhmaṇa, kṣatriya, and a vaiśya?


Śrīla Śrīdhara Mahārāja: One may be considered as this Pañcarātrika vidhi. Dīkṣā is of three kinds, vaidiki, purāṇaki, and tantriki. In vaidik dīkṣā, when he’s fit, cent per cent, on the flow in the plane, to give him recognition, license. And the purāṇaki, by the company of the sādhus to correct him to take to the proper mark and then give dīkṣā. To make him fit, and then impart that dīkṣā mantra. And the tantriki, the lowest, who has accepted the principle, but not realised the position of that. In expectation that in future he will come. So,


   asudya suddya kalpa brahmana kali sambhava klesam agamana nagena suday na strota vartena [?]


   So vaidiki śikṣā generally never used for the Kali-yuga brāhmaṇas. They’re generally accepted as non - unfit, they’re generally taken as unfit. So this tantrika śikṣā, he has accepted the ideal, but he’s in lower position. But he has sincere earnestness to reach to the goal of a brāhmaṇa. He’s given trial, to make progress. And there some sub-division, it is in the discretion of the Ācārya who gives, the spiritual leader, they will come to consider in this lowest level, tantrika śikṣā, how to deal in different positions. It is their discretion, their risk, to allow license to anyone and everyone, whom he will issue license and give recognition. ___________________________ [?]


Bhakti Sudhīra Goswāmī: So if these people...


Śrīla Śrīdhara Mahārāja: So, you are to avail yourself of the ten o’clock train?


Bhakti Sudhīra Goswāmī: Yes.


Śrīla Śrīdhara Mahārāja: You are to start by half nine? You’ll take prasādam, all these things [?]

__________________________________________________________________ [?] So shortly.


Bhakti Sudhīra Goswāmī: Yes. So I’ll just tell you - what they want to know, in their community they want to arrange a varṇāśrama community.


Śrīla Śrīdhara Mahārāja: But the principle underlying is this I can explain, and how to translate it into practice you are to use your discretion according to the local situation.


Bhakti Sudhīra Goswāmī: Yes. They’re thinking that children should be taught in a particular way. And like there are many people in America, in the west, they’re attracted to martial arts, this military science of fighting. They like to fight.


Śrīla Śrīdhara Mahārāja: They’re kṣatriyas.


Bhakti Sudhīra Goswāmī: So should there be a guru for that, fighting guru? And basically what they like in the west, they like martial arts, astrology, they’re very fond of this, and intoxication.


Śrīla Śrīdhara Mahārāja: Then they’re some brāhmaṇas. Affinity for education that is brāhmaṇic qualification, affinity for culture. And organising and fighting that is kṣatriya. And money making tendency is vaiśya. And the ordinary general labour that is śūdra.


Bhakti Sudhīra Goswāmī: So, they want to know, can there be a community where these people are all mixed, living together. Those of the kṣatriya tendency, vaiśya tendency, brāhmaṇic...


Śrīla Śrīdhara Mahārāja: They may be organised by Vaiṣṇava Guru, giving their respective duties.


Bhakti Sudhīra Goswāmī: And what about their physical location? Should there be a brāhmaṇa section, vaiśya section, kṣatriya...


Śrīla Śrīdhara Mahārāja: If exceptional case, that a brahmacārya though brāhmaṇa he took the fighting occupation. And there is Viśvāmitra, though kṣatriya, he took this penance and other things. Exceptional cases may be there.


Bhakti Sudhīra Goswāmī: Yes. But about their living arrangement?


Śrīla Śrīdhara Mahārāja: Small difference there may be. Brāhmaṇa, kṣatriya, vaiśya, they may do. But śūdra, who are very, whose saṁskāra that is mean, ways of living is nasty, there you should have some consideration how they should be dealt with in a temple. Those whose habits are of nasty type, do not want to distinguish between ucchiṣṭham and non ucchiṣṭha. Do not want to bring this flower service, and the sweeping service. Some distinction in the vidhi is necessary. Sweeping service is lower service, and brāhmaṇic service, worshipping, very higher quality service. There must be some distinction between them, according to gradation of service.

   But when there are no men, one man can worship, one man can sweep, one man can cook, one man can cleanse. But when in a group there may be different sections, he will be in charge of the sweeping, another he’ll be in charge of worshipping, and the gradation must be observed.

   And what is generally not found in your communities, they put this Hari-Nāma, this mālā, on the shoe. But a man of this varṇāśrama type he will shudder to think it.

   Taking God’s prasādam and don’t wash their hands, they’re habituated to do so. But a man of varṇāśrama system cannot tolerate, he must give some distinction between food. If any importance is attached to prasādam, that prasādam may not go to be returned to the Deity. And if we take the prasādam of Guru we must observe such signs that the śiṣya’s prasādam may not have any connection with that Guru.

   So with prasādam and many other things, the head we consider to be purified, and the leg is considered in coming in the dust and the dirt. So head and foot may not be considered as same level. In this way there is some consideration of sadācāra, and according to that there will be some classification.

   Taking food himself, without washing the hand he wants to offer something to the God. Touching the flower, touching another food to be offered to the God, these are objectionable. The heart of one’s devotional conduct, there is gradation, and we’re to know and to introduce it into the system, varṇāśrama specially.


   Hare Kṛṣṇa. So, again you are coming back?


Bhakti Sudhīra Goswāmī: Yes.


Śrīla Śrīdhara Mahārāja: Then I shall hear more questions. Here we stop today.

Vāñchā-kalpatarubhyaś ca...


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


Devotees: Jaya!


Śrīla Śrīdhara Mahārāja: Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!


Devotees: Jaya!


Śrīla Śrīdhara Mahārāja: Śrīpāda A.C. Bhaktivedānta Swāmī Mahārāja kī jaya!


Devotees: Jaya!



Śrīla Śrīdhara Mahārāja: ...it may be easy for the centre to go on this work of synthesis.


Bhakti Sudhīra Goswāmī: Yes. They have one ticket, it is called the ‘Around the World Ticket.’ So sometimes you can get that...


Śrīla Śrīdhara Mahārāja: For only one individual, or anyone can use?


Bhakti Sudhīra Goswāmī: One individual. But that ticket, sometimes it is available for eleven hundred dollars.


Śrīla Śrīdhara Mahārāja: Eleven hundred dollars. And anyone may use?


Bhakti Sudhīra Goswāmī: The man who purchases the ticket, he must use it.


Śrīla Śrīdhara Mahārāja: But not such a system that anyone may use?


Bhakti Sudhīra Goswāmī: No.


Śrīla Śrīdhara Mahārāja: All over India, everywhere, any man may use?


Bhakti Sudhīra Goswāmī: No.


Śrīla Śrīdhara Mahārāja: Such ticket has...


Bhakti Sudhīra Goswāmī: They don’t have that kind of a ticket yet. But we may be able to get the special around the world ticket, and when everyone wants to come at the time of Māyāpur they could start early and visit these other centres.


Śrīla Śrīdhara Mahārāja: Visit other centres, and two or three days staying, and giving lectures, and encouraging the local people, and then come to another centre, in this way.


Bhakti Sudhīra Goswāmī: Yes. We can try to do that.


Śrīla Śrīdhara Mahārāja: Dayādhara [Gaurāṅga] told, he came here, back, this Malaysia temple members disregarded him. But when he came here the same temple members came and got him to Vṛndāvana. But he told that I shall come back and see me, and then he will fix his programme. But no letter after he has left Navadwīpa. If you meet him you may try to see him also. Or you may ask give a letter for, if you don’t meet Akṣayānanda Mahārāja, then you will give a letter for me__________________________ [?]


Bhakti Sudhīra Goswāmī: Yes. Do you have a message for him?


Śrīla Śrīdhara Mahārāja: Mādhava Purī Mahārāja had a very interest for his presence there in his zone.

Anyhow, what should I say? I’m an old man. You try to manage the whole thing.


Bhakti Sudhīra Goswāmī: Yes. We will try to do that.


Śrīla Śrīdhara Mahārāja: __________ [?] Gaura Hari bol. And they’re also preaching, “Śrīdhara Mahārāja will very soon leave this planet.” ________________ [?]


Bhakti Sudhīra Goswāmī: I don’t think that you are on this planet, to begin with.


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa.


Bhakti Sudhīra Goswāmī: Sometimes our Guru Mahārāja would say, “You think we’re in Los Angeles, but we’re in Vaikuṇṭha.”


Śrīla Śrīdhara Mahārāja: There from we can guide, anyone, wireless, we can send our direction.

Gaura Hari. Gaura Hari. Your Guru Mahārāja came here in dream and he told that, “I won’t leave the place.”


Bhakti Sudhīra Goswāmī: Jaya! Hare Kṛṣṇa. Sometimes he would say that he would continue to live by his words, in his books.


Śrīla Śrīdhara Mahārāja: Yes. And sometimes he encouraged, “That if I disappear, your grandfather is there at your backing.” That also he told.


Bhakti Sudhīra Goswāmī: But when he said that, what I don’t understand is the grandfather, Śrīla Bhaktisiddhānta Saraswatī, he has left, so how can he say, if I leave then the grandfather will take care of you?


Śrīla Śrīdhara Mahārāja: Ha, ha. The backing from invisible help, this impression, inspiration. That means ‘if the departed grandfather can help you, then you’ll expect my help also, from the background.’

The purport. Gaura Hari bol. Tomorrow morning, what o’clock? Six thirty?


Bhakti Sudhīra Goswāmī: No. We will be here tomorrow morning for your darśana, because the train does not leave until around seven in the evening, seven at night.


Śrīla Śrīdhara Mahārāja: Seven at night. So you may...


Bhakti Sudhīra Goswāmī: We may take a late morning train, ten o’clock, ten fifteen, twelve thirty.


Śrīla Śrīdhara Mahārāja: Twelve thirty?


Bhakti Sudhīra Goswāmī: Yes, we may take...


Śrīla Śrīdhara Mahārāja: But before noon?


Bhakti Sudhīra Goswāmī: Yes, something approximately.


Śrīla Śrīdhara Mahārāja: Because trains are not reliable, so sometime earlier you must avail yourself.

   But after taking morning prasādam between noon taking prasādam then you will start?


Bhakti Sudhīra Goswāmī: Yes.


Śrīla Śrīdhara Mahārāja: All right. Gaura Hari bol. Gaura Hari bol.

   One letter came in the name of Jai Gaurendu. ____________________________ [?]


Bhakti Sudhīra Goswāmī: Do you want me to get it?


Śrīla Śrīdhara Mahārāja: Yes. I have read that. Nimāi ____________ [?]

   “If they abuse me, I’ll be saved from my unknown defects.”


Bhakti Sudhīra Goswāmī: Jaya!


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa.


___________________________________ [?]


Bhakti Sudhīra Goswāmī: Yes. Brahmānanda.


Śrīla Śrīdhara Mahārāja: [31:20 - 31:46 ?]


Bhakti Sudhīra Goswāmī: Because Brahmānanda, he wanted to be the Ācārya. So they thought they will get rid of our Guru Mahārāja and then Brahmānanda will be Ācārya.


Śrīla Śrīdhara Mahārāja: [31:59 - 32:10 ?]


Bhakti Sudhīra Goswāmī: No. He’s from a Jewish background.


Śrīla Śrīdhara Mahārāja: Kīrtanānanda?


Bhakti Sudhīra Goswāmī: His father was a Christian preacher.


Śrīla Śrīdhara Mahārāja: [32:25 - 33:41 ?] ...tarkā-pratiṣṭhānāt [The Absolute Truth can never be established through argument.] [Brahma-sūtra, 2.1.11] & [Gauḍīya Kaṇṭhahāra, 7.104]

[33:50 - 34:40 ?]


Bhakti Sudhīra Goswāmī: You’ll have to read that ________________ [?]


Devotee [Nimāi?] : Dive deep into reality. ________________ [?] Then subjective evolution.


Bhakti Sudhīra Goswāmī: Yes. The reality within you.


Devotee: Yes. Dive deep into reality.


Śrīla Śrīdhara Mahārāja: The depth of reality, deep conception of reality, dive deep into reality. Then you will find it is beauty. The highest conception of truth is beauty.


Devotee: __________________________ [?] Dive deep into reality ___________________ [?]


Bhakti Sudhīra Goswāmī: Yes. All of these are very original.


Śrīla Śrīdhara Mahārāja: ___________________ [?]


Devotee: _________________ [?] You have established a new standard.


Bhakti Sudhīra Goswāmī: Yes.


Śrīla Śrīdhara Mahārāja: Ideal realism.


Devotee: __________________________________________________________ [?]


Bhakti Sudhīra Goswāmī: Yes. When we have the full book, then it will be very substantial, as a gradual progression.


Śrīla Śrīdhara Mahārāja: What is Midas finger? Whatever he touches turns into gold.


Bhakti Sudhīra Goswāmī: Yes. King Midas.


Śrīla Śrīdhara Mahārāja: Midas finger. Your finger is made of Midas finger. [37:20 - 38:15 ?]


   There is another tale, that one Nashan [?] he fell down from the top of the building and he wanted the boon that the gravitation may go away. So in case, then that was granted, then he cannot put his leg forward, all these things, as if in the sky, just over the gravitation. They found difficulty to move. The sea, they cannot walk there. So that was the case with that gentleman.


   So what is, we’re born in a particular atmosphere, and that is really wholesome for us. If we want anything that will be - that is beyond harmony. But still we’re in the discord. The real harmony is in home, sweet, sweet home, the realm of harmony.


Devotee: You have translated last line of your Premadhāma-deva-stotram, prema-dhāma-devam eva...

   “I sing the glories of my Golden Lord Gaura Sundara, the Golden Lord here.”

   The Golden Lord means He’s not made of gold, but actually He’s above gold, the beauty of gold, we mean the beauty of gold realised.


Śrīla Śrīdhara Mahārāja: Golden means valuable.


Devotee: Golden is valuable. Yes, in this sense it means golden. But not the Midas. So our Dhīra Kṛṣṇa Mahārāja’s finger is like that, whatever he’ll touch. [40:26 - 41:12 ?] Mahāprabhu in His dancing mood.


Bhakti Sudhīra Goswāmī: Yes. And also we’re going to put one caption that that is Kṛṣṇa Himself. He’s tasting His own sweetness.


Devotee: Yes Mahārāja. ________________ [?]


Bhakti Sudhīra Goswāmī: Yes. So the last chapter is going to be, Kṛṣṇa searching for Kṛṣṇa.


Śrīla Śrīdhara Mahārāja: Ha, ha, ha, ha.


Bhakti Sudhīra Goswāmī: The Rāmānanda Rāya talk, that Mahārāja gave one __________ [?]


Devotee: Oh, Kṛṣṇa searching for Kṛṣṇa.


Bhakti Sudhīra Goswāmī: That will be the last chapter where Kṛṣṇa is searching for Kṛṣṇa, engaged in the search for Śrī Kṛṣṇa.


Śrīla Śrīdhara Mahārāja: Searching for Kṛṣṇa in the mood of Rādha. Searching must be in the mood of devotee, the searcher. In different mood of searching.


Devotee: ____________________________________ [?]


Śrīla Śrīdhara Mahārāja: Search of Kṛṣṇa may be in the mood of Yaśodā, in the mood of Rādhā, mood of Subal, Śrīdam, so different moods.


Devotees: ___________________________________________________________________________ [?]





Śrīla Śrīdhara Mahārāja: ___________________ [?]


Bhakti Sudhīra Goswāmī: So Mahārāja, I was thinking that Śrīla Bhaktisiddhānta Saraswatī Ṭhākura, he wanted that you would preach in the west. So when we’re making these books of Your Divine Grace then your conception of Kṛṣṇa consciousness is being preached in the western countries.


Śrīla Śrīdhara Mahārāja: Yes, carried out.


Bhakti Sudhīra Goswāmī: So that order of Śrīla Bhaktisiddhānta is being fulfilled.


Śrīla Śrīdhara Mahārāja: Yes, satya-saṅkalpaanyhow it is being done. Before my departure he’s extracting such duty from me as he wanted to do, forcibly. But I told that if Mohamed does not go to the mountain the mountain is coming to Mohamed. Divine will is such. Before my departure, the last moment he’s extracting that from me.

   “What I have stored in you, that is stored for the purpose of the people. And you must give delivery of that before your departure. It is people’s wealth, devotee’s wealth.”


Bhakti Sudhīra Goswāmī: Yes. Public domain.


Śrīla Śrīdhara Mahārāja: “It was meant for that. Not that you will store, you will steal that property and fly from the place.”


Devotee: Yes. It’s our only hope. Hare Kṛṣṇa.


Bhakti Sudhīra Goswāmī: Somewhere in Caitanya-caritāmṛta, there’s a statement that in Kali-yuga there are no religious principles, but Vaiṣṇava scriptures and Vaiṣṇavas.


Śrīla Śrīdhara Mahārāja:


[asat saṅga tyāga - ei vaiṣṇava ācāra] śtrī saṅgī - eka asādhu, ‘kṛṣṇābhakta’ āra


   [“A Vaiṣṇava should always avoid the association of ordinary people. Common people are very much materially attached, especially to women (and women to men). Vaiṣṇavas should also avoid the company of those who are not devotees of Lord Kṛṣṇa.”] [Caitanya-caritāmṛta, Madhya-līlā, 22.87]


Śtrī saṅgī, in Bhāgavatam it is mentioned that a man deeply associated with women is more dangerous than the woman herself. A woman is not so much powerful to draw us down, whereas a he friend of a woman can do.


[na tathāsya bhaven moho, bandhaś cānya-prasaṅgataḥ]
yoṣit-saṅgād yathā puṁso, yathā tat-saṅgi-saṅgataḥ


   [“The infatuation and bondage which accrue to a man from attachment to any other object is not as complete as that resulting from attachment to a woman or to the fellowship of men who are fond of women.”] [Śrīmad-Bhāgavatam, 3.31.35]


   So a man who’s addicted to women he’s more dangerous than the woman herself. The appreciator of woman-ship he’s more dangerous, he’ll canvas for her. Yathā tat-saṅgi-saṅgataḥ.


Bhakti Sudhīra Goswāmī: The so-called women’s liberation movement is very prominent in the west now. And they think that the Vaiṣṇavas have a bigoted or prejudiced viewpoint against women.


Śrīla Śrīdhara Mahārāja: And the Vaiṣṇava has got the highest honour for women. But their posing is the more suitable serviceable model. But when misdirected the most dangerous, and properly directed the most desirable. Women are more fit for nursing than a man, is it not, naturally?


Bhakti Sudhīra Goswāmī: Yes.


Śrīla Śrīdhara Mahārāja: So for service women’s disposition gets the foremost chance. That sort of disposition is necessary, helplessness. Man is assertive, but women are at the disposal of the aggressor, will be helplessly śaraṇāgata, surrendered. What is highest in the positive, in the perverted reflection that holds the lowest position. Is it not?


Bhakti Sudhīra Goswāmī: Yes.


Śrīla Śrīdhara Mahārāja: In the reflection the high top of a tree if reflected in a tank we shall see the high will be the lowest. The highest is in the lowest position in the perverted reflection. So reflection, and that is perverted.

   So what is the train you fix for starting? Ten or twelve?


Vidagdha-Mādhava: Eleven twenty.


Śrīla Śrīdhara Mahārāja: You’re sure? That may not make you late?


Vidagdha-Mādhava: That’s the safe train. We can also take twelve thirty.


Śrīla Śrīdhara Mahārāja: One train earlier you must take?


Vidagdha-Mādhava: Yes.


Bhakti Sudhīra Goswāmī: ...“stayed with Sudhīra Goswāmī in San Jose, or with my Godbrothers elsewhere.


Śrīla Śrīdhara Mahārāja: Hmm? Repeat it.


Bhakti Sudhīra Goswāmī: So he’s saying that he has much facility to work hard in New York. But then he ends up neglecting some of his practices, such as reading and chanting. Then he says, “I can do a lot of work but my Kṛṣṇa consciousness is not as good as it would be if I stayed with Sudhīra Goswāmī in San Jose, or with my Godbrothers elsewhere.” He’s saying his level of Kṛṣṇa consciousness would be higher.


Śrīla Śrīdhara Mahārāja: So what does he mean? That staying with you is not profitable?


Bhakti Sudhīra Goswāmī: No. Staying with me, he’s saying, would be more profitable for Kṛṣṇa consciousness, than staying in New York.


Śrīla Śrīdhara Mahārāja: More profitable than Parvat Mahārāja?


Bhakti Sudhīra Goswāmī: No. He doesn’t mean staying with Parvat Mahārāja. He means that when he stays in New York that he’s involved in working, always working day and night working. And his Kṛṣṇa consciousness is to some degree neglected. Whereas if he stayed with me...


Śrīla Śrīdhara Mahārāja: Why neglected, because he has to work hard under the direction of Parvat Mahārāja? No chance of...


Bhakti Sudhīra Goswāmī: No. Because of his work, his business, not Parvat Mahārāja.


Śrīla Śrīdhara Mahārāja: All right. Then?


Bhakti Sudhīra Goswāmī: Then he says, “On the other hand it would be difficult for me to stay in San Jose as it was hard to stay in India, because I like to be very active and have a lot of service. When I asked my question I did not ask it in a personal way. But the way Your Divine Grace answered me, saying that the most important thing is that which a disciple is doing as devotional service has the sanction of the Spiritual Master, or senior, elder Vaiṣṇavas. So my goal is just to try to do enough business to finance a nice relief centre in your name in New York. There are many here in New York who would very much appreciate such a facility, as a relief centre in your name there.” He’s saying many people there would appreciate that. So he would like to work in New York and give his money to support a centre in New York.


Śrīla Śrīdhara Mahārāja: And then, led by, under whose guidance?


Bhakti Sudhīra Goswāmī: Um! He’s asking you for that direction.


Śrīla Śrīdhara Mahārāja: He wants to work there independently?


Bhakti Sudhīra Goswāmī: He may help Parvat Mahārāja there.


Śrīla Śrīdhara Mahārāja: Yes. That is well and good.


Bhakti Sudhīra Goswāmī: So I think he would be willing to work in cooperation with Parvat Mahārāja.


Śrīla Śrīdhara Mahārāja: Good. Then?


Bhakti Sudhīra Goswāmī: Then he says, “So do you approve of this? Can I feel in my heart that this activity that sometimes seems so mundane is actually devotional service to you, if I do it with a sincere heart, as far as possible?”


Śrīla Śrīdhara Mahārāja: Does he want to work independently there, under direct direction of myself? What is his...


Bhakti Sudhīra Goswāmī: He wants to know that what he is doing there, that that is approved of by you.


Śrīla Śrīdhara Mahārāja: Yes. The general instruction is that in cooperation with Parvat Mahārāja he will engage himself in the service of that centre.


Bhakti Sudhīra Goswāmī: So what he’s saying, when he does this business work, sometimes it seems to him so mundane. But if he can think within himself that my Guru...


Śrīla Śrīdhara Mahārāja: Whatever will be favourable for the promotion of the centre there, he will do that selflessly.


Bhakti Sudhīra Goswāmī: Yes. I think that’s what he wants to know.


Śrīla Śrīdhara Mahārāja: Earning money, or any other service, whatever will be considered to be the real necessity, according to that.


Bhakti Sudhīra Goswāmī: Yes. So what Kṛṣṇa Kiṅkarā Prabhu is saying is that Dev Nārāyaṇa he works sometimes eighteen hours a day, he’s of strong business nature. So this does not give him the time to associate with Parvat Mahārāja or the devotees there. So Dev Nārāyaṇa he likes to work and then give some money. And not so much association does he have.


Śrīla Śrīdhara Mahārāja: It will be better, eighteen hours work to earn money, and six hours only for rest. So the association with the Vaiṣṇava, no time for that. So from my part I like to request to make some more time to pass with the association in service of the Vaiṣṇava. Twelve hours work is sufficient, and six hours for rest, and another six hours for other services. For reading scriptures, for serving in the centre, in different ways. But anyhow, association, and hearing when anyone is chanting the scriptures, in various ways.


Bhakti Sudhīra Goswāmī: Yes. Then he finishes by saying that, “The gentleman who is delivering this letter to you, this bhakta Tom, has a donation from me.”

   So here’s his donation, from Dev Nārāyaṇa and Tom, seventy five dollars and twenty five dollars.

   “He’s a good friend of mine, and Kṛṣṇa Kiṅkarā, and he chants Hare Kṛṣṇa on beads and has much appreciation for you.”


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa.


Bhakti Sudhīra Goswāmī: “He will be going to Vṛndāvana and I asked him to please bring me a stone, Śilā, from Govardhana Hill that I could worship. Guru Mahārāja, would that be all right for me to do?”

   He wants your approval if he could get one Govardhana Śilā.


Śrīla Śrīdhara Mahārāja: Yes.


Bhakti Sudhīra Goswāmī: “I plan on spending some time, perhaps a month if possible, in the San Jose temple of Sudhīra Goswāmī, if Sudhīra Goswāmī will have me. I’m very fond of him and I’m looking forward to being able to clear up some of my misconceptions of spiritual life with him. Thank you very much for all your compassion towards me.”


Śrīla Śrīdhara Mahārāja: Yes. That’s good.


Bhakti Sudhīra Goswāmī: “I hope one day I can begin to repay you. Wanting to serve your lotus feet. Dev Nārāyaṇa dāsa.”


   There’s some questions regarding Christianity. And Kṛṣṇa Kiṅkarā Prabhu he’s asking a question that, “What shall be the Vaiṣṇava viewpoint of Lord Jesus Christ, personally?”


Śrīla Śrīdhara Mahārāja: Incomplete Vaiṣṇavism, not fully fledged, but the basis of Vaiṣṇavism. Die to live, we find there to certain extent, at least physically. Immortality of the soul, in Socrates, is told, self sacrifice. And Christians say in the ideal of Jesus, self forgetfulness. But in our consideration not fully fledged, but the basis is there, but not clear, a vague conception of Godhead. We’re for Him, but how much, and in what shape, in what attitude? All these things are unexplained, and not clear conception, everything hazy, from far off. They’ve not taken any proper shape. The cover is not off fully, that we can come face to face with the object of our service. Service for the Lord is there, and a strong impetus to attain that is also there. The foundation is good, but the structure over the foundation is not clear, not specific, not perfect.

   On the basis of this statement of mine, is any other question? If any doubt or any part need clarified?


Devotee: There is one point in dialogue that a Christian where they like the ideas of surrender, service, giving everything...


Śrīla Śrīdhara Mahārāja: Yes, common, but for whom?


Devotee: But then they say, “Jesus says He’s the only way.”


Śrīla Śrīdhara Mahārāja: Yes. Die to live, so far, but what for?


Devotee: “But we cannot follow any other teachings.”


Śrīla Śrīdhara Mahārāja: Yes. What is the positive attainment and engagement? Not only our submission or gratefulness to the highest authority, but direct connection and cent per cent engagement. Only I’m going on in my own way. “Oh Lord, You give my bread.” Going once to the church in a week, that is not sufficient. Twenty four hours engagement is possible in the full fledged theism. God can engage us twenty four hours. We must attain that position. All engagement with Him, and always subordinate.


Devotee: There’s one Christian tradition that’s very similar to Gauḍīya Vaiṣṇavism.


Śrīla Śrīdhara Mahārāja: Only in the foundation, regards the foundation, very akin, that we must sacrifice everything for Him. But who’s He, and who am I? The awakening of both the parties, the inner acquaintance of both the parties is not complete, hazy connection.


Devotee: They’re afraid to go beyond Jesus because Jesus has warned them...


Śrīla Śrīdhara Mahārāja: I’m talking about Jesus, not them. The one who has given the ideal, I’m talking on his principle. He has given by instalments, not full. We agree about the strong foundation.


   Jesus was crucified because he told that, “Everything belongs to my father. Who is the Caesar, he’s got his own share, this material. And God my father has got another aspect of the possession of everything.”

   “Oh, you don’t recognise the ownership of Caesar in everything, so you are stood against that.”


   The foundation is very good, laudable, but that’s first instalment...


   ... my Lord. And who is my Lord, what nature? Who is my inner self? And what is my connection with Him, that I may live continuously in His memory and His service? I’m meant for Him. I’m designed and destined for Him. But it must be clarified and I must attain the highest position. All these things are not present there. Only sacrifice for Him, that is all right. It is the basic necessity. But after that what is the achievement, there they’re silent.


Devotee: They’re afraid to go beyond Jesus...


Śrīla Śrīdhara Mahārāja: Yes. But there’s so much grace, so much love in the divinity that He can embrace him. On His lap He can make us sit. He can do anything and everything, in very closer connection with Him. It is unfolded in Vaiṣṇavism. But if we’re afraid, we fear to cross the fundamental advice of Jesus then we become sahajiyā. We must risk everything for Him, my Lord. We must make our position firm in the service. Die to live. And what is living, we’re to analyse. And if without dying we want to drag Kṛṣṇa into our fleshy play then we become sahajiyā. We must cross this threshold given by Jesus. Die to live. We must risk everything. His company is so valuable to us. This material achievement is nothing, this is all poison. So no attraction for anything we shall engage with our body. We shall be ready to leave everything. All our present prospects and aspirations, for Him, He’s so great.

   Then, what is His greatness? What is my position? How I can engage myself full time in His service? Here he’s silent. Not any specific program from them. Here Vaiṣṇavism comes to our heart’s relief to satisfy the inner necessity of all different types, whatever it may be. Everything will be quenched there. You may be conscious or may be unconscious, so many demands within you, and that will be fully satisfied in its most beautiful form there, and there alone. That has been given by Vaiṣṇavism, specially by Mahāprabhu, in Vṛndāvana, Bhāgavatam, that so much close and loving connection we can get in God. God is such. Not only from far off we shall show some reverential salute, but we can have Him in a very closest way. Because, the feeling of having anything here, that cannot be real, that is a perverted reflection. And that must be in the original world, otherwise where from they come? The different feelings of necessity within us, where from, what is the cause? It must be present in the causal world. So all our hankerings in details must be satisfied there, representing the whole. Everything emanating from Him. So our wholesale satisfaction of every atom of our body, mind, etc, will get its fulfilment fullest there. That is given by Vaiṣṇavism, Mahāprabhu, Bhāgavatam. That is the speciality here.


Aranya Mahārāja: Guru Mahārāja, if we say that in Bhagavad-gītā it says that:


evaṁ paramparā-prāptam, [imaṁ rājarṣayo viduḥ

sa kāleneha mahatā, yogo naṣṭaḥ parantapa]


   [“O conqueror of the enemy, in this way, the saintly kings such as Nimi, Janaka, and others, learned this path of knowledge through the divine succession. Presently, after the passage of a long period of time, this teaching has been almost completely lost.”] [Bhagavad-gītā, 4.2]


   So what is the disciplic succession that Jesus Christ has appeared in? For a person to be a bona fide agent of Kṛṣṇa he has to appear in a disciplic succession.


Śrīla Śrīdhara Mahārāja: I want it to be more clarified. Do you like that in this saying of Kṛṣṇa, Jesus is also, Islam, all religions are included? Do you want to say like that?


Aranya Mahārāja: No. I’m saying, where, just like in Bhagavad-gītā, Kṛṣṇa says...


Śrīla Śrīdhara Mahārāja: There Kṛṣṇa is saying about karma-yoga, evaṁ paramparā-prāptam...


Aranya Mahārāja: Imaṁ rājarṣayo viduḥ.


Bhakti Sudhīra Goswāmī: No.


Śrīla Śrīdhara Mahārāja: Oh!


imaṁ vivasvate yogaṁ, proktavān aham avyayam

vivasvān manave prāha, manur ikṣvākave' bravīt


   [The Supreme Lord said: “Previously I instructed the sun-god Sūrya (Vivasvān) in this imperishable scientific knowledge, which is achieved by selfless action. Sūrya, the presiding deity of the sun, delivered it to his son Vaivasvata Manu, exactly as he had heard it from Me. Thereafter, Manu instructed the same knowledge to his son Ikṣvāku.”] [Bhagavad-gītā, 4.1]


   That is about karma-yoga, of Bhagavad-gītā. Not pure devotion or anything else, karma-yoga.


   “What I’m saying to you now, this is not a new thing. Already I told this to Sūrya, and from Sūrya, Vivasvān, then Manu, in this way that is coming down. And by the influence of the time that is finished. Again I’m saying the old thing to you. That is above karma-yoga. You don’t care about the result, good or bad, go on with your duty.”


rāga-dveṣa-vimuktais tu, viṣayān indriyaiś caran

ātma-vaśyair vidheyātmā, prasādam adhigacchati


   [“However, a true devotee on the path of renunciation in devotion (yukta-vairāgya) acts exclusively for My transcendental satisfaction. Abandoning attachment and envy, although accepting sense objects with his controlled senses, he attains full contentment of heart.”] [Bhagavad-gītā, 2.64]


   Then you can get a general peaceful mind there, so far.


Aranya Mahārāja: But it’s just that we preach that we’re bona fide agents of Kṛṣṇa because we come in a particular disciplic succession.


Śrīla Śrīdhara Mahārāja: There are different stages of education that is imparted in Bhagavad-gītā, this bhakti-yoga, karma-yoga, jñāna-yoga, then aṣṭānga-yoga, so many things. Different layers, and after all,


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]


   Śuddha-bhakti is above all and within all. Give up all your affinity to all other activities, whether religious or non religious, and come to take refuge at My feet. And the whole thing depends on My decision. So don’t try to push your demand to Me, but wholly surrender to Me and ask Me to give what will be the most beneficial to you. And what I shall give that will be the highest. Don’t try to put your demand to Me. That will be of less quality and quantity. Sarva-dharmān parityajya, mām ekaṁ śaraṇaṁ. And what I shall do on your behalf, fully surrendered to Me, and what I shall give you, rather, I shall give Myself to you. That will be the highest. All these methods and their prospects are more or less of so much effective and valuable, but the highest thing, don’t aspire after anything but Myself. And everything with Me, that will be your highest prospect, to want Me. To have Me, to live with Me, to do what I say, enter into My Own personal family, in My private life. That will be your best attainment. Don’t want this thing, that thing, from Me. The comparative study of all religious aspirations, so-called, and the highest shelter. All your inner necessities may be served only by My private, personal duty.”


Devotee: Some of the Christians they’re thinking, “If I’m to be sincere then I should follow the Christian śāstra, the Bible.” And they take very literally the word of Christ.


Śrīla Śrīdhara Mahārāja: Yes. According to the capacity one may be enlisted in a particular class for reading. So some will go to Christianity and after finishing his hankering still unsatisfied he will seek some other help. “What is God? I want to know it more perfectly.”


   In this I can say one example. There was one Professor [Ronald] Nixon in England, he came to fight in the first great war against Germany in the French line. Then, he was in the plane. The planes were at that time not so much improved. But anyhow, when the plane was hit, he was sure coming and he saw the plane will fall on the German area.

   He told, I met him in Vṛndāvana, he told, “Then, at that time I prayed, if there is any God let Him save me. And I promise that if I be spared this time, may not die in plane crash, or anything else, then I shall go to search after Him. The whole life I shall devote only in search after Him.”

   But the plane fell down and when he arose from his unconscious position he found he’s in the French line in a hospital within France. Then he thought, “There is God, and He has heard my last prayer.” Then when bodily cured he went straight to England to the bishops. “Such is my position. I want to search after God, wholesale. For twenty four hours I want to engage myself in God’s service. I want to see Him face to face, I want in such a way.”

   So many churchmen, clergymen, bishops, he saw. And ultimately many of them advised, “If you want Him face to face we cannot recommend you such a process. Then you go to India, and there may be yogīs who internally connect with Paramātmā, all these things, you my try there for your fortune.”

   So he came to India. And anyhow he met one lady in Lucknow University, the wife of [Dr. Jñānendra Nātha Cakravartī] the vice-chancellor of Lucknow University. Anyhow, how, I do not know. Perhaps when he came to Lucknow he wanted to go up in the hill, someone might have told him, “You see the vice-chancellor and get his advice.” But vice-chancellor’s wife [Monikā Devī] she was a Gauḍīya Vaiṣṇava, devotee of Mahāprabhu anyhow. And talking with the vice-chancellor he got the company of his wife. And he was so much charmed by her advice that he accepted her as his Guru. And his name was Professor Nixon, afterwards he took sannyāsa and his name was Swāmī Kṛṣṇa Prema. In the interim period what was his name I don’t remember. [“She called him Gopāla.” The Saints of Vraja, p 294. By Dr. O.B.L. Kapoor]

   Swāmī Kṛṣṇa Prema. And he had a comparative study about all the religions here, and he was attracted by Mahāprabhu’s gift. And he established one centre in Almorā, in U.P. and preached about Bhāgavata dharma of Mahāprabhu. That was his life. I met that gentleman, educated, fair, tall figure. But he had got such appreciation. And beginning from Christianity to Vaiṣṇavism his life came gradually, direct.


   And one Schulze [Sadānanda dāsa], that German scholar, he also told, “In no religious conception of the whole world, the whole time engagement with God, aṣṭa-kālīya-līlā sādhana, it has never been given in any conception of religion in the whole of the world. I have studied almost all the religious theology, but even none could conceive twenty four hours serving engagement with the Supreme Lord. It is only given in Bhāgavatam and the Goswāmīns developed from there.”


   It is possible, that all possible propensities, tendencies, we find in ourself, they have got their ideal, purest satisfaction possible, with Him. He’s so accommodating, He’s so comprehensive, and He’s so deep, and akhila-rasāmṛta-murtiḥ, the stock of supplying all possible rasa. All possible propensities, tendencies for satisfaction we may feel, or at present we may not feel, only their corresponding phase is present in His fullest figure, Svayaṁ-Bhagavān Kṛṣṇa. Akhila-rasāmṛta-murtiḥ. All different types of gratification what we feel within, that can only have its demand satisfied in Him and Him alone and nowhere else, to the fullest extent, most satisfactorily. Kṛṣṇa means this. The scientific representation of Kṛṣṇa is this, akhila-rasāmṛta- murtiḥ. Whatever satisfaction our inner heart demands that can fulfil its satisfaction only there. He represents everything, then He’s the Absolute Centre. It is not a very cheap thing, a cheap position, the highest position. Who can hold everything, the centre contains the whole, in some form or other. Ke?


Devotee: _______________________ [?]


Śrīla Śrīdhara Mahārāja: Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.

Not non-scientific, not non-intellectual, _______________ [?] satisfying all demands of intellect, then also He’s transcendental.


Devotee: Some are so much afraid to go beyond Bible though, they will not do comparison study.


Śrīla Śrīdhara Mahārāja: Maybe because they’re of that status.


sve svehadhikāre yā niṣṭhā, sa gunāḥ parikīrtitāḥ [viparyayas tu doṣaḥ syād, ubhayor eṣa niścayaḥ]


   [“Remaining fixed in the position for which one is qualified is considered virtuous. The opposite - accepting a position for which one is unqualified, while giving up a position for which one is qualified - is irresponsible and is considered impious. This is the conclusion of Śrīmad-Bhāgavatam.”]

   [Śrīmad-Bhāgavatam, 11.21.2]


   According to one’s own present capacity he will purchase in the market. In the market there may be valuable things, but the purchasers they must have some capacity to purchase them. So sve svehadhikāre yā niṣṭhā, and so much so that the tradesmen, the Ṛṣis, the tradesmen of the knowledge, they have also gone so far that they say, “This is the highest, and no further.” Giving stress to that, sve svehadhikāre. Just as,


[śreyān sva-dharmo viguṇaḥ, para-dharmāt svanuṣṭhitāt]

sva dharme nidhanaṁ śreyaḥ, para-dharmo bhayāvahaḥ


   [“It is better to carry out one’s own duties a little imperfectly rather than faultlessly perform another’s duties. Know that even death is auspicious in the discharge of one’s duties appropriate to his natural position in the ordained socio-religious system, because to pursue another’s path is perilous.”] [Bhagavad-gītā, 3.35]


   “Don’t go ahead, you’ll be doomed. Take your stand here, no further.” So much impression is given. Why...





Śrīla Śrīdhara Mahārāja: ...because with your full attention here, then you’ll be able to know to the finish and your march from this point will be sincere and satisfactory. Otherwise the sahajiyāism will enter your heart. Within one leap you will go to get the summit of the hill? That is impossible. So you have to march, but march must be sincere, real, satisfactory, real progress, not imitative progress. So that warning is given at every stage of life. “This is the highest for you, give your whole attention to that. Don’t be absent-minded and haphazard in your acquisition. Engage yourself fully with this class and the next will come out of its own accord. The next higher will come to you. You attend here, all your energy you invest here and the next will come automatically to you, the higher stage.” For that policy it has been told like that.


parokṣa-vādo vedo 'yaṁ, bālānām anuśāsanam [karma-mokṣāya karmāṇi, vidhatte hy agadaṁ yathā]


   [“Childish and foolish people are attached to materialistic, fruitive activities, although the actual goal of life is to become free from such activities. Therefore, the Vedic injunctions indirectly lead one to the path of ultimate liberation by first prescribing fruitive religious activities, just as a father promises his child candy so that the child will take his medicine.”] [Śrīmad-Bhāgavatam, 11.3.44]


   Just as when a professor comes to teach a child he will have to take the mentality of a child to teach the child. “Go so far and not much more.” But still he will say: “No, know this. This is the final. Give your whole attention to know this, get by heart this. And when that is finished then come forward.” In this way by gradual [progress].


Devotee: I’m very much attracted to those people who are Christians in America, to help them make some progress …


Śrīla Śrīdhara Mahārāja: Bhaktivinoda Ṭhākura has given his decision that Bhagavad-gītā was told to Arjuna and Arjuna engaged himself in fighting again. But had it been Uddhava in the position, in the place of Arjuna after hearing the whole of Bhagavad-gītā,


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]


   …he accepted and went away from the war field. Ha, ha. The same Gītā Upadeśa, the same advice for Arjuna it acted in one way, and for Uddhava it would have acted in another way. After hearing the whole of Bhagavad-gītā, sarva-dharmān parityajya, mām ekaṁ, Arjuna also told: tat kiṁ karmaṇi ghore māṁ, niyojayasi keśava. vyāmiśreṇeva vākyena, buddhiṁ mohayasīva me.


[jyāyasī cet karmaṇas te, matā buddhir janārdana,

tat kiṁ karmaṇi ghore māṁ, niyojayasi keśava.

vyāmiśreṇeva vākyena, buddhiṁ mohayasīva me

tad ekaṁ vada niścitya, yena śreyo 'ham āpnuyām]


   [“O Janārdana, O Keśava, if You consider that resolute and determined spiritual intelligence (vyavasāy- ātmikā-buddhi) is better than action in goodness and passion, then why do You engage me in the violent activity of warfare?”] [“My intelligence is confused by Your words. They appear to be ambiguous, sometimes supporting action and sometimes supporting knowledge. So please instruct me which of these two paths is most beneficial for me.”] [Bhagavad-gītā, 3.1-2]


   “You say that jñāna is better than karma. Then why do you want to engage me in this dreadful karma in fighting?”


   Then Kṛṣṇa told:


na karmaṇām anārambhān, naiṣkarmyaṁ puruṣo 'śnute

[na ca sannyasanād eva, siddhiṁ samadhigacchati]


   [“Without performing scripturally enjoined duties, one cannot attain knowledge leading to freedom from action and reaction. How can a person of impure heart obtain perfection by abandoning his prescribed duties?”] [Bhagavad-gītā, 3.4]


   “Here you have got your capacity in the karma. You finish this career and then you can aspire to come in the level of jñāna, enquiry into the knowledge. Na karmaṇām anārambhān, naiṣkarmyaṁ, that naiṣkarmyaṁ to do above all activity is not a very cheap thing. You finish your course of karma, then you’ll be lifted to the place of naiṣkarma, jñāna, and then bhakti, in this way. So I say that you engage yourself in this present fight. The fight is not recommended for everyone but for you and men of your section.”


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

Nitāi Gaura Hari bol! Nitāi Gaura Hari bol!


Devotee: There’s one book in the Christian tradition about an unknown Christian bhakta who is chanting...


Śrīla Śrīdhara Mahārāja: Ke?



Parthamitra: Guru Mahārāja, when one is preaching to the society at large, how does he know how far to recommend the stage of God realisation that a person should follow?


Śrīla Śrīdhara Mahārāja: Who are you?


Bhakti Sudhīra Goswāmī: Parthamitra.


Śrīla Śrīdhara Mahārāja: Parthamitra. What does he say?


Bhakti Sudhīra Goswāmī: He’s saying: “So, you’re saying that something is meant for one person, something is meant for another person, so when we preach to people in general how shall we know how to preach?”


Śrīla Śrīdhara Mahārāja: That should be preached in a general way and they will come according to their inner response. Some will come to attack, to close the meeting. The communist minded, they will say: “No religious preaching is allowed here. It is all theoretical. You will neglect the concrete world and you make an abstract thing to be everything and the people will suffer. We won’t allow it.” There is that such also. Beginning from there, there are so many stages. And in a mob you will preach and one who will find response in his inner heart, he will come to you to see. That is, according to the degree of realisation one will come. Birds of the same feather flock together. Inner demand, inner necessity will bring them.


   [Śrīla A.C. Bhaktivedanta] Swāmī Mahārāja went there and so many came. How? They are not this Gauḍīya Vaiṣṇava. But from inner tendency while wandering in this world everyone is gathering some new experience, new taste. Rather, the taste for this outside world is vanishing and inner taste is awakened, and awakened to the degree of, according to the degree of awakening one will come to respond to a preacher. In his own layer he will find, “Oh, after so long, what little urge I found in my heart, I see there is possibility of outlet. There is a plane of that sort to satisfy that ambition and aspiration of mine. There is a chance in the outside so I must connect with him and I shall enquire of that land of my dreams.” In this way they will come. ________________________ [?] Birds of the same feather flock together. According to the inner taste they will come together and they will go on with their duty in that plane, that place, ‘how from there they can go further, higher position?’ In this way. Sometimes after rebirth it takes place, and sometimes in the same life one may change his creed and go higher somewhere else.


Parthamitra: So when one preaches, if the quality that he’s preaching is too high he may discourage...


Śrīla Śrīdhara Mahārāja: May be too high for one, and may be too near for another, but not too high for all. Then why this conversion is possible? How? So many going to be Mohammedan, Islam. So many going to be Christian. So many going to be Hindu. You, at present not born, all not born Christian. When Christianity first came no one was a Christian before. How the people were attracted to become Christian? There was in their heart the hankering for Christianity.


   So, it is there, brahmāṇḍa brhamite. When Acyutānanda went to my birth place, one headmaster he asked him: “From so near we cannot appreciate the teachings of Śrī Caitanya. How from so far have you come to realise it? You have come from a country so far off to sacrifice your life for the service of Śrī Caitanyadeva, but we are so near but we can’t appreciate that.”

   Acyutānanda answered,


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]


   We are to acquire this capacity during the course of our wandering through different positions in the whole of this creation. We are wandering from this land, that land, this species, that species, and in course of that we gather some sukṛti. Unknown sukṛti - ajñāta-sukṛti, then jñāta-sukṛti. Unknowingly, unconsciously also our energy is spent, utilised for a particular cause, and the reaction comes in me. In this way that sukṛti. And sukṛti developed - jñāta-sukṛti, and then śraddhā. On the surface the attraction comes to me for a particular truth, of the universal truth. In this way it comes, anywhere. A beast may feel the tendency to serve Kṛṣṇa. In Vṛndāvana it is so. So many trees, beasts, water, everything in the material posing but they have while they’re there, they are, they have consciously acquired that position. Or they are eternally holding that position in different poses for the service of Kṛṣṇa.


Devotee: There’s one book about a Christian bhakta. He chants mālā, he chants the name of Jesus.


Śrīla Śrīdhara Mahārāja: Yes. Catholics also use the beads, we know.


Devotee: Yes, rosary.


Śrīla Śrīdhara Mahārāja: They may take the name of Christ. Yes, they may do.


Devotee: Yes, in Russian Orthodox Church this man was chanting the name of Jesus.


Śrīla Śrīdhara Mahārāja: Yes. He will attain the position of Jesus, at most.


Devotee: But his heart was growing very soft and he was feeling some ecstasy, and he was feeling great love for Jesus.


Śrīla Śrīdhara Mahārāja: Jesus. That may be. It also may be so that in his perfect growth he may be finished there. Eternal paraphernalia of Jesus, he may remain there, with fullest satisfaction, he’s fated to be there.


Devotee: So not every Christian we can come to and attract...


Śrīla Śrīdhara Mahārāja: Again by his, when from Brahmaloka it is also possible. It will be difficult because his highest attention, purest attention, he thinks he has attained it. So to remove him a forceful sādhu is necessary. It is also possible, not impossible. Even from Brahmaloka where everything is non-differentiated, by the will of God and the powerful will of the devotee, high devotee, they may be raised from the slumber and taken into action. It is possible. Nothing is impossible. But generally he may pass long, long ages there, satisfied. So far, no further. In the space of infinite time, nothing is so much great, so much spacious. Long, long, he may remain holding that position. So many dissolutions and creations will come and go. Any time his slumber may be broken, possibility. From time immemorial this created world is and so many going up, down, up, down. It is infinite, and even from the midst of that some are coming out, a question of infinite.

   Suppose the question of Jesus. His position may be considered as eternal. And some time may come when Jesus himself may be converted into Vaiṣṇavaism. It is not impossible.


Devotee: Do you not think that Jesus had awareness of Kṛṣṇa, as a person, as the Personality of Godhead?


Śrīla Śrīdhara Mahārāja: Yes. If most closely detected then we’re bound to say that there is some possibility of getting Kṛṣṇa in the life of his infinite way. Ha, ha, ha, ha, ha.


Devotees: Ha, ha, ha, ha.


Devotee: I didn’t understand.


Śrīla Śrīdhara Mahārāja: Jesus is stagnant or progressive? Is he stagnant?


Devotees: No.


Śrīla Śrīdhara Mahārāja: Where he has reached, is that finished forever, or he’s dynamic?


Devotee: The Christians say he has full knowledge.


Śrīla Śrīdhara Mahārāja: So he’s stagnant there, finally fixed? Jesus’ position. The bishops, who says his position is final, or progressive life? Dynamic or static? Final? That position he holds or he can make further progress. And Jesus only barred from making any progress? What do you say? Ha, ha, ha, ha, ha. Is he a member in the dynamic world or stagnant? So infinite is such. The infinite, we’re going to deal with infinite, it is ludicrous for us that we want to deal with infinite. Hare Kṛṣṇa.


Devotee: What form of Kṛṣṇa was Christ...


Śrīla Śrīdhara Mahārāja: Why Kṛṣṇa is considered to be absolute? You are to enquire about that in a scientific way, step by step, step by step. You go on reading, what I told, Śrī Kṛṣṇa-saṁhita and Bṛhat-Bhāgavatāmṛta, it is already translated. Very minutely you try to follow the advice that is given, instructions, given in Bṛhat-Bhāgavatāmṛta. The development in theism, the theism as in dynamic character.


Devotee: One question he’s asking: “Is there a method to preach the presence of the soul in the lower species?”


Śrīla Śrīdhara Mahārāja: I don’t follow.


Bhakti Sudhīra Goswāmī: The Christians, they do not accept, generally, they do not accept that there is soul in animals and lower species, so how to preach about that?


Śrīla Śrīdhara Mahārāja: He did not care to bring them within that program to embarrass those persons. They cannot do but eating on vegetables and the animal species. So, at this point, they’re not to be embarrassed by all these questions. Let them begin the theistic life eliminating those possibilities of reaction. Then again when they will feel about them they will be given that sort of instalment. But there is also life and not less qualified than the human position, but in course of this evolutionary movement they’re thrown into such condition as a result of their own karma. Tamasar bahu rupena vestitar karma hetuna [?]


   Wherever there is life, the soul is there within. It is a common thing. But Jesus thought it would be, the ideal of Jesus thought it would be impossible for them to adjust to such a degree with the environment. “Let them begin the culture of theism.” Then gradually it will be, if such instruction will be given that, “You must adjust with your neighbour with generosity, liberally.”

   There is also not only ātmā, soul, but God is also there, everywhere. They are feeling pain and pleasure, happiness. In an animal it is of course quite clear that when they’re killed they feel pain. So there is life, that vibration of pain there. Consciousness is there and soul is a unit of consciousness, pure.

   To whom they preached, they’re not so much qualified as to extend their knowledge so far. They’re not prepared for so much sacrifice in their practices. So those who are not prepared to such extent, Christianity given by him. Everything ordained from the same common centre. So Christianity has got also its necessity. Islam has got also its necessity, because it has got some room in this universe. Not unnecessary, but relative position, not absolute.

   And what is the question, the position of the Absolute Truth when we are to enquire, then we come to India where they have dealt very extensively with all possible conceptions of religion. And then ultimately come to the conclusion by which Śrīmad-Bhāgavatam has been given. So many variegated natures of theological conceptions found in India. A part of that is not present anywhere in the world, as much as theological culture was in India of different shades of life. But ultimately Śrīmad-Bhāgavatam has been given to be the highest. How? That we are to understand, to follow. Very minutely you are to follow that Bṛhat-Bhāgavatāmṛta, and more in a present modern form in Śrī Kṛṣṇa-saṁhita by Bhaktivinoda Ṭhākura and Caitanya Śikṣāmṛtam. Bhāgavatāmṛta is already translated into English I know, from Māyāpur perhaps, Bṛhat-Bhāgavatāmṛta.


Devotee: I read that.


Śrīla Śrīdhara Mahārāja: You read that, but you read more closely, more scrutinisingly you read that until and unless you find satisfaction to answer all your enquiries. So repeat, repeat, repeat. Read, read and read it. The gradation is there of sambhanda-jñāna, how one is from a particular position, how he’s forced to make his progress in a particular direction. Hare Kṛṣṇa.


Devotee: I asked one question the other day but I did not fully understand the answer. It was about the soul going into animal species. And if there is no recollection of why he is suffering then how can he benefit? Say he has robbed someone, hurt someone, then he is punished but he does not remember why he is being punished, all he knows is he is suffering.


Śrīla Śrīdhara Mahārāja: In what stage to make him unconscious necessary for the doctors? When a doctor deals with the patient, when does he feel that the patient should be made unconscious?


Devotee: When it is too painful for the patient.


Śrīla Śrīdhara Mahārāja: So there is a necessity of unconsciousness in one’s benefit of life, a necessity of being unconsciousness. So a man, a dacoit is imprisoned and put under chain when his movements will be detrimental to him. Then his position is confined in the cell and chained. So to take out the independence of voluntary action, sometimes it is necessary. The voluntary action should be taken away from him and by suffering his previous reactions may be relieved, then again given the voluntary action. Voluntary will has occurred so much misdeed and reaction for him that for the time being it is necessary that voluntary will, will be stopped. And he will be allowed to suffer his previous actions of his previous sins. Then again some freedom will be given to him so that he may take the real course, the course which is peaceful for him. As long as a drunkard when he’s expected to do some mischief to the environment he should be confined, and when that madness of drinking gone then he will be left again for free action. Do you follow?


Devotee: I think the expression is ‘sleeping it off.’


Śrīla Śrīdhara Mahārāja: That ‘Why confined?’ The possibility of free action is taken away forcibly. Ignorance given, ignorance given, and he’s to suffer the consequence of his previous action, and when that’s finished, then again work. A man is making business in a black way, then he’s put under lock and key, and some punishment. And then after he suffers the punishment he’s again allowed to begin his business. For his previous disservice in the society he’s punished and his business stopped. Then again after some suffering then he may be expected to learn that he was doing wrong, then he’s allowed again to start his business. He’s punished and business stopped for his previous mal business. I’m not clear? Do you understand what I want to say? Why the knowledge taken away and ignorance given to the party? The offending party, his last punishment is to take away his freedom, because thereby his freedom he will go in the wrong way, wrong way, to take out the freedom from him because he’s moving towards the wrong direction.


Devotee: But he cannot remember.


Śrīla Śrīdhara Mahārāja: That is one side. Another side is that he will have to suffer the consequence of his past action so his progress should be stopped and he must suffer the consequence of his past action and then he will be again let free. A man, a dacoit is doing wrong so he must be kept in custody and all his movement stopped. Then when by punishment he’s supposed to have some knowledge, then he will again be let free. This is quite reasonable.


Bhakti Sudhīra Goswāmī: _______________________________________ [?]


Devotee: Also, the point is that Kṛṣṇa doesn’t forget.


Śrīla Śrīdhara Mahārāja: His zone of action is snatched away. Freedom is being misused so that is taken away.


Bhakti Sudhīra Goswāmī: Sometimes in the Bhāgavatam of Kapila, and I think you quoted Jīva Goswāmī, he says sometimes, rarely, in the womb of the mother the soul may have the recollection of his past one hundred births.


Śrīla Śrīdhara Mahārāja: Jīva Goswāmī has cleared that, that not all the time in the womb, but the particular child who is conscious of God in the womb, when he comes out, with this link he may go on further.


Bhakti Sudhīra Goswāmī: But there is some recollection there of his one hundred births.


Śrīla Śrīdhara Mahārāja: That is not universal, but particular case. That is particular case.


Bhakti Sudhīra Goswāmī: I’m just giving the example where in a case one may remember his past births.


Śrīla Śrīdhara Mahārāja: Yes. One hundred births, and he prays to the Lord: “I have done many things wrong. If I come in connection with the world this time I shall try my best to make progress towards You.” These things. In a diseased man, a man living, sometimes he finds God consciousness very pure in him, and sometimes filthy conceptions comes in him. Not continuous pure mentality we can find in ourselves that is found in the higher level. In the general human being, average human being, sometimes they think themselves pure in the mind, and sometimes think of the filthy things in the mind, coming, satya, raja, tama. In Bhagavad-gītā also when satya-guṇa is increasing he finds himself in some way. Then tamo-guṇa feels this to be lazy, and nidra, a sleep. And raja-guṇa, he feels that much energy in him, then raja-guṇa is predominating in him. And satya-guṇa, a peaceful nature for enquiry of the truth. In our present life there are so many moments which may connect with satya-guṇa, sometimes raja-guṇa, and sometimes tamo-guṇa.Nidra-vasya, this is tamo-guṇa. And to find too much energy for a particular programme, that is raja-guṇa. And sometimes a peaceful mind wants to enquire about the creation, and sober things, that is satya-guṇa.


   Hare Kṛṣṇa. Nitāi Gaura Hari bol! Ha, ha, ha. Gaura Hari. Gaura Hari.





Parama: Guru Mahārāja, what are the characteristics of the individual soul? You have spoken of devotional ego. What do you mean by that?


Śrīla Śrīdhara Mahārāja: What does she say?


Aranya Mahārāja: She’s asking: “What are the characteristics of the individual soul?” And she said: “You have made a, called a term ‘devotional ego.’ What is devotional ego?”


Śrīla Śrīdhara Mahārāja: She may come nearer. You may go this side. Is she Parama?


Parama: Yes.


Śrīla Śrīdhara Mahārāja: Inner ego is a serving unit. We are living in the plane of exploitation. Here we are awake. Then, withdrawing completely from this plane, of different sub-planes also, Bhūr, Bhuvaḥ, Svaḥ, Mahā, Jana, Tapa, all exploitation more or less, satya, raja, tama, three divisions. Then the plane of renunciation, just crossing that plane of renunciation, that marginal plane, we are to enter into the plane of devotion. And our soul awakens there. Soul is now covered by the mental and physical body. Physical body we can understand and the mental body we can find in our dream. That no activity of this physical world, but mental, in dream what we feel, see, do, all in the mental. And also sometimes in our imagination we can find that there is a mental world. But mental world is also produced by our exploiting energy, tendency.


   When all these exploitation endeavours are dissolved, this is cover, both subtle and gross cover of ātmā, soul, and soul is a unit rendering all service to the environment. And there is a plane where every soul is rendering service. Just as here the opposite, everyone wants to exploit another. There, just the opposite, everyone dedicates himself for the environment as directed from the centre. We want to be centralised. Now we are decentralised. Everyone wants the satisfaction of his own senses, running towards outside, sense satisfaction, sense pleasure. And there, everyone tries to satisfy the senses of Kṛṣṇa, the all-attractive, by His beauty and love, all running towards that, to satisfy the centre.


jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa'

[“The constitutional nature of the jīva soul is that of an eternal servant of Kṛṣṇa.”]

[Caitanya-caritāmṛta, Madhya-līlā, 20.108]


   The real existence of acquaintance of jīva is the eternal slave to Kṛṣṇa. Slavery to the Supreme Good, that is not bad. Slavery in itself is not bad. We are slave to our senses, material senses, sense pleasure. But we must withdraw from there and we shall try to reinstate ourselves in a position from where we can sit and we can satisfy the sense pleasure of Kṛṣṇa, who is our Lord. We are slave to Him. And He is Absolute Good and Beauty, all good, all good, no reaction. Here we are under reaction, whatever we do we are punished by that because of exploiting others. At the cost of others we try to enjoy ourselves, but that is bad, that is reactionary. And there, we are giving everything for the centre of Absolute Lord, and everyone is thriving. That is in the general. Any other question on this lecture? You may ask. Is it clear? Am I clear? Or further questions here?


Aranya Mahārāja: It’s not clear to her. She has another question.


Parama: What are the characteristics in the pure state? What makes one individual soul different from another?


Śrīla Śrīdhara Mahārāja: There is that five kinds of posing in the service of Kṛṣṇa. First, the lower, is śanta-rasa, our niṣṭhā, we can keep our own individuality to a certain extent, but subservient of Him, śanta-rasa, passive service, not active. Then the next stage, higher, is active service as a servant always waiting for His dictation and whatever He wants me to do I shall do that. That is dāsya-rasa. Śanta, dāsya. Next, sākhya, service, but confidential service as a friend to friend. You and myself as if in the same plane, and You want service from me, by playing with me, and by cutting jokes with me. In many ways that is also a service, friendly service, confidential service, that is sākhya-rasa. And then, the fourth stage is vātsalya-rasa. The parents are also servants, though ostentatiously they seem to be guardian. The father, mother, as a guardian looks after the welfare of the child, but that is also a form of service, through affection. The centre is the son, and father, mother, they’re looking after the satisfaction of the son, always. So that is, that filial affection, that is also service, which is the fourth highest stage. And the fifth stage is called this mādhurya-rasa, the sweetest of all, and that is consort-hood. There is the Lord that is of two kinds, svakīya, parakīya, married or unmarried. “Anyhow, He’s my Lord and I am at His disposal. I want to serve Him. Any sort of service He may exact from me, I am ready for that.” This is mādhurya-rasa service, the whole thing found in Vṛndāvana in its full-fledged form.


   The Yamunā, the jungle, the tree, the hill, they’re of śanta-rasa. Dāsya-rasa, so many servants working in the family of Nanda. They’re drawing water, collecting wood, they are also, many other things what is necessary for the family matters they’re doing, they’re servant. And the friends also, the cowboys, went into the pasture ground, and they’re also playing with Kṛṣṇa. Sometimes they’re carrying Kṛṣṇa on their shoulders, and sometimes He Himself is sitting on his shoulder. In this way the basis of equality, but they’re trying to satisfy Kṛṣṇa wholesale. They do not want their own satisfaction. Then vātsalya-rasa, Nanda, Yaśodā, they’re so very anxious and earnest for His feeding, for His up-keep, and many other things as their son, their every natha they’re moving only to satisfy Him. And the gopīs also there in their way they’re also trying to satisfy His desire. In this way, full five rasa is found in Vṛndāvana in its highest form.


   We’re told and we have got our inclination and natural inner tendency to go to that place. Svarūpe sabāra haya, golokete sthiti. Reality the Beautiful, the Absolute Good. Anyhow to be utilised by Him, that centre, as our guardian. However He wants to accept me in His service we must try to be at His disposal, as He likes, for anything. But in the inner existence we have got our specific characteristic and when we enter that domain of service in general, gradually doing the service our inner awakening comes up and takes me to that section of servitors. Attraction for a particular group of servitors, and then gradually I try to mix with them. And we get also some sort of external training, and inner heart approves it, and gradually I have, I am engaged in the service of My Lord direct. Back to God, back to home.


   We’re now wandering in the foreign land. With the help of the mental and physical body we’re floating in an undesirable plane, and thinking there is also many desirability, and running after phantasmagoria. But ultimately it cannot give us satisfaction. There is great reaction here. So, wandering through all these undesirable elements, and if by chance our energies are utilised by the agents of the Lord, that accumulated gradually takes us nearer and we feel some form of inquisitiveness comes within our mind - “That this is all mortal” - janma-mṛtyu-jarā-vyādhi.


[indriyārtheṣu vairāgyam, anahaṅkāra eva ca



   […An objective view of the miserable defects of material life, that is, birth, death, the infirmity of old age, disease, etc.,] [Bhagavad-gītā, 13. 9]


   Birth, death, and infirmity and disease, everywhere here we find. So I want to get out of this uncertain position. And my inner hankering, due to sukṛti, for that unknown and unknowable, the reality of my highest imagination attracts me. And I am out of my house to search for Him. Wherever I can get the clue I try to enter there. But according to the inner intensity of our awakening we are mad to find out Him, the Lord of my heart, in this way. We have got something within that is covered, and the covers are by our devotional activities becoming thinner and thinner and ultimately it disappears and our inner awakening takes us to a particular. Suppose when the body of clay keeps me on the material plane, but if this body drops down, my mind does not find any necessity of the hard plane to stand. It can roam in the mental world. So, when mind also drops down, the mental system, the soul, the most fine thing within us, that automatically goes to that plane of soul which is made of soul, of that stuff, the Supersoul, Paramātmā. In this way, the higher and finer position we may attain, and here:


yā niśā sarva-bhūtānāṁ, [tasyāṁ jāgarti saṁyamī

yasyāṁ jāgrati bhūtāni, sā niśā paśyato muneḥ]


   [“While spiritual awareness is like night for the living beings enchanted by materialism, the self-realised soul remains awake, directly relishing the divine ecstasy of his un-interrupted spiritual intelligence. On the contrary, the wakefulness of materialistic persons addicted to sense enjoyment is night for the self-realised person who is completely indifferent to such pursuits. The realised souls, indifferent to the mundane, are ever joyful in the divine ecstatic plane, while the general mass is infatuated by fleeting mundane fancies devoid of spiritual joy.”] [Bhagavad-gītā, 2.69]


   That is night to us, darkness to us now, and we are wakeful in this gross world. This is day and that is night to us. And when we shall be able to reach that plane, this will be night and that will be day. There we shall live, and move, and do everything to our heart’s satisfaction. Our life will be fulfilled. We shall be, the gradation is, the comparison is possible whether this, this. Just as a man he earns money by thieving and committing dacoiting, he feels satisfaction there. And there is also another man who gives everything to the people, to the poor and others, he also feels some satisfaction in the heart. But there is difference between these two such actions. Two kinds of satisfaction, the satisfaction of a robber, and the satisfaction of a patriot, satisfaction of a man who gives everything to others. The qualitative difference there of satisfaction, good or bad. So also, this is all erroneous, all suicidal, all drawing mischievous reaction. And that is just the opposite. We can feel it by comparative study, that is so high and this is so low.

    Anything more, am I clear?


Parama: Yes.


Śrīla Śrīdhara Mahārāja: Our inner awakening, the awakening of our soul, transcending this body consciousness and both the mind consciousness. Mind is also a member, a subtle member, a higher member, of this material engagement. Both body and mind must be dissolved, and also the outer cover of the soul that is connected with renunciation. The inner awakening of the soul takes us to the higher stage. We are to enter into the higher plane as a servant and not as a master. The very plane is made of superior stuff than my own self is. There, only as a servitor we can enter for the interest of that land. Visa is issued to those that are not detrimental to the country. No visa is granted for any enemy of the country. So we shall get visa of that land when we will be considered that we are going there, entering there to contribute something to the country. And the master of that land is Kṛṣṇa. As much as I can find out within me attraction for Him, pure and intense, I will be adored there. They will come and adore me. “Oh, s/he has got so much affection for our Lord. So she or he must be taken nearby and to render her heartfelt service to our Lord.” In this way.


   Gaura Hari bol! Gaura Hari bol! Śrīmad-Bhāgavatam and Mahāprabhu have given this news to us, this loving and most highest prospect of our life. The highest prospect of our life is there. And who helps us to attain that life of prospect, they’re our friends, otherwise others are our enemies.


   Gaura Hari bol! Gaura Hari bol! Nitāi Gaura Hari bol! Nitāi Gaura Hari bol! Nitāi Gaura Hari bol!


   Gauḍīya Maṭh, our Guru Mahārāja did not come to give supply to the clothing and food, but the standard of living, the prospect. Śṛṇvantu viśve amṛtasya putrāḥ. The Upaniṣad in clarion call announces: “You are sons of immortality, amṛtasya putrāḥ, immortal and sweet, sweetness and immortality is within you. You are of that stuff. Where you were wandering in this land of filthy clay, rotten clay? You are wandering here but you are not made so low. Your place is high, and pure, and sweet. Come, come home, your home is there. Your inner claim is within you to live there. You are created with right to live there. Why do you misuse your energy and suffer so much?” Gaura Hari. Gaura Hari. Śṛṇvantu viśve amṛtasya putrāḥ. “Oh, all you sons of nectar, why are you plodding in this clay, in the mud? Come up.” That’s the clarion call of Upaniṣad to all of us.


   Max Muller told: “What wealth the Indian Upaniṣads they contain within it, if the whole world is fed, they will be all rich. But not a speck, not a drop, will be finished. It will be as it is.”


   It is also said about this vidya, learning.


jnatavid vanta nenaiva chodi napi na nehati no daniha coyni jnati vidya ratna maha ranam [?]


   A praise of learning, jnatavid vanta nenaiva, when the relatives, different parties, they come to divide the common properties, but this learning, this scholarship cannot come in the division amongst the parties, can’t be divided. Jnatavid vanta nenaiva chodi napi na. A thief can steal anything and everything, but can’t steal our learning, our education, knowledge, no thief can steal. Chodi napi na nehati no daniha coyni jnati. And so much so that other things if you give it then it diminishes, but this vidya, learning, if you distribute to others it won’t diminish, it rather increases. By transferring to others your learning will be enhanced, not diminished.


   So, devotion is higher than that, then how the qualification should be there. Devotion, the love of the Lord, as much as you can throw out you will get more His grace. “Oh, he’s My agent.” [Śrīla A.C. Bhaktivedānta] Swāmī Mahārāja engaged you to sell the books, distribute the books and collect, book distribution. “Give it to all. They will be benefited.” Mahāprabhu told:


yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa, [āmāra ājñāya guru hañā tāra ei deśa

kabhu nā vādhibe tomāra viṣaya-taraṅga, punarapi ei ṭhāñi pābe mora saṅga]


   [“Instruct whoever you meet in the science of Kṛṣṇa. Teach them the instructions of Kṛṣṇa in Bhagavad-gītā, and the teachings about Kṛṣṇa in Śrīmad-Bhāgavatam. In this way, on My order, become a Guru and liberate everyone in the land.”] [“If you follow this instruction, the waves of materialism within this world will not affect you. Indeed, if you follow My order, you will soon attain My association.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 7.128-9]


   Whomever you find, you advise him, remind him, try to remind him about his loving Lord Kṛṣṇa. Why do you suffer? You have got such a benevolent and great Lord of infinite resources, and why do you suffer here? It’s most wonderful that you all suffer and your master is so rich. So something is wrong within you. You don’t want Him. You don’t want Him, you want this clay. Give up this clay. Try to collect your attention towards Him. He’s very, very benevolent. He will surely take you up and all your troubles will disappear.


   Just as a madman when his attention is drawn towards his home, recollection comes, he’s relieved. “Oh.” Otherwise no friend, wandering on the street, a madman. But when madness is cleared he says: “Oh, I am so and so, I have got my home, I have got my children, my parents, a well maintained bank balance.” But as long as he’s mad, nothing. Moving, running, laughing, all these things, but meaningless. But the moment he gets back his previous consciousness he says: “Oh, I have got everything. Why am I wandering in the street?”


   Gaura Hari bol! Nitāi Gaura Hari bol! So the process they have recommended, what is necessary to go back to our home, take His Name, try to mix with the sādhus, and your confidence may be more and more intensified. Try to engage yourself as much as you command your energy for the service of the Vaiṣṇava, those that are represented here through whom things can reach there. To come in his connection and to feel some energy through him to the Lord, to my Lord. To increase more his attention towards Me, increase. In this way we are to try. Then a day will come when we shall find that the Lord’s mercy has come down in me. “I feel with the tears of my eyes, Oh Lord, how could I stay so long without You? What misfortune to be away from You, my master, my beloved Lord.” And so many friends will come: “Where were you for so long? Come, come, engage yourself in the service. Do this and I shall help you to take it to Them. Come. Where were you?”


   Absconded, the madman absconded, and when he will come home with previous memory, the home members will come: “Oh, my son has come back. How he could come here? Where were you? We were worried so much for you, we searched for you in so many ways, through the newspapers, all these things, but we all failed. Now you have come our home is full with enjoyment.”


   Gaura Hari. Gaura Hari.


    It is mentioned when a person of servant class comes, Kṛṣṇa first touches, gives him the touch of His feet. And the friendly class, He gives His hand to him, touched by hand to hand. And the vātsalya section, the filial, then they kiss, Kṛṣṇa gives a kiss to the parent, mother or father, a kiss. And in mādhurya-rasa, a devotee comes back, He embraces her first. This is the sign of first acceptance.


   Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!


Aranya Mahārāja: Bhaktisiddhānta called this book distribution, book publishing, the bṛhat-mṛdaṅga.


Śrīla Śrīdhara Mahārāja: Yes. The press, bṛhat-mṛdaṅga, its result goes far and far away. The sound coming from the mouth can go to a few ears, kīrtana, or the sound of the mṛdaṅga, that also a few ears. But the book can go far and far away. The sound in the press produces the books and the books can go to any distance. Bṛhat-mṛdaṅga. Sound visualised, visualised sound. And that can be transformed into sound, through the eye and brain, the book is read and it can produce the sound again, anywhere and everywhere.


Aranya Mahārāja: The telephone from Goloka.


Śrīla Śrīdhara Mahārāja: Nitāi. Hare Kṛṣṇa.


Aranya Mahārāja: Kṛṣṇa KiṅkarāPrabhu is asking how he’s to preach to others who are not aware of the presence of the soul in the lower species of life? How to prove to them the existence of the soul in the lower species of life? How to present it to them.


Śrīla Śrīdhara Mahārāja: Lower species means, the creepers?


Aranya Mahārāja: Animals, the trees, the cows...


Śrīla Śrīdhara Mahārāja: Ha, ha, ha. Preaching is not possible for us direct to them. The higher type of Vaiṣṇava can do that, as we find in the case of Mahāprabhu. When He, from Purī, He went to Vṛndāvana, in the jungle He jumped, He danced with taking Kṛṣṇa-Nāma, and the tigers, the deer, and elephants, they also began “Kṛṣṇa, Kṛṣṇa” in their own sound. Because Mahāprabhu’s vibration was so deep and intense that can reach, piercing the animal coating also into the soul. Soul’s function is to chant “Kṛṣṇa” and dance, but that is thickly covered. So very deep and fine vibration, that can reach there, like x-ray piercing the cover the ray can enter. So the finest vibration can enter through the wall of the thick mind and body. So that kīrtana is possible from that position. Otherwise we can deal with them as much as possible using them in the service. What is acceptable by Kṛṣṇa, the vegetable we can collect and offer to Kṛṣṇa. The cow’s milk we can devote. The bull we can utilise in the cultivation, the dog in the watch affairs. In this way as much as possible to connect them with Kṛṣṇa we can do. But there are so many human beings of different language, whatever being is near me I shall try to...


   Once when I was in Madras in charge of that Maṭh, Rāmakṛṣṇa Mission centre was already there. One pleader he came to me: “You say that you want to distribute only Kṛṣṇa-Nāma, Kṛṣṇa-kathā, but people are dying, they’re suffering from disease. You don’t go to help them from that, like Rāmakṛṣṇa Mission. If they die, then to whom you will speak about Kṛṣṇa?” That was his question.

   I told: “Suppose there is a famine and the government has sent some food for all, and I am engaged in distributing the food. And the mob is all around, and some runs away for something. Then, what should I do? Those that are present I shall distribute the food to them, or stopping that food distribution I shall run to catch him? I shall waste my time and energy by running to take him here? Or as much the stock is here I shall continue distributing the food? What should I do?

   Then he told: “At present you must distribute to them.”

   “So many are here around me, thick crowd. I’m speaking Hari-kathā to them. One man is dying. That means he’s leaving the present position. Should I run after him, wasting my time. I’m distributing always, whoever is in my front he will catch it, he will receive it. So by leaving the distribution I must not run after a doctor to cure one or two with medicine, because the amṛta is here and I’m always distributing and so many men around me. Why should I leave the duty of distribution and run after some other duty? It is immense, my stock is also enough, and then to receive this ration is also not in want. Then why should I lose my time for another, wild-goose chasing?”

   He was stopped.


   Whomever I’m finding I shall not have to run hither and thither. There are so many men and so many I won’t go to learn English and go to the airports to the English people. So many Bengalis knowing, I shall try. Then if any Englishmen come and if I’ve already acquired English language then of course I may use that.


   There was an instance in Gauḍīya that the tiger is there, and instead of running away, if you go to collect a stick, you go to cut a bamboo stick to deal with the tiger, in the meantime the tiger will finish you.


   So, in whatever, stanisthita, in whatever position I find myself, from there, I shall try my best to utilise me for His service. I don’t waste my energy that I shall learn this language, I shall collect some money, then I shall utilise it, that is waste of time. There’s no end of any position. In acquiring language, or acquiring wealth, or acquiring physical strength, no end. So don’t waste your energy. Wherever you are, from there, as much as you can you engage yourself fully.


   The Hanumān, they went to build up the bridge with big pebbles, stone chips, and the squirrel only wet his tail and coming and whatever sand is in the wet tail he’s carrying that. That has got its value. The quality is necessary, the earnestness is necessary. No amount, no quantity is big in the calculation of infinite. Quality, quality, quality takes us higher, not quantity. Whatever I am I shall do in my own way but I must not be a miser, miserly in that. That is what is wanted.


Aranya Mahārāja: So how to convince the human beings of the presence of the soul in the animals? That is what he wants to know.


Śrīla Śrīdhara Mahārāja: Why should I, I am so eager for the animals?


Aranya Mahārāja: No, no. Because in the west they’re killing so much the animals, specially the cow, so much of our...


Śrīla Śrīdhara Mahārāja: So cow killing, I’m not a member of the association to save cows committee. I’m a member of Kṛṣṇa consciousness. I’m to deal with that. Not only be a member, there are so many association, the Jains, and the so-called Hindus, they may be very much eager for cow killing association, ‘don’t kill cow.’ But we belong to the other plane. What’s the question of cow killing?


   Kṛṣṇa says in Gītā [18.17]: “If one can efface the whole brahmāṇḍa, can destroy the whole brahmāṇḍa, including cow, including brāhmaṇa, including sādhu, still he does not do anything, and no reaction comes, can come in him.”


   There is such a position. Try to attain that position, and that is also not the highest, but you are to pass through that. Self-abnegation. Don’t allow yourself to be a member of this physical world, physical good and bad. But try to make yourself aloof from the physical relativity and be a member of that nirguṇa. Good or bad in calculation here, both is false, both false. So only engage yourself in distributing Kṛṣṇa. You try, and don’t lose your energy, invest your energy, in any business of lower profit. Always try to distribute Kṛṣṇa-kathā, that you are connected with Kṛṣṇa, your connection is with Kṛṣṇa. If thousand times of death and birth we are to undergo to reconnect us with...





Śrīla Śrīdhara Mahārāja: ...reconnection with Kṛṣṇa. I shall embrace that. Mahāprabhu says,


sanātana, deha-tyāge kṛṣṇa yadi pāiye, koṭi-deha kṣaṇeke tabe chāḍite pāriye,

[deha-tyāge kṛṣṇa nā paī, pāiye bhajane / kṛṣṇa-prāptyera upāya kona nāhi 'bhakti' vine]


   [“My dear Sanātana,” He said: “If I could attain Kṛṣṇa by committing suicide, I would certainly give up millions of bodies without a moments hesitation.”] [“You should know that one cannot attain Kṛṣṇa simply by giving up the body. Kṛṣṇa is attainable by devotional service. There is no other means to attain Him.”]

   [Caitanya-caritāmṛta, Antya-līlā, 4.55-56]


   “Sanātana, if by giving up this body one can get Kṛṣṇa, then in a second I’m ready to die crores of times in a second. But not through that foolish sacrifice. It has got its own way, śravaṇa, kīrtana, sādhu-saṅga, Vaiṣṇava sevā.”


   Not by sacrificing, that is a kṣatriya or a bhuta tendency that, “I give, I kill my own body. I am a very big man, a big person.” No. It is all foolish attempt. It may puzzle the worldly man, but in Kṛṣṇa consciousness they have not got such a hero, a world hero has got no value.

   So to stop cow killing, that may be the duty of a particular plane, life of a particular plane. But if anyone comes, I come in connection with some, “Oh don’t kill” so much I may say. But I shall not go to fight and die to kill my person whose time is so valuable as to attain Kṛṣṇa consciousness. I can’t waste my time in this material struggle.


   His interest is so great that some, Abraham or who? He was going to kill his son Ishmael.


Devotee: Sacrifice his son.


Śrīla Śrīdhara Mahārāja: His son Ishmael. And he heard that Allah wanted that “You must sacrifice your son for Me.” And he was ready for that. To satisfy the sweet will of Kṛṣṇa, not Kṛṣṇa but some conception of theistic Lord, he was required to kill his son and he was up to that test. “Yes, I’m ready.”


   So Kṛṣṇa-kathā is so high, in its competition to save the body of a cow or this thing, that cannot come in our concern. It is a very lower propensity. It is of so high. Everything can be sacrificed for it is so valuable. Nothing can be compared to it. It is so valuable, so urgent, so necessary, so pure. So this should not be cheating, we should not cheat ourselves. If we have, we feel, that we are engaged in Kṛṣṇa-kathā, we can do service to Kṛṣṇa, then it is so high, so valuable.


   A man of ordinary level in the māyic good or bad, satya, raja, tama, he will try for cow keeping and all these things, brāhmaṇas, cows, they should be, because their life is more valuable here to promote the Kṛṣṇa-kathā. The brāhmaṇas, they are generally performing some yajña, sacrifice to the Lord from far away. Some sort of lower Kṛṣṇa consciousness, very lower consciousness. And the cow is considered to supply the materials, this ghee, this dhud, this cow dung is also considered pure for the sacrifice. We’re told that the birth of cow is the last birth of all the beasts and animals, the last birth is the cow. And after the cow birth is finished then the soul gets another chance what to do. He may come to human birth. The vegetable birth, then the animal birth, and there are subconscious births, that is finished in the cow birth. They give to the society more and they take very much less. And even in connection with the holy sacrifice they can contribute many things connected with yajña. So the highest birth amongst the beasts is the cow, cow species, and they’re helpful for the material sacrifice. So some more attention should be given to them.


   Just as human birth, human birth also valuable animal birth. Humans are also something like animals when engaged in animal transactions. From human birth he can get the free choice not to do this thing, not to do that thing, come in contact with sādhu, and then work for your eternal emancipation, a very valuable position.


   Just as in the playground if the football goes near the goal and that chance is missed then many come to repent, “Oh, we got the chance mature and that is finished.” So, that is valuable chance. Ordinary football is moving here and there no repentance, but going near the goal if it is missed then they...


   So this human birth, this cow birth, they have got some such value. They’re revolving, suffering or enjoying their previous karma and comes to human birth, if they get, utilising which, that human birth he can effect his salvation from this vicious circle. And the cow, that is the last birth of the animal. All the debts of reaction finished and he’s getting a chance of another position in balance where from he can get a free choice. In this way they’re considered important. And their killing, that is to do away with that higher chance possibility, that will be more criminal. The valuable chance has been set aside and been crushed, destroyed, so greater sin.


Aranya Mahārāja: When [Śrīla A.C. Bhaktivedanta] Swāmī Mahārāja was in the west he preached very vigorously, especially in regards to the, because it is Christian country, the law “Thou shalt not kill” in order to protect the cows.


Śrīla Śrīdhara Mahārāja: And also, cow has some reverence, that Kṛṣṇa loved the cows there, and some perverted reflection here. So cow killing, that is hateful to us. To the sādhu it will cause some bad sentiment, undesirable sentiment. Cow is favourite of Kṛṣṇa. Though that cow is not this cow, still some perverted reflection, cow killing. That is something minimum.


   Just as one told, one beggar went to beg something from a householder and the housewife was told: “Give some alms,”

   “I shall give you ass.”

   “Yes give me that.”

   Then, “Are you ridiculing, casting jokes with me? Will you accept this ass.”

   “Yes. I shall accept ass.”


   “The first thing is that you begin this habit that a beggar should be given something. Practice it. By giving, extending your hand to the beggar with the ass, you may think you may have the chance of practising to give something. That effect. Another is that the ass can also be utilised in the service of Kṛṣṇa by cleansing His utensils, I shall utilise that and you will get some benefit out of that. So give me ass. I’m standing for that, not to cut a joke with you.”


   So, come with your cautious and benevolent spirit, and not to kill the cow. Then, don’t kill the elephant, the dog, all these things. Killing means that ‘he will kill you.’ If you kill the cow, the most valuable chance in the animal world, then you will meet with the same disaster. To every action there is the equal and opposite reaction. He has come just to the verge of the animal kingdom, and next birth he will attain that of a human being. And by killing that, he could clear off his debt if he could live more time. But you have given opposition to that, for his clearance of his past debt, you are being responsible for disturbing her to clear off her debt and coming away. So as valuable a life you are destroying, you will have to suffer the reaction of that type. So don’t do that. There is gradation in our disturbance in the animal and vegetable kingdom. Always there is gradation in our activity. In the service of Vaiṣṇava also. If we get the chance of serving a Vaiṣṇava of higher type then we get some higher benefit. Everywhere, the gradation is there.


Aranya Mahārāja: It’s said in the Bhāgavatam that by killing the cows the quality of mercy is destroyed.


Śrīla Śrīdhara Mahārāja: Mercy. Amongst the cow also there are also different types. There may be one cow who has acquired that sukṛti of devotion.


Aranya Mahārāja: Like the ones here.


Śrīla Śrīdhara Mahārāja: Yes. In the cow, in the vegetable kingdom, everywhere, ajñāta-sukṛti, and disturbance to him, that will affect some disturbance in my plane of that line.


Aranya Mahārāja: We understand that the cows here, they are the topmost of the cows, because they are serving the topmost of the Vaiṣṇavas.


Śrīla Śrīdhara Mahārāja: There may be a devotee cow. Suppose a cow who has got chance in this life to supply her milk to the Deity, to kill that cow is to cause more disturbance, and he will have to reap the result accordingly. The interest of the devotee and the Lord is also disturbed thereby. So that cow killing and ordinary cow killing will be different, and so also everywhere. The dog who is watching the temple compound, to kill that, that goes to the higher plane, and the damage will be accordingly charged. This subtle calculation will always be there. The flowers that are in the compound, they’re destined to be offered to the Deity, some thief came and stole them, so he will be more punished, heinously. And even the man who is here who does not care for that, they will curse them: “We are meant, we are living here, we have got the chance of coming here, my production will go to the Lord of my heart and you are neglecting me. And the others have taken me and took me to the prostitute, and you can’t oppose that.” So many subtle things to be calculated.


   When we had a lecture hall in Madras, constructed by their money, a Madras gentleman, then, some people came, it was a good, big hall, built in a new style. Then some marriage party came, “Please allow us to use this hall for our marriage ceremony. It will be very suitable to us.”

   “No, no. It is not meant for that.”

   “You have constructed this hall from the money of this country and it is our necessity, a social activity. We also have devotion towards God, and this marriage function will have some God consciousness. Why do you not allow?”

   Then one: “No. It is not meant, it is only for Kṛṣṇa’s pleasure, not anyone else.”


   Another party came who had much recognition for Subrahmanya, Kārttikeya. They believed that Kārttikeya is also very high order of God. “We want to have a function here for the Subrahmanya.”

   “No. We can’t allow that.”

   “Why not? Our country, our contribution, everything ours. You all want to worship God with Kṛṣṇa, we are also worship Subrahmanya. That is also God. We have high respect for him. Why his function can never be allowed here?”

   Then I had to give another example. Suppose you have your wife. The whole of her service is meant for you, and will you allow her to serve confidentially another gentleman?”

   “No, no. That is not possible. And it is so.”

   “This hall is given for the service of Kṛṣṇa, Mahāprabhu. And we find it is not a material thing, it is all conscious, cinmaya, and it won’t like to serve any other god, whoever he may be. He’s meant for this, for Kṛṣṇa, cetan. So for her chastity we can’t allow you, then she will curse us. She’s meant only for Kṛṣṇa consciousness and not any other thing. There many be so many different consciousness of God.”

   Then, what he will say? He went away.

   In what connection this example came?


Aranya Mahārāja: The connection of the cows and everything belonging to...


Śrīla Śrīdhara Mahārāja: Ah, the flowers born here meant for Kṛṣṇa and if anyone takes that is most deplorable for her, for the plant. In plant life also so much consideration that the connection of Kṛṣṇa consciousness has universal measurement, standard. Gaura Hari bol!


Śrīla Śrīdhara Mahārāja: ...that means Kṛṣṇa He got promotion. Ha, ha, ha. He was a calf keeper, from today He became a cow keeper, got promotion. And we find near Nandagram the local pāṇḍās they collect many cows nearby Kadumkandi in a meadow, and there they feed them well, the cows, in commemoration of that service of Kṛṣṇa towards the cows. Cows are represented as innocent of all the animals, satya-guṇa pradhāna, peaceful nature, of all the animals they’re considered to be peaceful nature. They’re all devotees of śanta-rasa. Many souls aspire after the cow birth in Vṛndāvana, that is, śanta-rasa bhakta.


   Bhaktivinoda Ṭhākura says: carāobi mādhava jāmuna-tīre vaṁśī bājāoto ḍākobi dhīre.


   [“O Mādhava, I see You leading Your herds to pasture on the banks of the Yamunā. You call to them by gently playing on Your flute.”] [Avaśya Rakṣibe Kṛṣṇa — Viśvāsa, Pālana. Faith in Kṛṣṇa as Protector]


   “We will engage ourselves in grazing on the banks of the Yamunā, and sometimes by playing on Your flute You will guide me, call me, guide us, call us.”


   So, go-dhana, śanta-rasa devotees of Vṛndāvana, go-dhana, the cow. Cow-natured devotees like to be handled by Kṛṣṇa. Everything is conscious there. We should not forget that as the fundamental. Consciousness, plus, the important serving attitude, that is all important. Without that, no entrance into that plane. Exploitation and renunciation left outside. And the calculative service is also in the lower position. Spontaneous serving attitude in any form or other, that can reach the plane of Vṛndāvana, Vraja-dhāma.


   Then, our Guru Mahārāja, Bhaktisiddhānta Saraswatī, to save the people from committing offences against... [25:15 - 25:40, ?] Generally we commit offence by imitation. Our nature is to show progress to the people at large. That means... [26:00 - 26:21, ?] Imitation, to imitate Rūpa and Sanātana, to imitate the other pure devotees of higher level ____________ [?] that means pratiṣṭhā, imitation means, presupposes, our name and fame. So we must learn, we must be sincere to our own self. We must not indulge in imitation, only to get the name and fame of a devotee, overnight. That will be self-deception.

   To save us from that, our Guru Mahārāja, he came with a plan of service of the Vaiṣṇavas. Generally, Vaiṣṇavas that live single life, they do not allow anybody to serve them. So Vaiṣṇava sevā is very rarely found. But Guru Mahārāja has arranged in such a way that one is serving another and engaged in and helping in that. In this way, everyone gets advantage of serving a Vaiṣṇava, as well as Viṣṇu, Guru. So the missionary life, organised life of an exclusive service holder in the Maṭh, one gets that advantage of serving under the direction of the higher Vaiṣṇava, the Vaiṣṇava service, everything they have.

   And they ask us, “Don’t try to go hurriedly to the higher level. Try to remain in the lower. The circumstance, the environment, will help you to go up. Don’t be eager to hold the upper position, the environment will do that, and that will be natural progress. Always try rather to keep downwards.” That is his instruction. “Purify your inner heart. Don’t be eager to purify the outer aspect. Innermost aspect, that is all-important. Try to convert that into Kṛṣṇa consciousness. Do not make yourself busy to keep up a show as a devotee of Kṛṣṇa. But with the heart within, there, give all attention. External show, that is not very injurious, but if the disease is within, when that will come up, come over, that can create havoc. Try to purify the inner most part of your heart of your existence. So, do some service under the guidance of the Vaiṣṇava. You may not understand what is service, what is not service, where is that pratiṣṭhā, that fate of renunciation, or crude, subtle exploitation. Cast yourself wholly at the disposal of the Vaiṣṇava proper, and try to be utilised by him. Make your own ego aloof, take it off, and allow a Vaiṣṇava to work in the workshop of your own heart, allow him to handle. So, come to understand what is service proper, sacrifice.”


Nirmat-sarāṇāṁ satāṁ [Śrīmad-Bhāgavatam, 1.1.2], a matsara, who cannot tolerate the high position of another. “Why should I not get the better position?” That is the most dangerous enemy in this campaign. So don’t believe your own self, don’t trust your own self. Rather, trust the Vaiṣṇava, the Guru, and allow them to handle your own self. You will be benefited thereby, more and more. So, Guru is your proprietor.


   Jīva Goswāmī says, giving reference, quotation, vikrtesu yatha pasu [?] Just as a purchased animal is used by the proprietor, you take that model, that humble standard. “We’re purchased animals to my Lord, my Gurudeva. In anyway he likes he may utilise me, anyway. Die to live. We can live thereby in the finest plane, unassailable plane where from we can never be disturbed, or never be removed.”


   Guru Mahārāja laid stress very much on this point. You know what is service proper. What is that plane? Enquire after that highest plane. The spontaneous flow of service towards the Absolute, there is that current, the most underground, most fundamental current of the whole existence is that. Irresistible and causeless. And you are wanted to connect with that plane. Your innermost part of soul only can be a member in that plane. Back to home, back to God. Back to home, back to God, back to home. The Kṛṣṇa conception of Godhead is there in the most fundamental, most subtle, the flow of love, beauty, harmony. There, if you can find yourself, all this gross dress, this coat and cloth may be eliminated. There you are to wake. Back to God, back to home. And that is all-important. Other forms, they take the Name, worshipping the Deity, to hear the class, regular śravaṇa, to chant and dance. Everything may be service, every form, but to be service, the connection with that plane is indispensable. Otherwise all these will be like - no bullet but just the sound - a blank form, a blank shot. Otherwise all will be blank shot. Form, but not the life, not the spirit. The spirit is the serving element, the sacrifice, that die to live. As much as you can die, apparently, you’ll be able to live so much.


   So, today is also the day when in this day in the year Śrīnivāsa Ācārya Prabhu and Dhanañjaya Paṇḍita and Gadādhara Dāsa Prabhu, these three pārṣada Vaiṣṇavas of Mahāprabhu disappeared, the day of disappearance.

   First, Gadādhara Dāsa, rather, Gadādhara Paṇḍita is considered to be the bhāva, the internal mood of Rādhārāṇī, internal attitude, serving attitude, serving mood. And the kānti, the lustre, the outer part, is said to be represented by Gadādhara Dāsa. He was born in twenty four Padmanābha [Sept-Oct], Endiyadaha, but in his last days he passed time in Katwa, where Mahāprabhu took sannyāsa. And he accepted disciple there, and the descent of that disciple, they are now in the management of that Maṭh. Their origin is from Dāsa Gadādhara. Dāsa Gadādhara’s tomb is also found there in that compound.

   And there is also the tomb of the hairs of Mahāprabhu there. Mahāprabhu had very good curling hair, beautiful. And during the time of sannyāsa the barber, he, trying, numbered, closed to shame, and come back. “I won’t be able to take off such fine, beautiful figure, beautiful curling hair, I can’t shave.” He goes to shave by His order, but comes back. “No. I can’t.” Anyhow he had to obey the order. Those hairs are put there in samādhi.

   And there, took Gadādhara Dāsa amongst the contemporary devotees of Mahāprabhu, took the charge of that tīrtha place and installed Mahāprabhu’s Mūrti temple, and continued the service of the temple there, Gadādhara Dāsa. Today is the day of his disappearance. We shall pray for his grace, that his grace will help us in our attainment of highest love.


   Then another, Dhanañjaya Paṇḍita, he was one of the twelve assistance of Nityānanda Prabhu, Dvādaśa Gopāla. Balarāma had His twelve subordinate gopa boys in Vṛndāvana. And here also, Nityānanda Prabhu, He represents Balarāma, and He has got His twelve followers. And Dhanañjaya Paṇḍita was one of them. And his birthplace was also very nearby, Sitala-Grama. The Katwa - Burdwan railway line, there is Kaicara station nearby Sitala-Grama. There the memory of Dhanañjaya Paṇḍita is also preserved. When Nityānanda Prabhu, at the request and order of Mahāprabhu, who was in Purī, in Bengal, Nityānanda Prabhu came and began to preach about Kṛṣṇa līlā and Gaura līlā, the Dhanañjaya Paṇḍita and others helped Him for that purpose.


   Then comes Śrīnivāsa Ācārya. Śrīnivāsa Ācārya’s father, Padmana Bhaṭṭācārya [a.k.a Gangadhara - and later as Chaitanya Dāsa], he was class friend of Mahāprabhu, of Nimāi Paṇḍita. When his home was on the Nadia district, just on the other side of Agrodi [?] station there. The name of the village is Chakundhi. A brāhmaṇa family, paṇḍita, and he married in Yajigrama, near Katwa. Mahāprabhu took His sannyāsa, and this Padmana Bhaṭṭācārya, from his father-in-laws house, he was just going to his own house, and heard that Nimāi Paṇḍita has come to take sannyāsa. He knew Him, a great scholar and charming figure in all respects. He went to see, and the people were mad in that āśrama of Keśava Bhāratī, a good Śaṅkara school sannyāsī.

   And Padmana Bhaṭṭācārya went to see that, “Nimāi Paṇḍita is taking sannyāsa? What is this? An unthinkable scholar, and exclusively beautiful figure, all capturing, commanding persons, and He has come to take sannyāsa? How? We cannot conceive life without Him. And how His mother and newly married young wife will even be able to live?” With this feeling he went, and he was struck dumb to find what was flowing there.

   Two parties, one party under the direction of Mahāprabhu is going to request Bhāratī: “Do the function as early as possible.”

   Another party there stood, “No. This young boy can never be given such a sannyāsa life. You Bhāratī, we won’t allow you to give sannyāsa to this boy. You have come to spoil our society. It can never occur.”

   In this way. And Padmana, he’s watching what’s going on there.

   Then after all, Mahāprabhu’s will, that got the predominance, and generally, everything subsided and near the afternoon time the sannyāsa began and it was done.

   Mahāprabhu told Bhāratī that, “I have got this mantram of sannyāsa in a dream. Please see whether it is the real mantram or not.” He gave it in the ear of Bhāratī.

   Bhāratī said: “Yes. It is all right. This is it. Take it.”

   In this way. And the name, what name should be given. He was thinking and there was some sound from above — the Kṛṣṇa Caitanya — Bhāratī took that and put. The name was given. Padmana waited, so much, so far. And Mahāprabhu started towards Vṛndāvana, chanting the name of Bhāgavatamtridaṇḍī-bhikṣu,


etāṁ sa āsthāya parātma-niṣṭhām, adhyāsitāṁ pūrvatamair mahaṛṣibhiḥ

ahaṁ tariṣyāmi duranta-[pāraṁ, tamo mukundāṇghri-niṣevayaiva]


   [As a brāhmaṇa from Avantī-deśa said: “I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Kṛṣṇa. This was approved by the previous Ācāryas, who were fixed in firm devotion to the Lord, Paramātmā, the Supreme Personality of Godhead.”]

   [Śrīmad-Bhāgavatam, 11.23.57] & [Caitanya-caritāmṛta, Madhya-līlā, 3.6]





Śrīla Śrīdhara Mahārāja:


prabhu kahe – sādhu ei bhikṣura vacana, mukunda sevana-vrata kaila nirdhāraṇa


    [Śrī Caitanya Mahāprabhu approved the purport of this verse on account of the determination of the mendicant devotee to engage in the service of Lord Mukunda. He gave His approval of this verse, indicating that it was very good.][Caitanya-caritāmṛta, Madhya-līlā, 3.7]


parātma-niṣṭhā-mātra veṣa-dhāraṇa, mukunda-sevāya haya saṁsāra-tāraṇa


    [The real purpose of accepting sannyāsa is to dedicate oneself to the service of Mukunda. By serving Mukunda, one can actually be liberated from the bondage of material existence.]

 [Caitanya-caritāmṛta, Madhya-līlā, 3.8]


se veṣa kaila, ebe vṛndāvana giyā, kṛṣṇa-niṣevaṇa kari nibhṛte vasiyā


   [After accepting the sannyāsa order, Śrī Caitanya Mahāprabhu decided to go to Vṛndāvana and engage Himself wholly and solely in the service of Mukunda in a solitary place.]

   [Caitanya-caritāmṛta, Madhya-līlā, 3.9]


Mahāprabhu ran towards Vṛndāvana. Padmanābha came back, half-mad, always talking, Śrī Kṛṣṇa Caitanya.” Whatever anyone says to him, he says, Sri Kṛṣṇa Caitanya. No other word coming out of his lips, Sri Kṛṣṇa Caitanya, Caitanya, Caitanya. Then his name was given by the public as Caitanya Dāsa. Afterwards he was known as Caitanya Das in the society. Of course he recovered somewhat.


Then, when Mahāprabhuwas in Purī, Padmanābha went to see him with his wife.


 Mahāprabhutold that, “You have got a very good son as a devotee, and his name will be Śrīnivāsa.


 And he came back, and Śrīnivāsa came in his house, very beautiful, and a born scholar.

 Śrīnivāsa, when very young, Padmanābha left. He came, automatically in his mind ŚrīCaitanyadeva and Nityānanda and Their līlā surcharged within him, no other tendency.


 When he was about fifteen years, he came out to see the birthplace of ŚrīGaurāṅgain Navadwīpa. And he sat near the house of Mahāprabhu, the Ganges bathing ghāṭa, he sat there. A boy of fifteen, absent-minded, what hes thinking he does not know, hes sitting.

   And Viṣṇupriyā Devīcame to take bath. She found a beautiful boy. Some sort of likeness of Mahāprabhu. Hes sitting there, did not know anything, or even himself, he doesnot know himself. In this way, Viṣṇupriyā Devī had pity and took the boy in her home. Then she fed the boy.


 Then, Śrīnivāsawent to - Mahāprabhu at that time He was in Purī - he started for Purī. But after going about perhaps three fourths, heard that Caitanyadeva has left the world. What to do? He went again.And GadādharaPaṇḍitawas there, he met him in the Tota Gopīnātha temple.

 GadādharaPaṇḍita embraced him and told, I am waiting for you Śrīnivāsa. My Lord has ordered me to teach you Śrīmad-Bhāgavatam. You will explain Bhāgavatamin the whole of Bengal, an unprecedented lecturer on Bhāgavatam you will be. So my bookyou wont be able to read, the letters are half-washed away by the tears. So get a fresh book. Go to ŚrīKhanda, and take my name, and try to secure a copy of Bhāgavatam, and I shall teach you.

GadādharaPaṇḍita came back. Śrīnivāsa took a copy of Bhāgavatam from ŚrīKhandaand again started for Purī. He reached there and heard GadādharaPaṇḍitahad already left. Disappointed, he thought, I am such a distressed soul. Wherever Im going, the object is just removed a little before.Mahāprabhu, and this GadādharaPaṇḍita, who gave me some hope he would teach me Bhāgavatam. What ill favour I have got.

Then what to do, he came, but GadādharaPaṇḍitas will was there. Automatically when he went to read Bhāgavatamfound everything is rushing to him, in this way.


   Then Śrīnivāsa, and Narottama, and Śyāmānandastarted for Vṛndāvana to have darśana of Rūpa, Sanātana, GopālaBhaṭṭa, and others, Raghunātha Bhaṭṭa Goswāmī, there. The three started and went there. And when Śrīnivāsa, few miles far off from Mathurā, heard that SanātanaGoswāmīpassed away.

 The people they’re talking that, “That great SanātanaGoswāmī, who was the prime minister, and who captured the whole of Vṛndāvana people within his heart, that Sanātanahas passed away. This is a great disaster for the country.


 Then what to do? Still, Rūpa, and Raghunātha, and Jīva, GopālaBhaṭṭa, they’re living, anyhowthey dragged on. And when they reached Mathurā, they heard that, “Last night, RūpaGoswāmīleft.

   They have seen, Sanātana in that Asarhi Pūrṇimā, and then after next Dvādaśī, RūpaGoswāmīleft.

“How hopeless and cursed souls we are; coming nearby and could not see those two generals of Mahāprabhu, dui senapati.


 Mahāprabhusent two of His generals to Vṛndāvanato carry out His orders and to established the kingdom of the GauḍīyaVaiṣṇava there. Then, anyhow they dragged their bodies to Vṛndāvana, and they found in the Govinda Mandir - perhaps many of you have seen that old Govinda Mandira, broken - when they reached there, they found that sandhyā āratīis going on in very great splendour, great crowd. And RūpaGoswāmīhad just passed away, so with that feeling of high bereavement, madly theyre chanting his name and the āratīis going on in this way.

 Śrīnivāsa, the three were there, but Śrīnivāsa he could not stand that sort of sentimental wave. He fainted on one side. When he woke out of - when he first got his, recovered, got his lost consciousness, he found that JīvaGoswāmī is, with some followers, he’s engaged in ________ [?] Anyway, he woke up and did what was necessary, proper in the time. Then about a year, those three lived in Vṛndāvana.


ŚrīnivāsaĀcāryatook initiation from GopālaBhaṭṭa, and Narottama Ṭhākurafrom LokanāthaGoswāmī, and Śyāmānandafrom JīvaGoswāmī. There were many incidents in the meantime. But JīvaGoswāmīwho was in charge of all the books written by RūpaGoswāmīand SanātanaGoswāmī, himself, and others, after a year, when they were coming back, then two cart loads in a wooden casket the books were placed, and they were given in the charge of Śrīnivāsa. He was fond of more education and śāstric knowledge, so in his charge the books were given.

[JīvaGoswāmī told,]“Take them and copy, and preach in Bengal, specially. We shall see to preach in this side, but the land of Mahāprabhuand NityānandaPrabhu, there it will have good circulation, you take it.

 Śrīnivāsatook, and the three came, two bullock carts, and that big wooden casket was brought there. And they came by that Grand Trunk road near Viṣṇupura, in the district of Bakura,near Midnapura. The carts were on the road, and they were sleeping somewherenearby, but those book boxesthey were removed. In the morning when they woke up, they found the cart was empty.The big wooden box with the books all gone.Then theyre horrified and those three tried their best to search nearby but could not find any clue. Then what to do? Śyāmānandaand Narottama, disappointed they left the place for their own home.


   But ŚrīnivāsaĀcāryahe could not do so.I was specially selected and given the charge of these higher śāstras, and I cannot go back home without doing anything to get the śāstras back, I can’t.”

 He was wandering like a madman here, there, this beautiful young boy. People thought that this young boy, his head is cracked, here and there hes wandering.


 Then one day, there was a zamīndār, a chief, of the shantas[?], the ādivāsīs, the aborigines, his name was Birhambir. He was a chief of that locality. And he had some attraction for devotion and Bhāgavatam. Every day he held a class on Bhāgavatamregularly in his house in the afternoon. And his guru was one by the name of Vyāsa, he used to explain Bhāgavatam, and so many devotees they used to hear like that this Śrīmad-Bhāgavatam.

But Śrīnivāsa, he was passing his days like a madman, here and there, anyhow he heardand went there to hear Bhāgavatam. Eagerly not to express him, but he knows he’s an educated man, a good scholar, specially of Bhāgavatam. None knows, and he also did not give any vent to that.

 But one day that Vyāsa he was explaining something wrong, and unconsciouslyŚrīnivāsacould not check himself, he pointed out the mistake. You are explaining in this way, but the proper meaning will be that.

 Then the attention of the whole devotees including the king, the chief, fell on that boy.Who is he?

 His guru Vyāsa, who was explaining, he was also charmed.We all took him to be a madcap. But hes pointing out such fine points. Who are you?

 The quest became very intense, and he had to admit that,“I am a wretched soul. This Bhāgavatamand so many other very high level Vaiṣṇavascriptures, I was taking from Vṛndāvana. And in those big boxes, filled up with those Vaiṣṇavascriptures was stolen from here about a year or so ago. And Im wandering in search of those. I was in custody.”

Oh!”Then they knew. That Birhambir he had one astrologer, and he used to say that, what is what, where. When these two big boxes filled up with scriptures was there, nearby his capitol, he called the astrologer, What is there?

 They looted, from those places those chiefs were all looting princes, half robbers.

 The astrologer told, “Very highly valued jewels are there in those boxes.

 Then he managed by his own men to steal those boxes and kept in his house. He opened then found many holy books, and closed it, kept it. After hearing from Śrīnivāsa, he said, Oh, you have lost those books, you are owner of that? That is here, we have taken it. My astrologer told that many valuable jewels were contained there. So misguided, we took them.

 Then Śrīnivāsacame back in his right again, he went there, fell prostrated there, and asked them to get some articles of āratīand began to offer āratīto the books, the śāstra, representation of Kṛṣṇa, devotees. He began worshipping, and after āratīopened the books.

 Then he sent information to Narottama and Śyāmānanda. They all came.

   And this chief was his disciple