His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

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Śrīla Śrīdhara Mahārāja: ... and we shall be very eager there to consider ourselves to be slave. That is so high. A competition, in the conception of the slavery; slave of the slave of the slave. Such high sphere is that. If we have enough boldness, then, of sacrificing, then we can hope to enter and live in that domain. Sacrifice. Sacrifice to the extreme.

   And again Hegel comes, “Die to Live.” It is a very broad thing, broad and bold, and also meaningful, die to live. Are you ready to die? Then I can recommend you a land where you can live. Are you bold enough to die? That nothing worth living here, have you come, can you come to such conclusion? That here every particle is worthless and it is mischievous. Have you come to realise that? Not worth living. This world not worth living, at all. So you can easily agree to die. And you will be given the opportunity of living a proper life, after death. Life after death. Die to live.

   And He’s for Himself, not for you or any ghostlike, me, like us. He’s for Himself. So dignified; every atom is so dignified that they all should be regarded with honour, the soil is such. Do you like that soil to live in? That soil is such; so dignified soil. To become a slave there.

   In Milton the opposite statement, “It is better to reign in hell than to serve in heaven.” Satan’s opinion. “Better to reign in hell than to serve in heaven.” But just the opposite, it’s better to serve in heaven than to reign in hell. The opposite of the Satanic doctrine.

 

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

 

   So paradise lost, because they’ve lost their faith in śaraṇāgati, surrender. In the truth of surrender, that was disturbed and they came to live with their freedom and a free judgement, Adam and Eve. And they had to come down in the world of calculation of ones self, individual free will. Own responsibility; then earn, and each enjoy. Earn and enjoy the world, we have come, earn and enjoy. Labour and live. The world of labour and live.

   And there, without labour, sustenance is to come. When Adam and Eve were in a surrendered position no labour was necessary. Automatic, everything automatically. Soul does not require any food to maintain this material body. That is spiritual, eternal body, no necessity of any addition from the outside to keep up the vitality there. Surrender your spiritual life, soul.

   And then when free choice came, in place of surrendered stage, then labour and live. Enter that world; labour and live. And the Satan was at the back. “Why you are a slave? Why you are a slave?” The tree of knowledge. So Bhāgavata has discarded knowledge. Don’t rely on your knowledge. The tree of knowledge, the fruit was tasted by Adam, no, Eve first. First Eve then Adam. Tree of knowledge is dangerous, brought down the world of calculation here.

   Surrender. Good man’s society, higher society, no deception. No hypocrisy, no conspiracy there. So knowledge, calculation, good, bad, all these are meaningless there. Automatic flow of the goodness in the  atmosphere, whole. No doubt, no suspicion, no meanness to cheat one another. So no question of calculation, everything automatic and flow of goodness is in that atmosphere. That is at the lower part of Vaikuṇṭha. Then again higher in Goloka, it is more beautiful, more loving, more sustaining, more sweet, ecstatic. Goloka. Hare Kṛṣṇa. Hare Kṛṣṇa. So practical faith in that sort of life, charm in that sort of life.

 

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]

 

   In Bible the history of fall, and not going up so very expressively, that is vague. The son of God has come to take them again up there. The fall of Adam and Eve, that is very clear. But when man is taken from this plane to that plane, not such a very expressive, clear history.

 

   Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Kṛṣṇa.

   We hear there like so many Christs that have full faith in God’s land, God’s action, God’s goodness, wholeness. They will treat the wealth, the prosperity, the charm of this world of enjoyment, to trample under feet, die.

   “I resign all covetable post in this world. However, a kingship, a leadership, a lover like Romeo, a beloved like Juliet, all dismiss. I’m ready to dismiss all these things for higher, some mystique and unknown sweet, sweet life, sweet, sweet home. I have finished.”

 

   There was one Bakat Singh [?], one of the leading anarchists in Punjab. He got capital punishment. Then one gentleman asked him, “The day of your death is drawing near.”

   He told, “I’m very eager to see the after life. This life is all finished. No charm in this life, it is finished. Eager to see the after life.”

   But that man does not know that after life is also similar. The anarchist’s after life, what can be very good? Attraction for this mundane, can’t tolerate another’s ownership, kingship. He wants to snatch the kingship, the leadership of this material world from another gentleman, has charm of this material world. What after life he can have, to see very glorious? Ā-virincyād amaṅgalam.

 

[karmaṇāṁ pariṇāmitvād, ā-virincyād amaṅgalam

vipścin naśvaram paśyed, adṛṣṭam api dṛṣṭa-vat]

 

   [“An intelligent person should see that any material activity is subject to constant transformation and that even on the planet of Lord Brahmā there is thus simply unhappiness. Indeed, a wise man can understand that just as all that he has seen is temporary, similarly, all things within the universe have a beginning and an end.”] [Śrīmad-Bhāgavatam, 11.19.18]

 

   One is to look after, with very neglected dignity, even the post of the creator of this world. Who can create this world, but is in relativity of this world, mortal, nasty. The Brahmā, who has created and who’s master of this world, but he’s in the relativity of this nasty world. His position is also condemnable, what to speak of the ordinary persons. Karmaṇāṁ pariṇāmitvād, ā-virincyād amaṅgalam. You and I, what is our position? Meagre. But even the creator of this whole mundane world, he’s also surrounded with inauspicious reactionary consequence of life.

   Then, sivo 'ham, sivo 'ham, sivo 'ham. Next after Brahmā there is Śiva. Sivo 'ham; do not care for material comfort. “Independent of material comfort as a soul I can live.” That temperament, sivo 'ham. “I don’t care for any material achievement, I’m sufficient in myself. Sufficient, ātmārāma, I’m self sufficient, I don’t require any exploitation of this world, of any world.”

   That is marginal position. That is so high and so charming domain over the head of that Śiva, when he comes in connection with that, “Oh, I want to enter as a slave to that holy and magnanimous land! I want to be a member in the lowest member, as the ant. Even an ant’s position in that noble domain is something to be envied, in Vaikuntha.”

   And then Vaikuntha, over that Goloka. Or Goloka, over that deeper, or the most comprehensive and most subtle, all-pervading, Goloka, solid circle. Highest plane ever found. Subtlemost plane ever found, that is the foundation of all different variety of planes we can experience. Goloka. That is beautiful, that is love. Beauty and love, similar things, sweet, similar thing. Beyond power, power seeking.

 

   This has been definitely brought down for us by Mahāprabhu, Nityānanda, Śrīmad-Bhāgavatam. The last treatise of Vedavyāsa, the giver of the greatest magnitude of revealed truth in this world. Revealed truth in different forms, in its greatest magnitude and detail, given by Vyāsadeva here, from Badarikāśrama.

   And the key to that, to the highest was given first to his son, Śukadeva. And Śukadeva, he tried to impress the present scholarship of India, the then scholarship of the then scholars of India with that high ideal, in the whole theological world. Śukadeva did successfully.

   And next there was another sitting in Naimiṣāraṇya where sixty thousand brāhmaṇa scholars met there just before this Kali-yuga, the iron age. And there also one who heard, who was present in the assembly of Śukadeva, and he was śrutidhar, that once heard he remembered it eternally. That is śrutidhar, only once hearing it is recorded final. There was one such peculiar scholar, Sūta. Ugraśravā; whose aural reception was revolutionarily extraordinary. Once one impression was caught, then it was final. That ugraśravā, through śruti, whose hearing is of very, very highest degree, he was present in that assembly and he caught it and distributed to the sixty thousand brāhmaṇaic scholars gathered in Naimiṣāraṇya just before the advent of the beginning of this Kali-yuga, iron age. And that is Bhāgavatam. And Vyāsadeva from these four sittings completed, one Nārada to Vyāsa, second Vyāsa to Śuka, and third Śuka to Parīkṣit in the scholars assembly, and the fourth from ugraśravā Sūta to Śaunaka Ṛṣī. Then with this introduction, three ślokas of Vyāsadeva, he sent it to the market, Bhāgavatam.

Janmādy asya yato 'nvayād [SB, 1.1.1]. Dharmaḥ projjhita-kaitavo 'tra paramo [SB, 1.1.2]. And nigama-kalpa-taror galitaṁ phalaṁ [SB, 1.1.3]. These three poems introduced as introduction, introduced Bhāgavatam. One about, dharmah projjhita, sambandha-jñāna, what is what. The second, what is the means to the end. And third, what is the proper conception of the end, of destination. Three. Where we are? Who am I? Where am I? What am I? In this way, sambandha-jñāna. And the second, abhidheya, what is means to my end. And third, what is the conception of the proper end of life. Different from all other recommendations from different theological scriptures. This is the speciality of this book.

   Mainly after liberation, how one can live a dignified life, it is meant for them. They are to, nirmat-sarāṇāṁ satāṁ [SB, 1.1.2], they must be free from all jealousy, Vyāsadeva says. It is meant for those particular souls who are completely free from any trace of jealousy, nirmat-sarā. Jealousy means who cannot tolerate the higher position of any other than him, that is jealous. That is the test.

   At every step you’re to feel without prejudice that everything in your paraphernalia is holding a higher position than you. If you’re jealous then you can’t advance a single step there. If jealousy is fully eliminated, if you’re ready to tolerate that everyone you come across will be holding higher position than you. And you should not mind anything from that, no reaction. If you can tolerate that everything, every atom, every dust of that plane is holding superior position to you. All Prabhu, and you’re the slave. If you can accommodate you in such a way then you have a very higher place where you can enter and live.

   But nirmat-sarāṇāṁ satāṁ, not only ordinary saint. That jealousy must be exhaustively eliminated. Then you can hope to come to study and you’ll be able to understand what I say. That everything is superior and you’re the lowest. Then you can have everything there, progress, faith. You can freely live there, move. But that temperament, the minimum demand from you is that. And that will finish everything. This demand finishes everything.

   I told that Hiranyagarbha here, sahajiyā. From Lalitā Bābū and went to bābājī class.

 

vaikuṇṭhera pṛthivy ādi sakala cinmaya [māyika bhūtera tathi janma nāhi haya]

 

   [“The earth, water, fire, air and ether of Vaikuṇṭha are all spiritual. Material elements are not found there.”] [Caitanya-caritāmṛta, Ādi-līlā, 5.53]

 

   That Goloka, and below, Vaikuṇṭha, and there also everything made of spiritual dust. Water, all atoms are spiritual, and that is of higher quality than you soul who wants to enter there. So you’re to enter into that domain and then you can hope to get the company of the Nārāyaṇa bhaktas, and then higher up, then Goloka Vṛndāvana. It is not a matter of joke, or a matter of luxury, so easy. Then, first deserve then have. No deserve, no having. Only imitation he had, plodding in the mud and thinking, “I’m in the divine lake of Rādhā-Kuṇḍa.” Ha. Ha. Ha.

 

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

 

   Die to live. Death means not only this physical, but mental death, and the death of all our ambitious aspirations. Death means, death’s jurisdiction is so much. Die to live. Living is also wonderful living. Living is also wonderful, strange thing in comparison with the present living. There is living. Living along with all good, all high, all divine, all superior. How happy living! Wherever I’m breathing, everything is of higher quality than my own self. How happy, how elevating! But have we such courage, boldness to live there? To die a wholesale death? To die a wholesale death of our all experienced life, to be severed from all valuable things we ever gathered experience of. Is it possible for us? Not so easy! All the ideals, high ideals we have ever accumulated or come in association to; all to be given up. Not only our physical acquisition, but our mental acquisition, mental prospects ever acquired, all give up. Dissolution of the whole mind and body. And only soul, naked soul to be taken into that land, with the help of so many saints of that calibre.

 

   Gaura Hari. Gaura Hari. Stranger than dream! Reality is stranger than dream, fiction. Hare Kṛṣṇa. Our standard of prospect should be raised so high.

 

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

   Nitāi Gaura Hari bol. Nitāi Gaura Hari bol.

 

    Self abnegation. If we can have some conception of the truth, then we think it is sinful, what we aspire, that is all sinful, nasty. “Why should I be a master of so many?”

 

   Gaura Sundara. Gaurāṅga Sundara. Gaurāṅga Sundara.

 

   How, we hate slavery, but we’ll be able to understand, how dignified position to be a slave to the so wonderful goodness, to the wonderful master. It is possible, not impossible, to peep into that higher position of truth.

 

   Gaura Sundara. Gaura Sundara. Gaura Sundara. Gaura Sundara. Gaura Sundara.

 

   We’ll be eager to cast ourselves at the feet of those holy persons.

 

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

 

   Mahāprabhu told once in Purī to Sanātana Goswāmī’s case.

 

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 it would have been possible that by giving up this body I can get Kṛṣṇa, then in a moment I’m ready to sacrifice this body crores of times!”

 

   Sacrifice, this body, die. That is, in a moment I want to invite crores of times death. Die to live. Crores of deaths I like to invite, welcome, if by doing so I can get my Lord Kṛṣṇa. How standard, what standard? Where is Kṛṣṇa of Mahāprabhu’s conception? Die to live. We think die to live, to die means to give the whole thing.

 

   But Mahāprabhu says, “In a moment eke-kṣaṇe, in this moment I’m ready to die crores of times if by the result of that I can get Kṛṣṇa. But no, Kṛṣṇa is not so cheap.”

 

   The physical death, what benefit is there by physical death? This is to give up a dress, a flesh and bone dress, what charm is there? So something more, paliya sevāna [?] some positive life is there, not by negative sacrifice what we all possess we can go. Not by naked, if we can have a naked body we can go, no. Some positive attraction for that, that is the real thing. Śraddhā, sādhu-saṅga, serving tendency, that is the visa, not passport. Not passport, any number of passports I can collect. No, visa is necessary, the sanction of that place. But they’re very broad hearted, very generous, very loving, and infinitely resourceful. Infinite resourcefulness is there.

   Now England is trying its best to oust the foreigners. So long they’re liberal. Now a party says that, “So many foreigners have come to live in England, and making the original British people’s life intolerable. So there must be some check over the immigrants.”

   But that is infinite, no such limitation there. “All may come, but come with good will. With good will, standard good will you should come, you’re all welcome, infinite. But you’re to give up all your anti tendencies of this land, to keep outside. You come, you come for the interest of us, for the whole country you come. For the Lord you come. You’re all welcome, very earnestly, affectionately welcome. He’s Lord of all of us, not only of a particular section, but He’s the Lord of all. A loving Lord, an infinite Lord, His love is infinite, His ways are infinite, everything is infinite. So no possibility that our portion will be lessened if you come and partake into the service, no. Come, we rather want more, more may be engaged in His service. We’ll be happy, more happy, more happy. But serving is, be in mind of that, mind that service for His satisfaction, the criterion. We’re all seeking, searching for His satisfaction, not any one of us. If we find that lacking there, then we’ll turn your enemy. With this idea, all can come.”

 

   Rādhārāṇī says to His anti group, though it is all necessary part, “She does not know how to satisfy Kṛṣṇa to His heart’s content, then why she ventures to come very close connection of Him?”

   That is in Her company, the harmony. Harmony means many and one, and gradation. The gradation is of that type, it is mentioned in Caitanya-caritāmṛta.

   “If she can serve more I shall be aloof, I shall give her nearer to My Lord. But she fails to do service to the highest satisfaction, so what to do? I have to go nearer, because for His satisfaction, not for Myself.”

   That is the criterion there. It is very inconceivably understood, to understand. Inconceivable to understand but still it is there. We find it is recorded in Caitanya-caritāmṛta. In this way the gradation is there, all centre concern. And another remarkable, pati lāgi’ kailā veśyāra sevā.

 

[kuṣṭhī-viprera ramaṇī, pativratā-śiromaṇi, pati lāgi’ kailā veśyāra sevā
stambhila sūryera gati, jīyāila mṛta pati, tuṣṭa kaila mukhya tina-devā]

 

   [“The wife of a brāhmaṇa suffering from leprosy manifested herself as the topmost of all chaste women by serving a prostitute to satisfy her husband. She thus stopped the movement of the sun, brought her dead husband back to life, and satisfied the three principal demigods [Brahmā, Viṣṇu and Maheśvara].”]

   [Caitanya-caritāmṛta, Antya-līlā, 20.57]

 

   If to satisfy Him, my Lord of heart, I’m to serve a lower idea. Like a prostitute I’m ready for that, if it’s for His satisfaction. Whatever is for His satisfaction, apparently it may be the lowest, but that is the highest. Only one criterion, His satisfaction. And our calculation of good or bad has no value. Only one criterion, His satisfaction. That is the only one criterion. Kṛṣṇendriya-prīti-vāñchā - tāre bali prema.

 

[ātmendriya-prīti-vāñchā - tāre bali ‘kāma’ / kṛṣṇendriya-prīti-icchā dhare ‘prema’ nāma]

 

   [“The desire to gratify one’s own senses is known as kāma (lust), but the desire to please the senses of Lord Kṛṣṇa is prema (love).”] [Caitanya-caritāmṛta, Ādi-līlā, 4.165]

 

   And it is drawn up to the highest position among the servitors. All these are very high things, to be good to talk, but to get it is very, very, very difficult. So it is safe that one day we may hope to reach that domain. But now we’re in the midst of disappointment. But I do not like this, I don’t feel normal position here. Dissatisfaction, virakti. I do not know whether my aspiration will be realised any day or other, but still I cannot connect my faith with any other thing, any other conception but Kṛṣṇa conception. Because I shall be able to get anything easily in a day or two, then I must contact with that, I’m not a person to do such contact. No. I may get or I may not get, in my eternal quest, eternal search. Still I won’t budge and inch from the ideal that my Lord is Kṛṣṇa in Vṛndāvana! Kṛṣṇa in Vṛndāvana, as the son of Yaśodā, as the friend of Subal and others, and as the consort of the gopīs and Rādhārāṇī. I want to have His service, and the service of the servant of Him, that I adore, welcome. But no kingship, leadership of any sort of achievement.

 

na nāka-pṛṣṭhaṁ na ca pārameṣṭhyaṁ, na sārva-bhaumaṁ na rasādhipatyam
na yoga-siddhīr apunar-bhavaṁ vā, samañjasa tvā virahayya kāṅkṣe

 

   [“O my Lord, source of all opportunities, I do not desire to enjoy in Dhruvaloka, the heavenly planets or the planet where Lord Brahmā resides, nor do I want to be the supreme ruler of all the earthly planets or the lower planetary systems. I do not desire to be master of the powers of mystic yoga, nor do I want liberation if I have to give up Your lotus feet.”] [Śrīmad-Bhāgavatam, 6.11.2]

 

   Vṛtrāsura says in Bhāgavatam, “My inner aspiration is after You, my Lord.”

   But not here Lord Kṛṣṇa, Vṛtrāsura, Nārāyaṇa.

   “But Nārāyaṇa is also so charming that I eliminate all these prospects of my future life. I want You my Lord, my Lord of my heart.”

 

   So sweet. Godhead is so sweet. Back to Godhead, back to Godhead. Back to Godhead, and God is such of Kṛṣṇa conception of God, very sweet. Sweetest of all conceptions.

 

Nitāi. Nitāi Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Any question?

 

Vidagdha Mādhava: Yes Guru Mahārāja. How to recognise and eliminate jealousy in devotional life?

 

Śrīla Śrīdhara Mahārāja: Hṛdaye nābhya. According to realisation, and other realisations, how other realisations in the absolute sense we can understand, other planes of life? How can we understand that this is the gold without any alloy? How can we do? Not only Kṛṣṇa realisation, it is of peculiar type, but in other fields of life also we’re to know by elimination and acceptance, how? How? With the help of some experts, or with the help of some books. Śāstra and sādhu. Then it comes to us, that knowledge. From the experts that knowledge comes to me. Or by scripture, book, the knowledge comes to me, gives some eye. With that eye I can find, “O, this is real gold, and this is alloyed gold.” Every case, how we do? Help from outside, and the guarantee from ones own inner conception. And if he’s dull, he can’t gather conception from the experts, or from the books, then he’s to suffer, himself. Here also we may apply the same thing. The experts know this expert, the religious experts of different type, and also books from different type. Always we’re to test. And who is to accept them, his chastity, his sincerity, these three things come to meet us. Whether we’re gaining, or we’re losing, these three things. The scripture, the expert and expert’s opinion, and then my sincere ability, judgement. These three together come to realise the truth, in every case, as here, so there. Here some intellect, and there the heart, the sincerity. So ruci, sincerity _________ [?] The same tangle everywhere. The one question. Hṛdaye, ones own heart, approval of ones own heart. For the acceptance of the external decision, the responsibility is his own. And also we can’t deny that the external association...

 

 

83.01.02.C_83.01.04.A

 

Śrīla Śrīdhara Mahārāja: ...both outside and inside, by the cooperation we can make progress anywhere and everywhere. Every department is such. We’re to take help from the environment. From different departments also, a dacoit also gathers his knowledge of dacoiting from a higher dacoit. And a good man also gathers from here his education from a higher educated man.

   So comparatively in the theology also, different conceptions of theology, religious conceptions, and we’re to compare. And according to our sincerity we’re to take. This is in a general way. Others we’re to live on our fate, fortune. Bhāgyavān jīva, fortunate, which comes from the sukṛti, unknown grace gained by the saints, the agents of the Lord, in this way.

   You may call it to be chance. But to our consciousness there is no chance. A chance to the partial realisation, but every chance is known to the Almighty, to the Omniscient. To the ignorant, which is outside their jurisdiction, that is called by chance. We can’t - that is unintelligible. Which is unintelligible, beyond the scope of our intelligibility, we say it is chance. But to the Omniscient, chance is within it, His will. He’s Autocrat, His will. Everything contained in Him. He’s the source of everything, both the chance and both the will, everything in Him. The history, the geography, the mathematics, the science, all congruent.

Jñāna, bala, krīya, ca, generally classified - the energy, and the intellect, and the necessity of satisfaction. Generally these three things, feeling, thinking, willing. One absolute. So not much intelligence into the intellectualism, but begin, hear about the prospect and begin the work. Only by speculation you cannot earn your bread. You must do duty and earn your bread. Do something and you will earn your bread; not by speculation or imagination. Of course education department is also there, but that is also duty, work, labour; labour and live, energy.

 

VidagdhaMādhava: Should one see things in his environment higher than himself in this plane? In devotional life, the Ācāryas they write songs about how they feel they’re the most fallen, patita-pāvana, or they’re...

 

Śrīla Śrīdhara Mahārāja: They also do not feel that they’re the higher power holders, they also think that, “We’re little, very little.” In the infinite everyone thinks they’re very little. Mean position, “I want to emulate my condition.” The aspiration for the higher always, they’re thinking that, “I am meagre. I’m atom.”

 

VidagdhaMādhava: But also in the relationship to the environment, they’re feeling outside themselves everything is higher?

 

Śrīla Śrīdhara Mahārāja: Yes, everything is higher. Everything is higher, even Haridāsa Ṭhākura is giving honour to Māyā Devī. Paramahaṁsa, sees everything regard-fully, no hate, in connection with Kṛṣṇa. That some connection with Kṛṣṇa, that long thread, and giving respect. But at the same time, very careful not to be enticed, but giving respect.

 

Devotee: Mahārāja, but I cannot act that way every time in my life, as though everyone is higher, because there are so many dacoits and so many low class people. So I must act in a way sometimes that I’m better or higher, or my will is more important than theirs.

 

Śrīla Śrīdhara Mahārāja: Yes. It’s a possibility that one can trace ones progress. Everyone may feel that he’s in progress of life towards his goal. Whether in the wrong way, or in the right way, he can measure his progress. He has the capacity of measuring his progress. But the way may be wrong or right, according to his position. And sometimes bewildered, temporarily he’s bewildered, can’t ascertain what way he’s moving, that is also possible. And sometimes also wrong and right, that also he can, sometimes they cast their shadow in his mind, in the sheet of his mind. Sometimes a dacoit in a moment may think that, “I’m doing wrong, I’m going in the opposite direction.” It is also possible. Because different stages of memory within us, while travelling through different positions of this world. Different stages of knowledge we’re travelling and they leave some sort of trace within us.

   And whenever we’re conscious of any particular plane of life, we can judge; good, bad, progress, resolution, slothfulness, energy. Then sometimes sattva-guṇa means sometimes some sort of true conception. Raja-guṇa, too much energy without caring for the good or bad. And tama-guṇa, dullness, idleness, depression, all these. These three things are to be found anywhere and everywhere, even including the beasts and animals and insects. Everywhere, sattva, raja, tama, more or less.

   But exclusively given to one way, and that is in the good way, that is rarely found. That gradually rejecting good or bad in the calculation, and catching the higher particular thread, making progress towards one direction, and that is good. It is very difficult to find such a section.

 

manuṣyāṇāṁ sahasreṣu, kaścid yatati siddhaye

yatatām api siddhānāṁ, kaścin māṁ vetti tattvataḥ

 

   [“Out of countless souls, some may have reached the human form of life, and among many thousands of human beings, some endeavour to attain direct perception of the individual soul and the Supersoul; and among many thousands of such aspirants who have attained to seeing the soul and the Supersoul, only a few receive actual perception of Me, Śyāmasundara.”] [Bhagavad-gītā, 7.3]

 

   Gradually elevating towards higher truth, eliminating, eliminating, very few are going to hold the highest position. Everywhere we find that, selected few goes to hold the highest position.

   Nitāi Gaura Hari bol. Anyhow we’re in a jungle, still we’ve come to human section. If we cast our glance towards the lower creation then how much I’m saved? I had to experience all those stages of life; the trees, the creeper, the insect, the birds, beasts, animals. Now civilised human section I’ve reached anyhow. By the grace of any unknown power I’ve come so far, and here I can use my conscience. It is possible for me to understand good and bad somewhat. And if I can apply this chance to get good association to better my internal condition, something in my hand. But in other sections, in the lower creation, quite helpless. So a good chance, a valuable chance I have got to elevate my position by the help of the associations and the holy things. As much as I’ve come to understand, so much my responsibility is very _________ [?] in me.

   If I go back; a ball coming near the goal, if it goes other way, so much disappointment. The ball is everywhere in the field, no disappointment. But ball coming nearest to the goal, if it missed the goal, then a particular section are very much disappointed. So we’ve come to human section, near the goal. If I miss this chance to elevate me towards a higher direction, again to go to the savage, and to the animal, and the vegetable kingdom, I have to go back, then how deplorable it should be. In the infinite wave we’re being moved helplessly, what position we’ve got? Now we’re human beings we’ve got much in our hand. And only little that we must associate with highly living person and to elevate our position as much as possible, taking this chance, utilising this chance of human life. Very, very valuable.

   The Ṛṣis, the spiritual experts, they all deplore of us. “No, you’ve attained up to this much, human life, and again you will go back to this animal and vegetable kingdom? Take the chance, take the chance!”

Śṛṇvantu viśve amṛtasya putrāḥ. You’re all sons of nectar. Hear me please, what is your prospect, and do it. Accept it! Liberate yourself and have your highest object of life. Do it! Save you! Otherwise you’ll be lost in eternity. How responsibility you have got in this life of yours. In a valuable position, utilise to the utmost and get the greatest achievement possible for every soul. Don’t lose the chance!

 

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

 

   Be pure, and make others pure. Purity means to give up exploiting energy. And service is holy thing. We can approximately understand that to give to others that is high happiness. And to snatch from others that is filthy. And to satisfy others, and to satisfy the Lord of all, how valuable that can be. Who is everything to me, who is dearest, is everything to be loved, and who is really holding the position of the highest love, to connect with Him, how valuable life to attain.

 

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

 

   Dive deep, attempt very earnestly and deeply and comprehensively. So wholesale, total war. I used to say when I was a preacher, “The Gauḍīya Maṭha has declared total war against all the existing opinions of the world in every aspect. Total war, total war. Non-cooperation wholesale with this enjoying or exploiting tendency, and the tendency of renunciation, renouncing everything. Why should we renounce? Only the bad, only to accept the higher environment we’re to invite. Renunciation is destructive, equating to zero. Renouncing everything I shall be alone and no consciousness of the environment, how? It is death. To invite everything in its proper angle of vision, proper relation; that is of service. And that can be had, as light from the origin from the sun, so origin is Kṛṣṇa. In His connection everything can be seen in broad daylight, their all friends. None enemy, all friend. In that plane we’re to live, where everything is friendly to me and nothing is enemy to me. I want to take my soul in that angle of vision, that everyone I shall see as friend, in connection with that great, great Lord, the great friend of my heart. Everything is friendly.

 

[bhoktāraṁ yajña-tapasāṁ, sarva-loka-maheśvaram]

suhṛdaṁ sarvva-bhūtānāṁ, jñātvā māṁ śāntim ṛcchati

 

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

 

   As long as you are in the adverse position, still remember that whatever happens is at the dictation of one who is my friend, my guardian, my friend. And everything is coming ultimately by His sanction. So you need not bother yourself for any useless apprehension. Go! Optimistic march towards the truth, whatever you think it to be at your present stage. But promise that I must make progress towards the truth, step forward towards the truth. And what sort of conception of the truth? You’re to consult and be educated by the departmental experts. If you’re sincere you’ll be all right.

 

[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]

 

   He’s there, so none can ultimately deceive you, if you do not like to deceive yourself. Your free choice is at the root of all undesirability that has captured you. Free choice. Free choice is the highest jewel and free choice is the highest enemy. When he chooses bad it is the enemy, chooses good it is the highest friend, free choice. And without free choice none can exist as person, as individual. Just as a point of sun ray is illuminating, so the point of consciousness is endowed with free choice. Consciousness is free. Consciousness means free choice. Particle of consciousness, particle of free choice. It can grow along with his own community. When within own community it can grow. And when in the camp of enemy it dwindles. So gather your own community, enter there, and with the help of that, march towards light, towards love, the domain of love.

 

Devotee: I heard from someone that when the soul returns to Kṛṣṇaloka the Guru appears and introduces him to Kṛṣṇa personally. Is that true?

 

Śrīla Śrīdhara Mahārāja: To certain extent. By the will of Kṛṣṇa everything is done. Again also in different stages. That Guru, His agent, who was entrusted with some recruitment, he’s recruiting new persons and again introducing them. That is also there. But internally Kṛṣṇa knows everything; who is who; what is what. But still that sort of līlā is also there, introducing. But He knows everything. Ha, ha.

   By only sense he knows, the king may know from the intelligence branch, something, and again the official side bringing something in his notice. But he already knows, the king already knows by the intelligence branch. Do you follow?

   So there is one function of Kṛṣṇa, He’s omniscient, knows everything. At the same time the līlā portion, someone is doing something, giving this. Another function of Him. In Mahābhārata also we find that Kṛṣṇa is knowing everything, still He’s playing the part of an ordinary human being.

   But when pushed a little He says, “Yes, I knew. This is this, this is that.”

   We find Him, knowingly He’s playing the part of an ordinary person, as if He does not know. In Mahābhārata everywhere you’ll find that līlā. Underground, everything known to Him, but superficially He’s playing the part of an ordinary human being, with a little superior intelligence, that’s all.

   Do you understand?

 

Devotee: The acting propensity is in Kṛṣṇa.

 

Śrīla Śrīdhara Mahārāja: Līlā is like that. To know, that is aiśvarya, that is not the better function. The jñāna-śūnya, to deal with the limited knowledge people, that is sweet to Him, that is līlā part. “I’m one of you.” _______ [?] king, playing with his friends as, “I’m one you.” But, “I’m king.” That aspect is underground. But when playing, “I’m one of you.” That is sweet.

 

Devotee: I have a question about attachment. Bharata Mahārāja, he was attached to a deer, and for this he had to take another birth. And Yudhiṣṭhira Mahārāja, he was attached to the welfare of one dog. In Mahābhārata this dog was following him.

 

Śrīla Śrīdhara Mahārāja: He was not attached to the dog, but he was carried by his religious consciousness, conscience. Because the dog told that, “I’m your śaraṇāgata.” And the law of śaraṇāgata, one who has given śaraṇāgati, refugee, he can’t leave him. That is the law. And for that law, not for particular attraction for the dog.

   But it is the direction of the religious books. That the kṣatriya generally if anyone comes to take, to surrender to him, for any fear, the kṣatriya must give that shelter. If anyone seeks shelter, kṣatriya must give.

   So Yudhiṣṭhira had, the dog told that, “I surrender to you.” Then Yudhiṣṭhira gave him shelter. And it is the law of this master and sheltered, shelter-giving and shelter-taking that he must not leave him in any position. So Yudhiṣṭhira told that, “If I go there, the dog is in my shelter, and I have given him shelter, so I can’t leave him. It is the scriptural rule.”

   Who could dismiss Draupadī, and Arjuna, Bhīma, everyone, but he did not leave the dog. Only for the scriptural injunction.

   So, “If you don’t take the dog, I can’t go, because he’s taken shelter under me, and I’ve already given. And this is the dictation of the scriptures that one must not leave one to whom he has given shelter. So I can’t do so under religious law.”

   That was the question. Hare Kṛṣṇa. Do you follow? Yes means hesitation, hesitatingly, or not clear?

 

Devotee: He was doing out of duty, not out of sense of affection.

 

Śrīla Śrīdhara Mahārāja: Out of duty; not of attraction, the sense of duty.

 

Devotee: And one other question about there is one Mahābhārata I read which indicated that Yudhiṣṭhira went to heavenly world, instead of Goloka. Is that because of his nitya līlā?

 

Śrīla Śrīdhara Mahārāja: He passed through that, because he played the part of a kṣatriya king. And he found Duryodhana and others also there. Because who observes the rules of the kṣatriya, that is fighting in the front to front, who dies fighting front to front, weapon fighting, they will go to a particular stage of heaven. And Yudhiṣṭhira also had to pass through, but that is not the final. That is the apparent.

   Just as so many Urvaśīs, they lived with the gopīs. Just as Dharā with Yaśodā, Droṇa with Nanda. Something like that. That is taken, that is left there in Svarga and they’ll go up to Goloka.

   Yudhiṣṭhira proper will go to Dvārakā Mathurā camp of Kṛṣṇa. That is hidden.

 

   Keśāvatāra. Brahmā, the goddess of earth complained to Brahmā that, “I’m too much overburdened with the sinners. Please give some relief.”

   Then Brahmā gave two of his hairs, one white one black. _________________ [?] Kṛṣṇa Balarāma came, Keśāvatāra. But that was mixed in ordinary Svayaṁ-Bhagavān and Baladeva.

 

   Mahāprabhu, Yuga-Avatāra, only spreading Nāma-Saṅkīrtana. But Rādhā-Govinda-milita-tanu, that once only in the one day of Brahmā, twenty eight yugas, these things occur.

 

   Just as a ghost entering into a human body, lives with him; something like that. Some god also comes and to take charge of a human soul, that one can overpower another in the mental sphere. And one cannot, does not overpower, but lives within his shelter, that is also possible.

 

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

   Nitāi Gaura Hari bol. Nitāi Gaura Hari bol.

   The mental message, or massage? Or what is this? Nitāi. Nitāi. Nitāi. Nitāi Gaura Hari bol.

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

...

 

Devotee: I was wondering, there are eight ślokas, if you could give explanation of these prayers.

 

Śrīla Śrīdhara Mahārāja: Yes, I can try. But Swāmī Mahārāja has already done perhaps.

 

Devotee: He has translated...

 

Śrīla Śrīdhara Mahārāja: He himself sang that śloka. I heard from various.

 

Devotee: But he has not given a very elaborate explanation.

 

Śrīla Śrīdhara Mahārāja: Yes, we shall try to publish a book on that. Just as Premadhāma stotram, we may publish a book on that poem.

 

nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau

[lokānāṁ hita-kāriṇau tri-bhuvane mānyau śaraṇyākarau]

[rādhā-kṛṣṇa-padāravinda-bhajanānandena mattālikau]

vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau.

 

   [“I offer my respectful obeisances unto the six Goswāmīs, namely Śrī Rūpa Goswāmī, Śrī Sanātana Goswāmī, Śrī Raghunātha Bhaṭṭa Goswāmī, Śrī Raghunātha dāsa Goswāmī, Śrī Jīva Goswāmī, and Śrī Gopāla Bhaṭṭa Goswāmī, who are very expert in scrutinisingly studying all the revealed scriptures with the aim of establishing eternal religious principles for the benefit of all human beings. Thus they are honoured all over the three worlds, and they are worth taking shelter of because they are absorbed in the mood of the gopīs and are engaged in the transcendental loving service of Rādhā and Kṛṣṇa.”] [Ṣaḍ-gosvāmy-aṣṭaka, 2]

 

   Beautiful śloka by Śrīnivāsa Ācārya. Gradually we shall publish all those important ślokas, as we are doing here, transliteration, and translation and main verse in Nagari type, Sanskrit type.

 

Devotee: Yes. I was wondering, since I’m in Navadwīpa, what special service is very important to do while in Navadwīpa?

 

Śrīla Śrīdhara Mahārāja: Ha. Ha. To acquire the angle of vision. The most important is that, everywhere. Only we’re to acquire proper angle of vision. New eye, divya-dṛśti. Dīkṣā means divya-dṛśti. Not our prejudiced estimation, but piercing that to have a real view into the reality of things. That is what is necessary everywhere. Whole sādhana means that, realisation.

   And there we’re to die to live. Ha, ha, ha. To have such a life we shall have to die as we are at present. The whole mental system should have to be dissolved. Because it is all full of misunderstanding and prejudices, from the selfish standpoint. Everything is estimated from selfish standpoint. Either very meagre or extended selfishness. Standpoint of a country, of a nation, that means extended selfishness. I do not want selfishness, but I stand for the cause of my country, extended.

   In the infinite, what is the meaning, value of that extension, that country? Nothing. Not less than infinite standpoint we’re to acquire, gather, angle of vision. How to look at things, look at the environment from the universal standpoint. And that is from the standpoint of Kṛṣṇa interest. Central interest, absolute interest, that is the conception of the absolute as Kṛṣṇa, Autocrat, Beauty. From that standpoint we’re to learn to see everything here. Giving up our so-called real vāstava-vādī, so-called real estimation of the environment. So-called real, it has got no value.

   They say, the political realists, what is real? All transient. All deceiving. Whatever we’re drawing from outside, all deceptive, not stand. For some time and for particular section all relative truth. And relative also in the misconceived world, not in the absolute standpoint relative. That is another thing. There is also relative from the absolute standpoint according to gradation, hierarchy. But that is another relative. And this is relative in the misconception. Within misconception, the wholesale is misconception, and part of part of misconception, and quality, quantity difference.

Dīkṣā means divya-jñāna. Divya-jñāna, the knowledge from the absolute standpoint, not knowledge self-centred, or country-centred, or nation-centred, or humanity-centred, or even whole animation-centred. Not less than infinite-centred calculation, we’re to know that. What value anything has got for the satisfaction of the Lord? For Himself. Everything for Himself. How to calculate how much contribution it has got for the satisfaction of Kṛṣṇa, we’re to know that. We’re to enquire and know. That this thing, how much it can supply the satisfaction of Kṛṣṇa, Kṛṣṇa interest. We must convert ourselves as the agent of Kṛṣṇa interest-looker. Searching, Kṛṣṇa interest, Gaurāṅga interest, giving up our self-interest of different types, of different layers. That is the main thing, dīkṣā. This is what is wanted. Where the ego is here, the Kṛṣṇa must be allowed to sit on the throne of my heart, and according to that I shall try to look at anything and everything.

...

 

Devotee: I wanted to hear your opinion as to why Kṛṣṇa allowed the Muslims to do so much damage to this culture, under Auranzeb and...

 

Śrīla Śrīdhara Mahārāja: Ha, ha, ha. You do not see any more heinous thing in the world, only damage under the Muslims?

 

Devotee: But they were to Kṛṣṇa temples.

 

Śrīla Śrīdhara Mahārāja: One is reduced to stone. Damage, what is damage? That is to be thought out. Punishment, in Kṛṣṇa’s angle of vision, no punishment.

   As we can imagine when a mother is beating her son. Ordinary onlooker will say how cruel is she. But someone may think that to correct that child more beating is necessary.

 

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

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

 

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

 

   None can deceive as one’s own self. A bad workman quarrels with his stools. The environment has been earned by us, we’re the culprit, not the Muslim plunderer or guṇḍā. Not only guṇḍā is responsible, in the most extended view, all acquired by us. All the punishment, however acute it may be, earned by me. That is truth, and when I shall be able to realise that fact, the day of liberation is nearby. It is said in Bhāgavatam, tat te 'nukampāṁ susamīkṣamāṇo. Not only that, indifferently, but His grace in the punishment. However severe the punishment may be, when one will be able to see that it is the grace of the Lord, he’ll be absolved from all bondage. Criterion is there.

   Do you follow? Such spacious the vision must have to be. No complaint against the environment, but complaint against ego. We’re to learn that. The whole responsibility, the acquiring force, the free will, culprit, he’s gathering moss, and now has taken in such a mossy tank. Ha, ha, ha, ha. Hare Kṛṣṇa. That is the angle of vision given by Bhāgavatam. “You are responsible. You have earned. Man is the architect of his own fortune, or his own fate...

 

 

83.01.04.B_83.01.05.A

 

Śrīla Śrīdhara Mahārāja: ...not only mine, the whole animation. Hare Kṛṣṇa. Hare Kṛṣṇa. So with that spirit we’re to start in our bhajan, our realisation. “That I’m the sinner. None else to be blamed.” The most sincere attempt will begin only there, when we’ll be of that attitude, we’ll start for purity. None to be blamed. Now see what is what. Ha, ha, ha. Hare Kṛṣṇa. Hare Kṛṣṇa. To err is human, to forgive is divine. He’s ready to forgive. He’s divinity. And I’m born to err, my weakness, weakness of my free will. So always I must seek for some shelter. I’m not reliable. I want a guardian always. I’m not reliable, myself not reliable, so guardian is necessary, āśraya, shelter is inevitable, the search for shelter, śaraṇāgati.

 

   So Mahāprabhu says, “Your normal position is to become a slave to the highest good. There you’ll thrive most. Don’t hate slavery, slavery to the Absolute good means that.”

 

   Slavery to the beauty we can understand it something; caught by the beauty, charmed by the beauty. We don’t know how we’ve become a slave of beauty. We’re already, we can think it well. Beauty can charm. So become slave to the absolute beauty, that is not wrong, no loss there. That is normal, that is goodness, that is fairness. Everyone has got that temperament. That is universal. Without that, there must be rub.

 

   Shakespeare has written somewhere I’m told, “That if a son cannot melt one’s heart, then he can commit murder.” Something like that in the writing of Shakespeare. “A man is so hard-hearted, if his heart cannot be melted by good son, then he can commit murder.”

 

   Ha, ha, ha. So, so abnormal, who does not melt by sweetness, sweet sound, sweetness, beauty, sound beauty. Music means sound beauty. So who is not charmed by beauty, not by sound divine, he’s hard-hearted, he’s a demonic temperament, not normal. A normal heart must submit to beauty, goodness. Goodness, beauty, harmony, all of same layer, love.

 

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

 

   Seek love through love. Search for love, through love. That is the main principle. And there may be some modification in the details. For love we may have to come into conflict. A dog is coming to attack my child; I love my child, I must go to fight with the dog. The higher consideration and the lower consideration is there in love. So love also sometimes presupposes cruelty, but this of less value. Higher value will be on the love’s side, affection’s side.

 

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

 

Devotee: Sometimes Kṛṣṇa’s sense of humour is a little bit cruel. He’s always stealing butter, breaking pots. To the gopīs He’s always destroying their work...

 

Śrīla Śrīdhara Mahārāja: That is not cruelty. If the mother makes the child fast for some time, fasting, then he’ll be able to relish the food more palatabley. So that sort of cruelty of the mother to the child, “I won’t allow you to eat now, fast for some time,” that means new health and new taste for the food. So apparent cruelty is not cruelty, it is only to increase the tastefulness of the thing. That is not cruelty, but judiciousness. That is the nature of love.

 

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

 

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

   [Ujjvala-nīlamaṇi]

 

   Rūpa Goswāmī says just as a serpent does not go straight, but by crooked nature, so the love, the nature of love and affection is naturally crooked. But that does not mean that crooked means that cruelty. Crookedness is not cruelty, is it naturally crooked, the serpent moves. So love is also of that nature, only to create taste, only to create variety into the beauty so-called partition and division is there, to improve. Classification is to improve and to remove the staleness of things, to supply some novelty every point, nava-yauvana, it does not become stale. Every moment it seems to be new. So that variegatedness only for this purpose. Just as moving in a cycle, it contributes to the eternity, Viṣṇu cakra, one pushes another and in that way it becomes eternity in a circle. So also this variegatedness, one is pushing, one is pushing in this way, the novelty is maintained there in the movement. It is necessary for that. Hungry, then relishing food. Without hunger one cannot relish the taste of food, so hunger is necessary.

 

Devotee: Is this why on this plane sometimes someone is a devotee of Kṛṣṇa and he’s feeling Kṛṣṇa’s presence in some way, and then all of a sudden he goes through a period where there’s no sense of feeling Kṛṣṇa? The Christians, one John of the Cross he called this, “The dark night of the soul.” When this awareness of Kṛṣṇa goes.

 

Śrīla Śrīdhara Mahārāja: That is viraha. In the nitya līlā that is viraha, and what more, they’re quarrelling with one another, there, for separation. And that is the necessary development in the art of love. We’re told that the necessary development, nature of development in the love, artistic, they’re all artistic representation in love. For beauty and harmony, the artistic division necessary. And the sound also; high, low, the different types. In beauty also, different sorts, types of figures, not one stale thing is beautiful. So diversity in unity. And harmony means grouped in such a way that it seems very happy, beautiful.

 

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

 

Vidagdha Mādhava: Guru Mahārāja, when Śrī Śrī Premadhāma-deva-stotram is published some hearts will melt. It’s a very beautiful translation of a very beautiful poem.

 

Śrīla Śrīdhara Mahārāja: All right, let us hope so. Then step by step he will advance. So many things are there. Hare Kṛṣṇa. Hare Kṛṣṇa.

 

Parama: Guru Mahārāja, can you tell us some things about the disappearance of Śrīla Bhaktisiddhānta Saraswatī Ṭhākura.

 

Śrīla Śrīdhara Mahārāja: Hmm? What does she say?

 

Vidagdha Mādhava: She’s asking if you would relate some incidences about Śrīla Bhaktisiddhānta Saraswatī Ṭhākura.

 

Śrīla Śrīdhara Mahārāja: Disappearance?

 

Vidagdha Mādhava: Yes.

 

Śrīla Śrīdhara Mahārāja: I shall give some statement?

 

Vidagdha Mādhava: That’s the question, yes.

 

Śrīla Śrīdhara Mahārāja: What does she know? How he disappeared?

 

Vidagdha Mādhava: I don’t think she knows much.

 

Śrīla Śrīdhara Mahārāja: What do you know, or want to know?

 

Parama: I know nothing, except the year.

 

Śrīla Śrīdhara Mahārāja: No, what do you want to know?

 

Parama: What were the circumstances surrounding his disappearance?

 

Śrīla Śrīdhara Mahārāja: ...history? For some time he showed us in his last days that his heart is going to be damaged. Then some sort of treatment, that kaviraji and alopathi that was arranged. But gradually he felt that he’s becoming weaker and weaker. Then October, [19]36, he went to Purī along with some of us and there was that Puruṣottama Maṭha, and that Chatak Parvat. Whether you have gone there or not? Have you visited Purī?

 

Parama: No, not yet.

 

Śrīla Śrīdhara Mahārāja: There is one sand-hill, hillock, there was his bungalow and he lived there at Purusottama Math, and so many of us also went with him. And he was very fond of hearing that śloka of [Raghunātha] Dāsa Goswāmī, Nija-nikaṭa-nivāsaṁ dehi govardhana tvam [From Śrī Govardhana-vāsa- prārthanā-daśaka, Ten Appeals for Residence at Govardhana Hill] Every day that was sung before him. And Śrī-rūpa-mañjarī-pada sei mora sampada, this song also was sung by Yājāvara Mahārāja who came here, lived for some time. You might have seen him.

   And in this way, and then after a month he came back to Calcutta. We left a party in Cuttack for some collection. Then we got information that his health is being broken day by day. We also came to Calcutta. When we went to Purī, at that time one [Bhakti Saranga] Goswāmī Mahārāja, there he was Aprākṛta Prabhu at that time, he was sent to London. And in the Kuldah [?] Station his own garland he put on his head and told him, “Go there, and if anyone desires to take Hari-Nāma I allow you to give that.”

   Then while coming back, when we got this news from Cuttack we came to Calcutta and found that it was a very stingy winter and treatment was going on. In spite of that, health did not improve. We were rendering duty at his sickbed, I was also among them. My duty was from two o’clock at night to four o’clock morning. Just before twenty-four hours of his departure he called for me and asked me to sing a song. Śrī-rūpa- mañjarī-pada sei mora sampada, this famous song, which is supposed to be the highest realisation of any Gauḍīya Vaiṣṇava devotee.

   Then after twenty-four hours, that is the 1st January early morning he left the world. He was lying and slight jerking, thrice, like hiccup, slight hiccup thrice, and everything was calm. Then of course we, it was in Calcutta Maṭha, Bagh Bazaar Gauḍīya Maṭh, a special train from Calcutta to Krishnanagar was arranged. And from Bagh Bazaar Maṭha we carried his holy body to Sealdah Station and from there that special train to Krishnanagar. From there on the roof of a bus came to this Svarup Ganja Ghat. From there we crossed the Sarasvati River. And then again we carried by our shoulders to the Maṭha, and there his place of samādhi. In the morning we came, we reached, the whole day it took to come from Calcutta to come to Caitanya Maṭha, about seven or eight o’clock we reached Caitanya Maṭha, at night.

   Then the digging of the grave was begun, we were engaged in that ourselves. Then early morning, of course he was placed on there. I still remember his dignified figure, he sat in a very dignified position and a very glazing colour. His complexion was fair, but after twenty-four hours when he was made to sit on an āsana, a dignified position of an Ācārya, he was tall and fair and thin and very soft body. Then of course the salt was given around, and then the salt and earth came up to this, [his neck] he’s sitting, I came out, I could not stand to cover his head, I came out. And then I again go, covered, a Tulasī plant was put there and we all circumambulated with some song and some reading of Bhāgavatam,Haridāsa Ṭhākura.

   I specially requested who was chanting the conclusion poetry in Caitanya-caritāmṛta commentary made by himself. Prabhupāda had his Anubhāṣya in Caitanya-caritāmṛta and in the conclusion he composed that poem, very sweet and very lamenting temperament. I asked to read that poem of his and it was read. Then Haridāsa Ṭhākura nirjana in Caitanya-caritāmṛta it was read. And then circumambulation of the samādhi, the Tulasī plant on that. And one gentleman requested me to chant the same Śrī-rūpa-mañjarī-pada, what two days before he requested me to sing and I sang. So that song was sung by me and then everything finished.

   And we were all fasting yesterday, the whole day. And the Thursday before sunrise, one or two hours before sunrise, he disappeared. Whole Friday we took him to the Maṭha and everyone fasting, even not a drop of water. Then after, the Saturday, about nine or ten o’clock we took something. Then taking prasādam, again their engagement in Calcutta. And a respectable man was appointed as president in a meeting. So after that again we, at least I and a few, had to go back to Calcutta, to attend the meeting. The whole body was too much tired, that can’t move. Still we had to attend. So many disciples from outside they flocked together, all in pain and weeping mood, the whole small area was all flailing, crying, weeping, in this way. Hare Kṛṣṇa. In this way in 36 went away and 37 began, meeting point.

 

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

 

Devotee: Guru Mahārāja, have you had any visions of your Guru Mahārāja since his disappearance?

 

Śrīla Śrīdhara Mahārāja: Several times, many a time.

 

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

 

   So I’ve got some engagement hereafter.

...

    So you are to collect two hundred copies, as much as...

...

Śrīla Śrīdhara Mahārāja: ...question?

 

Devotee: I was wondering why the Gauḍīya Vaiṣṇavas they don’t use any yoga āsanas, prāṇāyāma in their service to Kṛṣṇa? Whereas the Rāmānuja and some sects they use yoga and prāṇāyāma.

 

Vidagdha Mādhava: Breathing exercises.

 

Śrīla Śrīdhara Mahārāja: Prāṇāyāma? Why they discard? They discard any artificial thing. God is with heart. Heart is the important part, and to appeal to the heart, transaction with the heart. By natural force to acquire some psychic power and to press them with that power to God; is that a form of worship pleasing? One who has got heart, hearty transaction, that is the most natural thing. Service, satisfaction. He’s for Himself. And I shall acquire some power from elsewhere and by dint of that I shall encroach on Him? What the yoga will do? Yoga will give some power in me, and what with that power I shall do with Him?

   The opposite is necessary. “I’m meanest of the mean. I’m fallen of the fallen. I want Your grace. You accept me as a slave, as Your meanest servant.” This is the way to approach the high. And to gather some power, and by dint of that power to jump on that superior entity, that should be the process of getting Him, His favour? Favour is favour. “I want His favour. He’s all complete, all perfect. I want His favour. And I must approach Him in the meanest way to secure His favour, His grace. I have no position. I’m nowhere. I’m wholesale dependent on Him. This is my natural position, constitutional position. I’m wholly dependent on Him.” So anything ____________ [?] Him must be of that temperament. “I want His favour, His grace. Please accept me. I’m so heinous, so sinful, so meanest of the mean. You’re my best friend. I left You and I went somewhere else to search for my prospect. I was so mean. Neglecting You I went somewhere to search my prospect. I’m not only a sinner, I’m a treacherous man.” In this way we’re to go back to our highest friend, our most affectionate friend.

   What this yoga power will do for my help? He’s above all seduction. With the power of yoga I shall influence Him, and bring Him in my favour? He’s in any way to be controlled by the yoga power? What yoga will do to Him? He’s all-independent, absolute. He’s perfect in Himself. Other influence won’t work there. That will be enraging His temperament.

   If I approach Him with some recommendation, or with some guardian, He will have to, a Vaiṣṇava is our guardian, Guru, Vaiṣṇava, we may go to Him and ask them to plead for me to Him. His agents and not any natural power external to Him. By yoga we can acquire some subtle power, but no power can work on Him against His sweet will. We must approach Him in the line of His sweet will, and those that have faith in His sweet will, that is the devotees. Through the devotees we must approach. Through them we must approach Him, and not through any other power we should try to approach Him. That will be opposite. If we want to know Him it is futile, we can’t know Him.

   We shall pray, “Please make Yourself known to me, if necessary. Otherwise it is not necessary that I shall waste my energy requesting You, You please make Yourself known to me. That is also not necessary, redundant. I want to satisfy You, to contribute something for Your satisfaction. Please accept me. You are full. You are perfect. You have no need. But for my necessity give me some sort of service. Service means in the line of satisfaction to You.” That should be our attitude to approach Him.

   To approach an affectionate friend, so many mystic persons should not be called for help in our attempt. And whatever is done, we can control ourselves to a certain extent by taking course of those yoga practices.

 

yamādibhir yoga-pathaiḥ, kāma-lobha-hato muhuḥ

[mukunda-sevayā yadvat, tathāddhātmā na śāmyati]

 

   [“The agitated mind, repeatedly taken captive by its enemy in the form of depravity rooted in lust and greed, is directly mastered by serving the Supreme Lord, Mukunda. It can never be likewise checked or pacified by practising the eight-fold yogīc discipline, which is generally based on sensual and mental repression (yama, niyama, etc).”] [Śrīmad-Bhāgavatam, 1.6.35]

 

   For some time we can check our senses, this is the effect of the yoga. But yoga cannot give the Absolute. Absolute means He’s above all, He’s self-sufficient. Absolute means self-sufficient. He’s not dependent upon any other thing. And yoga can help us to control our mental and physical anomalies, or eccentricities. That also for the time being, not for eternity. Yamādibhir yoga-pathaiḥ, kāma-lobha-hato muhuḥ. For the time being, this kāma, krodha, lobha, moha, all these may be brought under control for some temporary period. But mukunda-sevayā yadvat, tathāddhātmā na śāmyati. But if we can engage ourselves in the service of Mukunda, then all these disturbances go once and for all. By finding the sweet taste in His service, in His company, all these so-called charming proposals retire eternally, won’t come back again. The charm for lust, the charm for anger, or for greed, all these things they will vanish altogether once and for all, if we get taste for the service of the Lord, Mukunda.

 

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

 

nāhaṁ vedair na tapasā, na dānena na cejyayā

śakya evaṁ-vidho draṣṭuṁ, [dṛṣṭavān asi yan mama

bhaktyā tv ananyayā śakya, aham evaṁ-vidho 'rjjuna]

jñātuṁ [draśṭuṁ ca tattvena,] praveṣṭuṁ ca parantapa

 

   [“Neither by study of the Vedas, nor by austerity, charity, or sacrifice, can anyone behold My human like form of Supreme Absolute Truth (Parabrahman) which you are now seeing before you.”] [“O Arjuna, conqueror of the enemy, although in this form of Mine I am practically impossible to be seen by all other methods, the pure devotees, by their exclusive devotion unto Me, are capable of actually knowing Me, seeing Me, and entering into My divine pastimes.”] [Bhagavad-gītā, 11.53-54]

 

   “All other means they fail. Only bhaktyā tv ananyayā, only exclusive devotion can get Me as you see, Arjuna. But other things they cannot lead to such position, any devotee. Bhaktyā tv ananyayā śakya. Not also devotion for the temporary devotion. Permanent and exclusive.”

 

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]

 

   “All else rejected, only concentrated to My own self. That sort of devotion can only give Me to you, to the devotee. All else futile and shameful. That with some hired persons they will come to canvass Me? No. My agents are best benefited to you, benefactor to you. They’re searching to canvass persons in My favour, My agents are there. And that is not for any business purpose. Their business is to do good to others. With this idea so many agents are out to canvass for Me. Come through them, and not seek any recommendation outside, and anyhow to come to force Me to favour you. That is not the path proper. Come to Me through My own agent. And there, they’ve got no other aspiration for their own. They’re all given to My service. And they’re wandering and trying to recruit persons for the benefit of those recruited. For their benefit they’re wandering, so come through them, never otherwise.

   What is yoga, yama, niyama? There is air, there are so many things, by controlling that you will force Me to come to you? I’m the Absolute Autocrat, don’t care for anything else, no necessity of caring for anything else, any force, any tactics, any cunning method, subversive. None can, nothing can defeat Me. I’m autocrat. And in the line of autocracy, admitting that, you try to come to Me. The demigods are many, they are making trade, and I’m not under them, the commodity of their trade. None can make trade with Me. I’m Absolute. Only devotion, and exclusive devotion, and not formal, but natural, hearty, that is sincere. I look for that, I look for the heart, and not for anything else.” Bhāva-grāhī-janārdanaḥ.

 

patraṁ puṣpaṁ phalaṁ toyaṁ, yo me bhaktyā prayacchati

tad ahaṁ bhakty-upahṛtam, aśnāmi prayatātmanaḥ

 

   [“Certainly, if one offers Me with devotion a leaf, flower, fruit, and water, I partake of that whole offering from such a pure hearted and affectionate devotee of Mine. With heartfelt love, I graciously accept.”] [Bhagavad-gītā, 9.26]

 

   “Whatever My devotee offers to Me with sincere devotion, with sincere affection, I take that. It does not matter whether it is a leaf, or a flower, or water, or anything else. Not only the rich food, or rich presentation is necessary for Me. What I want, I want the heart, I want sincerity. Good faith I want. That is the highest thing in Me.”

 

   Ha. Ha. There is one poem written by a poet, carefully, “O Kṛṣṇa, You have everything. But only You have not the heart. The heart is stolen by the gopīs. Your heart, gopīs have stolen Your heart, so You have everything, but the heart or the mind is not present in You, that is already stolen. So, You take my heart.” Ha, ha, ha. “You accept my mind. That is wanting in You.” Ha, ha. “So please accept my mind to You. Because Your heart is empty, please take my heart. That is, attract my heart towards You.”

 

   A sweetheart is a word. Sweetheart is applied only to the ladies, or to the men also, visa-versa?

 

Devotee: To the ladies.

 

Śrīla Śrīdhara Mahārāja: Only ladies can be sweetheart?

 

Devotee: Mostly. But it can be both ways, usually to the ladies.

 

Śrīla Śrīdhara Mahārāja: And the man cannot be sweetheart to the lady? Not that sort of application?

 

Devotee: It could.

 

Śrīla Śrīdhara Mahārāja: It’s not applied in that way?

 

Devotees: It can be. Sometimes.

 

Śrīla Śrīdhara Mahārāja: Sometimes? So sweet heart. Hare Kṛṣṇa. ___________ [?] That śloka I forget, it is... Ke? Who is there?

 

Parama: Mother Naika.

 

Śrīla Śrīdhara Mahārāja: Mother Naika. Where was she so long?

 

 

83.01.05.B

 

Devotee: Guru Mahārāja. In every activity there’s a science, so I wanted to understand the science of faith.

 

Śrīla Śrīdhara Mahārāja: What is the science of faith?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: The underlying principle of faith is this.

 

'śraddhā' - sabde - viśvāsa kahe sudṛḍha niścaya

kṛṣṇe bhakti kaile sarva-karma kṛta haya

 

   [“By rendering transcendental loving service to Kṛṣṇa, one automatically performs all subsidiary activities. This confident, firm faith, favourable to the discharge of devotional service, is called śraddhā.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 22.62]

 

   If I do my duty to the centre, everything is done, that is faith.

 

yasmin vijñāte sarvam evam vijñātam bhavati

yasmin prāpte sarvam idam prāptam bhavati

 

   [“Enquire into that upon knowing which, nothing further remains to be known. Try to achieve that upon gaining which, nothing further remains to be gained.”] [Upaniṣads]

 

   Faith covers the whole by accepting one. Apparently by accepting a part, he can cover the whole; that is peculiar there. If I can capture one the whole can be captured. If I love one the whole is loved. If I know one the whole is known. If anyone has got such sort of conception then that is the seed of faith and he approaches on that path of faith. By approaching the centre, all the branches all that sprung from Him approached. Pouring water into the root the whole tree is fed. Putting food into the stomach the whole body can be fed. Something like that. If one gets the key he gets the almirah, the iron chest, something like that. Such sort of faith, confidence, start, that is śraddhā, that is faith. And he approaches in that way, otherwise how being a part I can claim the whole? Our inner necessity to have the whole, but how it is possible? But it is possible only through the heart.

   Once in Bombay our Guru Mahārāja gave an example to this. That a poor girl she’s got nothing, but if she’s married to a prince who has got enough, then through that tie of affection she may think that all the properties of the prince belong to her. Something like that. Kṛṣṇa has everything under His control. We have nothing. But if we can establish a connection with Kṛṣṇa through affection, affectionate connection we can establish with Him, then we can have everything thereby through Him.

   This is the idea, to get whole. By getting one is to get whole. By capturing the fort we capture the country. So capturing the controller we capture the whole that He controls. So how can one control? Bhakti is such an astounding thing that śraddhā, bhakti, that the small can control the big, an atom can control the centre. It is the speciality of devotion, śaraṇāgati, surrender. Surrender is the most wonderful thing in the world which makes possible for the small to control the great, the smallest to control the greatest, only this means, through love, through surrender. The smallest part, the particle can control the whole only through faith, through surrender. He’s so kind, kindness in His heart. By humility, by our incapacity.

   “I am the most wretched, most fallen so attraction should come to me. I’m the most negative, I represent the most negative aspect so the positive has got His, should have His greatest attention for this negative.”

   So, so much praise is shown about bhakti in scripture. Bhakti can do what is impossible; can control the high to the lower. This is affection, this is devotion proper; devotion proper is such in characteristic, that the high is controlled.

   Suppose a General after conquering a country has come home and his young child is taking him by his finger and drawing and he’s going. A powerful General controlled by a child, a child is drawing and he’s following, why? Through affection. So affection, or love, or faith, it is wonderful thing which can control the big for the low.

   So no such wonderful thing can ever be, not only discovered but not even thought out, none can think also of such things. But this is the real nature of faith, or devotion, or affection, what we call it. Where it is present, the big is controlled by the small, there bhakti is present there, bhakti is there, to be traced there. Where it is not seen no bhakti. Bhakti means this that the big is controlled by the small, and the inner thread is that of devotion, affection, surrender, and love. That is the real characteristic of bhakti. Hare Kṛṣṇa. Gaura Hari. Gaura Hari. How wonderful thing it is, and how powerful thing it is, strange, strange, strange.

 

ahaṁ bhakta-parārdhīno, hy asvatantra iva dvija

sādhubhir grasta-hṛdayo, bhaktair bhakta-jana-priyaḥ

 

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

 

   The Lord Himself says: “What I say Durvāsā,” Durvāsā was a big yogī, “What I say Durvāsā, I am already surrendered and committed to My devotee. I have no independence of My own. I’m already committed to My devotees and I can’t back out from that claim. So you’ll have to go to that Ambarīṣa, as your appeal to Me is futile, useless, won’t work anything, won’t fetch anything for you. I’m already committed there to My devotee, You will have to go back to My devotee and beg forgiveness there.”

 

   He says, Nārāyaṇa. And this is not hyperbole, it is wholesale truth, not merely a show or poetry, it is truth cent per cent.

 

ahaṁ bhakta-parārdhīno, hy asvatantra iva dvija

sādhubhir grasta-hṛdayo, bhaktair bhakta-jana-priyaḥ

 

   “This is My nature. My very nature is such Durvāsā. I’m committed to My devotees. I have no independence. Iva, and this is My voluntary contribution, or acceptance, or commitment. This commitment is voluntary, so though I’m the Absolute still My voluntary commitment is such by nature. What to do?”

 

   That is bhakti; that is bhakti. Gaura Hari. So we are out to find out the most secret wealth the world has ever conceived, secret power, or whatever you see which can control, the smallest can control the highest, greatest. That sort of learning, or tact, or whatever you may say, it is possible.

 

   Mahāprabhu came with that most valuable thing. What do you do? You make yourself busy for nothing, or busy for rubbish? Try to acquire this most valuable thread. The stand of the witch, magic stand, magic wand - try to find out, get this magical wand. Nothing so valuable ever discovered in the world. Take to this subtle most power, by which the smallest can control the highest, the greatest. This is love, this is love, this is faith, this is affection. So cultivate, give up everything and cultivate about this. Search for this, search for Kṛṣṇa, search for love, search for devotion. Die to live. This is self determination to the highest degree. Self determination, self realisation to the highest degree is to acquire such position. By humility we may be master.

 

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

 

   [“One who is humbler than a blade of grass, more forbearing than a tree, who gives due honour to others without desiring it for himself is qualified to always chant the Holy Name of Kṛṣṇa.”] [Śikṣāṣṭakam, 3]

 

   And we’ll be able to conquer the whole by that sort of qualification, and not by jumping and capturing and carrying and looting and fighting, not that.

 

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

 

Devotee: Mahārāja, in the life of Bilvamaṅgala Ṭhākura, he had devotion to Kṛṣṇa, yet attachment. At what point in his life did he leave that attachment, and the grace of Kṛṣṇa come down, what was that single point?

 

Śrīla Śrīdhara Mahārāja: He was, he lived when he was in the process of acquiring, when acquired then he challenged Kṛṣṇa: “You’re going, You’re slipping Your hand from my hand, but I challenge You to go from my heart if You can do it.” That was a final state, but the fall, that is in the stage of sādhana, in the way of realisation, not realised it, the slip came.

 

Devotee: Was it that he poked out his eyes, is that what brought the grace of Kṛṣṇa down to him?

 

Śrīla Śrīdhara Mahārāja: At that time he had not attained siddhi. Before attaining the stage of siddhi, in the way of sādhana and in the course of realisation some fall here, there. But after he had attained the position of a siddha, svarūpa-siddha, even from svarūpa-siddhi the chance of fall is there. But after vastu-siddhi no fall is possible, very little, but very rarely. From svarūpa-siddhi stage also one may fall. But even when he has placed in vastu-siddhi, acquired such place, no fall is possible any longer.

 

Devotee: So is it by the power of his sādhana or the sacrifice of his vision that the grace came down?

 

Śrīla Śrīdhara Mahārāja: That sacrifice of the vision in that character it is shown that he has not finished, he has not attained finally, he’s on the path of attainment. And as long as one is on the path of attainment he may fall, but very rarely maybe one may fall. Slip is possible when climbing, but when already climbed in a particular level then no possibility of any fall.

   From the beginning Bilvamaṅgala is not accepted as siddha. He was going to the prostitute regularly and so intensely he was habituated to that, all these things. Then gradually he got that intimation leaving everything to go to Kṛṣṇa. First he went to the māyāvādī sannyāsī, leaving this life of a debauch went to a māyāvādī sannyāsī. But anyhow he was not satisfied, he got his dream about Kṛṣṇa, His grace, Kṛṣṇa’s special grace he received, and then he left māyāvādī and went towards Vṛṇdāvana. And when going to Vṛṇdāvana then also some break in his journey. That is he was captured by the beauty of a lady, perhaps near Maharastra or so. Then when the gentleman sent the lady for his service at night, in the meantime his conscience came back. And he begged for two pins and took them and pierced his eyes with those pins, and paid his daṇḍavats and went towards Vṛṇdāvana, finished.

   That does not mean that when one has begun his journey the journey will be safe and finished in one stride. He may have some check according to his previous karma, some sort of obstacles may come in the way naturally. And after passing through the sādhana stage when he climbs up to the bhāva-bhakti then he’ll be safe more. To begin is not to finish, there is a process between the two, to begin and to finish there is an interval. Gaura Hari.

 

Devotee: Guru Mahārāja, what is the significance of Mahāprabhu saving Gopīnātha Panayaka. Rāmānanda Rāya’s brother, the son of Bhavānanda Rāya?

 

Śrīla Śrīdhara Mahārāja: I can’t follow the pronunciation of the words, what is this?

 

   Gopīnātha Paṭṭanāyaka, Bhavānanda, Rāmānanda, they are all Paṭṭanāyaka, their caste family. Vāṇīnātha was the youngest brother who used to serve Mahāprabhu. And the Gopīnātha he was a money collector under Pratāparudra, and he collected more money but did not give it to the royal treasury. So he had a loan and the king’s eldest son he wanted to get back all those monies by making some arrangement of his punishment. Showing him the fear of capital punishment, he took him on some platform and from there so many swords were arranged in the lower position and he will be pushed to fall on the so many swords and he will be cut into pieces. And that sort of capital punishment was arranged by the crown prince of Pratāparudra.

   And so many persons ran to Mahāprabhu: “The Rāmānanda’s brother, Rāmānanda is a great devotee and his brother is in such danger. The crown prince is imparting capital punishment to him, he will be thrown over the swords and he will be cut to pieces. If You intervene kindly then that man may be saved.”

   Mahāprabhu told: “What is this? It is all worldly affairs. What connection I have got to do in this matter? He has looted the cash of the king and the king is imparting punishment. And it is not My jurisdiction to go and ask the king give Me so many lākhs of rupees to a beggar. And I’m worth one paisa. I’m a brāhmaṇa, a poor sannyāsī. Society has allowed Me to beg for My belly and not for lākhs of rupees I shall beg from him and he will give. Why he will give Me? I won’t stay with you, I shall go to Allanatha, I can’t tolerate all these troubles.”

   Then anyhow that went to the king, Pratāparudra, that Mahāprabhu is leaving Purī, going to Allanatha.”

   “Why He’s doing so?”

   “This is the matter.”

   “No, no. Why? I want the money and not the man to be killed. I want the money, why should you do this? So send some intimation to the crown prince that his capital punishment should be stopped. I want money.”

   Then the whole thing was otherwise. This is the story of Gopīnātha Paṭṭanāyaka.

   Then when the king Pratāparudra excused him, and also the money, the loan was also excused. And he was also given some reward. “That your previous service satisfied me very much. I do not care for only these few lākhs of rupees. You go, and I’m giving you a more higher, important engagement in my kingdom.”

   Then that Gopīnātha and Bhavānanda, the whole family came to Mahāprabhu to show their thankfulness to Mahāprabhu. “It is whether You told or not, but because You went to leave Purī and went to go to Allanatha, this king Pratāparudra could not tolerate and he intervened into the matter and now we’ve been very much glorified. Instead of being killed we’re glorified and You are the only cause.” They all came and fell flat under the feet of Mahāprabhu. That is the story.

 

   And what do you say? The Gopīnātha Paṭṭanāyaka what did he do? I don’t understand the word, what you say, Gopīnātha Paṭṭanāyaka, his name?

 

Devotee: Yes, it’s just his name.

 

Śrīla Śrīdhara Mahārāja: He’s a brother of Rāmānanda Rāya. Now what do you want to ask about him?

   I fail to understand.

 

Devotee: I just wanted to know the spiritual significance of that story.

 

Śrīla Śrīdhara Mahārāja: Spiritual significance it may be that if anyone is connected in the service of the Lord, then in His connection many may get that holy connection, many things may be got.

   Rāmānanda was favourite to Mahāprabhu. Though apparently Mahāprabhu did not want to participate into this worldly matter, but still it was done, slight connection of Mahāprabhu. But this achievement is not very laudable. What Gopīnātha got, that is not very laudable. Not only Gopīnātha but his family was also treated that way.

   Mahāprabhu asked: “What is Vāṇīnātha doing?” Who was an attendant to Mahāprabhu: “What he’s doing?”

   Vāṇīnātha is taking the Name of the Lord and when some number is finished and he’s cutting one line in his body and taking the Name, waiting the death next moment. Vāṇīnātha, who was a devotee, who was a constant attendant of Mahāprabhu, this youngest brother, he, on the apprehension of his immediate death, he’s taking Kṛṣṇa Nāma without caring for the future, or any result whatever may come.

   He’s not come to Mahāprabhu, “Please save me. I’m Your whole time servant. I’m only in connection with my brother for his fault I’m taken prisoner and I’m also being dealt with capital punishment, save me.”

   No. But whatever the will of Kṛṣṇa it may take place. He’s taking the Name of Kṛṣṇa before the immediate possible death, he’s doing.

   Mahāprabhu felt extra satisfaction for his satisfaction: “Yes, Vāṇīnātha is a real devotee. Without caring for any future adversities he’s taking the Name of Kṛṣṇa.”

   That should be the attitude of a pure devotee. Whatever circumstance he faces, he does not care for that. He will take more intensely in the service of Kṛṣṇa, the Name of Kṛṣṇa, engage himself more intensely in the face of any danger. He won’t shirk. He will face bravely any circumstances and will take the Name of the Lord. That should be our idea.

 

   And there was one instance in this Pakistan affair. When after a few years, 1971 or so, the Pakistan two sides, East Pakistan and West Pakistan, there was a war, and this East Pakistan became independent in that war. There was one devotee of Bhaktivinoda Ṭhākura living in East Pakistan, And the West Pakistanis they thought that the Hindus are at the bottom of this revolt, so they were killing Hindus right and left. So one devotee of Bhaktivinoda Ṭhākura named Kumud Babu, he was there.

   And one soldier came: “Here is a Bengali sādhu. I want to kill him” and asked him to come out.

   He came: “What do you say?”

   “I shall shoot you.”

   “Oh, wait a little, wait a little my friend, I’m coming.” So he went to the room and took this Hari-Nāmamālikā and with his Hari-Nāma mālikā in hand counting he sat on the chair and asked: “Now you shoot me.”

   Anyhow, that soldier he could not do so. “No, no, no, you are, you cannot have any political impetus, so I don’t like to kill you.” He went back.

   He came with mālikā in hand and sitting on the chair: “Now you may shoot me.” And began counting.

   And that soldier, that murderer, he went back. “No. We have no apprehension, or any fear from you. You’re a real spiritual man. No apprehension of any political conspiracy from a man like you. I won’t like to kill you.” He went back.

   His name was Kumud Babu, he was a devotee, a disciple of Bhaktivinoda Ṭhākura.

   Hare Kṛṣṇa. Hare Kṛṣṇa. 1971 or so perhaps. Hare Kṛṣṇa. Nitāi Gaura Hari bol.

 

Devotee: So Guru Mahārāja, in the story of Gajendra, he prayed for protection from the Lord, so is that not as high?

 

Śrīla Śrīdhara Mahārāja: Not always. It is sometimes as he’s inspired by the Lord he does so. In the case of pure devotees as subtle inspiration he receives from higher, he does that way.

   He may think that, “If by appealing a little I can live long, I shall be able to serve my Lord, so what is bad there. I’m innocent, why have you come to kill me?” He may say, and his life may be saved. He may do that, no harm. This human life is valuable and I’m really not partaking in the politics and if he appeals: “Oh, why do you kill me my friend? I’m not a party to any political campaign. I’m going on with my religious life. Please give me up.” That sort of appeal or expression of any desire, that is not to be blamed because the human life is valuable. If I live I can serve.

   So much disease has come and we take the medicine, we call for the doctor, why? Because this chance I have got in human body to do some service to my Lord. Why I should go to give up this life if possibility of continuing is there? So we take the medicine, we call for the doctor to continue this life because this valuable life may fetch some valuable property for me. And the next life uncertain, I don’t know where I shall be born. So that is not bad. What will underlie the prayer; that will determine good or bad. For the service one can do anything and everything, for the service. For Kṛṣṇa and kaṛṣṇa, for the service of Kṛṣṇa and His devotees, to pray for that is no prayer for selfish purpose.

 

   Rather, Sanātana Goswāmī was very eager to give his body up under the wheel of Jagannātha’s chariot.

   Mahāprabhu depreciated that. “What do you do? Your body given to Me already, surrendered to Me, and I want to utilise your body in a very important way. And you want to give up your body by committing almost suicide under the wheel of the chariot of Jagannātha? What does it? This sort of body giving is not a very highly valuable devotion. If it were to be so I can die in a moment crores of times. What is the value of this body? This is only a cage of flesh and blood. Only by giving this body we can capture Kṛṣṇa? It is foolish. What value this body has got? Only as long as we think that this is very important we have got this body consciousness. Only service of Kṛṣṇa that is being the object of our eternal aspiration, service of Kṛṣṇa. Whatever necessary, if to die for Kṛṣṇa is necessary through service I shall die. If to live for His satisfaction is necessary I shall live. It will be determined by the serving attitude and that must be sincere not a diplomatic thought.”

 

   To accept death, that is physical courage, that is not a very laudable thing. To face death there are so many animals they fight together until one dies they continue fight. Physical courage is there, do not fly away, until one is dead they both fight, these cocks, the bulls, there are so many. If any fighting will begin then as long as one is not dead the fight won’t be over. Physical courage that is not a very laudable thing. But only to utilise everything for the service of Kṛṣṇa, that tendency is the most valuable. To die for Him, to live for Him, whatever is necessary we shall be prepared for that. That is valuable.

 

Devotee: Mahārāja, I wanted to ask a question about gṛhastha life. If one partner...

 

Śrīla Śrīdhara Mahārāja: Gṛhastha life of two sections. One because one cannot live a life of celibacy, he cannot but have to get a householders life. Another, the paramahaṁsa, they’re master of their senses, but still by the will of God they come here and live as a gṛhastha. In Mahāprabhu’s time, in Kṛṣṇa’s time we find so many gṛhastha, and child are also coming from them. But still they’re supposed to be situated in the highest position above this lust, anger, all these things. Paramahaṁsa, above any calculation of devotion, they’re established there. Their gṛhastha life should not be neglected as if they’re unable to control their senses, not that. There is a possibility of a life when husband wife living and child is also coming, still they’re cent per cent above sensual pleasure, sensual play, it is possible. And at the same time one when in the path of realisation cannot control his senses he will have to take some help in a very gentle way to go ahead on the path of devotion, that is also. So two classes of household life we see.

 

 

83.01.05.C_83.01.06.A

 

Śrīla Śrīdhara Mahārāja: Just as prasāda, one is taking prasādam according as a slave of the tongue or the belly. Another is honouring the prasādam. “Oh, Jagannātha, or Kṛṣṇa has taken this. How fortunate I am, I’m tasting this prasādam.” To take, to honour prasādam is not to eat, to devour, to swallow, but the main thing there, “Oh, how fortunate I am getting this prasādam which is already taken by Kṛṣṇa, Jagannātha, this taste that.”

   And automatically the physical side is going on. When a devotee honours the prasādam, his main aspect is he’s honouring what is already taken by the Lord. His mind is concentrated there, not in the physical appeared thing. For ordinary people he’s taking physical taste. The difference between, everywhere such difference. One looking at the satisfaction of Kṛṣṇa, another searching for the satisfaction of his own sense. The physical activity is one and the same in both the cases.

   One has come to look at the Deities, “How very beautiful the Kṛṣṇa, the Rādhārāṇī, Mahāprabhu, He came to grace the people in this way.” Another man has come with the mal purpose. “Oh, so many ornaments there, I shall come in night and I shall take this golden crown and these ornaments.” He’s also looking at the Deity. So everything, the internal estimation is the most valuable thing, the angle of vision. Only physical activity has not got much value. Approach, whatever we do, the plane of our approach, that is to be considered for the valuation of the activity.

 

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]

 

   Not under the control of the guidance of the senses, one is accepting, connecting, making connection with the external things. But he’s not a prey for any affection or this disaffection, not a prey to that, this is the negative side. And the positive side is that everything meant for the satisfaction of Kṛṣṇa, he’s doing, that is the positive side. And if I get out of the negative side we do not care for any pleasure or any pain when we approach anything outside that cannot tie me down with this material world. In Gītā it has been dealt in details. The physical activity is not to be blamed, but how do you approach, that is the valuable thing. Do anything and everything but don’t be a slave to that purpose of what you’re doing. Only attend everything as your duty come to you and you are to deal with that. But don’t be a slave to the result, the consequence. The pleasure and pain that duty will produce, don’t be a slave to that karma-phala. If you can do with that spirit one can demolish the whole universe but he does not do anything, he’s not responsible for doing anything.

 

[yasya nāhaṅkṛto bhāvo, buddhir yasya na lipyate]

hatvāpi sa imāḹ 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]

 

   He does not kill neither he will have any reaction for that. Who? Who has got no charm for any loss or gain of his activities. In other words, he’s working and standing on the plane of the universal wave. He’s only mere instrumental; he has not got his own selfish end, purpose. Then he’s working, he’s got no selfish tendency, so he’s working on the universal wave is dancing, making him dance and he’s an instrument to that. So he’s not responsible for the consequence of his activity, it is so. Withdrawal from the negative side, and then participation in the positive side, to do anything for the satisfaction of Kṛṣṇa consciously, that will be more laudable.

 

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

 

Devotee: In the śāstras chastity for a woman is very important, to be very loyal to her husband. And in devotee life if the husband is not as strong in some ways as the wife, is the wife ever justified to leave the husband, or should she try to stay...

 

Śrīla Śrīdhara Mahārāja: Yes, if husband is seen not in the way of the devotion towards Kṛṣṇa realisation, then she may leave husband.

 

gurur na sa syāt sva jano na sa syāt, pitā na sa syāj jananī na sā syāt

daivaṁ na tat syān na patiś ca sa syān, na mocayed yaḥ samupeta mṛtyum

 

   [Ṛṣabhadeva says: “Even a spiritual master, relative, parent, husband, or demigod who cannot save us from repeated birth and death should be abandoned at once.”] [Śrīmad-Bhāgavatam, 5.5.18]

 

   So he’s not in the way of my highest welfare, friendship with him, that will damage me, I must avoid such company. My main interest is to march towards Kṛṣṇa. Who will help me I shall mix with him. I shall take his help and give help to him. By mutual cooperation we shall go towards Kṛṣṇa. But if one drags me down towards another direction than Kṛṣṇa, then I must have to give up that company and to go alone towards Kṛṣṇa. He may be son, he may be a father, he may be a husband, he may be a wife, he may be anyone, he may even be a Guru. Anyhow accepted a Guru but it is shown that he’s utpatha-prathipannasya, parityāgo vidhīyate.

 

[guror apy avaliptasya, kāryākāryam ajānataḥ

utpatha-prathipannasya, parityāgo vidhīyate]

 

   [“A Guru who is addicted to sensual pleasure and polluted by vice, who is ignorant and who has no power to discriminate between right and wrong, or who is not on the path of śuddha-bhakti must be abandoned.”] [Mahābhārata, Ūdyoga-parva, 179.25]

 

   I shall have to go to the absolute goal, and anyone helping he’s my friend, and anyone trying to deviate me, to draw me from that path, I shall have to leave his company respectfully. My main absolute way, absolute end, absolute call, I shall attend. And to do that whatever is favourable I shall accept, and unfavourable I shall have to reject. Otherwise I can’t give up the main gain of my life. Gurur na sa syāt sva jano na sa syāt. Balirāja, Vibhiṣana, Prahlāda, Bharata, Khatvangarāja, and yajña patnis, they disregarded their objects of affection and went straight towards the Absolute Truth. My universal interest is there, the whole interest is there. So my ways will be fixed in such a way. Whoever will come to help me in that absolute way, he’s my friend, and who will try to deviate me, he’s my foe. The general instruction is such.

 

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]

 

Dharma means religious duty. We’re bound when we come in this world, we’re bound by our birth to certain duties. Action, reaction, give and take, in the family, in the society, with the king, all these. But all sorts of duties should be cast off in consideration of the call of the duty of the Absolute. Sarva-dharmān parityajya. “I represent absolute truth, absolute good. So giving up everything; all phases of duty ignore and come straight to Me.” That is the last conclusive advice of Bhagavad-gītā, the call, the absolute call.

 

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

 

Devotee: Mahārāja, in Mahābhārata where Kṛṣṇa gives His own army to Duryodhana, and Arjuna chooses Him, even though He will not fight, to drive his chariot. Why did Kṛṣṇa choose not to fight in the battle, only to drive the chariot?

 

Śrīla Śrīdhara Mahārāja: Ha, ha, ha. Generally He tried His best to be neutral in the fight because Baladeva was in favour of Duryodhana’s party, His elder brother. And when the fight began Baladeva went away for tīrtha-yatra so that He may not have to support Duryodhana, His own disciple. Duryodhana was disciple in this gadad yujya [?] from Baladeva, and favourite.

   And because Kṛṣṇa saw that, “My brother He left His favourite party and went on in pilgrimage, and I should also not participate wholly.”

   But He cannot leave the really truthful party, He had sympathy. And to keep the balance He gave the soldiers towards Duryodhana’s party, and Himself most empty handed went to help the Pāṇḍava Arjuna. But you know that the physical force is not all, the guidance is everything. So His guidance as a charioteer, His advice in all affairs, that was all important, and not fighting.

   In this way He tried to show that, “The least I tried to avoid this wholesale murder of the kṣatriyas in this battle of the whole of India, but it was unavoidable. I shall have to do, but most reluctantly, tried My best for peace.”

   Only five, Yudhiṣṭhira was the real owner, his father was king, but because his father died they’re all minors, the other party manipulated in such a way that they’re usurped, usurper.

   But still He tried His best. “Only five villages give to these five brothers.”

   They didn’t. Then the war was inevitable and He took this attitude, and there almost the whole kṣatriya power was smashed in that, crushed in that war, finished. So such a dreadful war He was not ready to be party, as much as possible He avoided, but still it was inevitable. And He only advised them, guidance that is all important thing and all these physical forces this is nothing. The policy, the guidance that is all important. And specially Baladeva Who was in favour of Duryodhana was His favour, He also withdrew and He also should withdraw from the other party. So the fighting They gave up and only as a charioteer going. But His high intelligence, guidance, that was everything, that facility the Pāṇḍavas got.

 

   One day he went to fight against Kṛṣṇa with some weapon, but that was other thing. Bhīṣma stopped the fighting and with folded palms began to pray to Him in praise. “Oh You Lord, You are Kṛṣṇa, You are Nārāyaṇa. You can destroy everything at Your glance. Casting a glance You can destroy the whole creation. And to keep my promise You have broken Your promise that You won’t take any weapon. You have taken weapon and You’re running to kill me. You have broken Your promise to keep my promise that I made. Yesterday I promised that I shall force You to take weapon. You have kept my promise and You’ve broken Your promise. You’re so generous, You’re so big, so high.” In this way Bhīṣma began to speak.

 

[droṇaṁ ca bhīṣmaṁ ca jayadrathaṁ ca, karṇaṁ tathānyān api yodha-vīrān]

mayā hatāṁs tvaṁ jahi mā vyathiṣṭhā, yuddhasva jetāsi raṇe sapatnān

 

   [Kṛṣṇa tells Arjuna: “Slay (again) Droṇācārya, Bhīṣma, Jayadratha, Karṇa, and the many great warriors, all of whom have already been killed by Me. Do not hesitate - fight! Without any doubt, you will be able to conquer the enemies.”] [Bhagavad-gītā, 11.34]

 

   “It is I Who am doing this, this great war, this sacrifice of man killing, it is I. So Arjuna you become merely instrumental to that. It is inevitable, the world forces, the fate of the world is coming to its doom, in this way.”

   Apparently it is as if He’s showing that He’s got no, He does not want to help such a great man killing yajñā, but it is inevitable.

   “As much as possible I’m withdrawing as you see as a man in Me, but still it can’t be avoided.”

   Only five villages to be given to the other party but Duryodhana was not willing, he told, sukagra sudhi ne na vidyate yata me dini [?] “The earth in the point of a pin, I won’t give it to the Pāṇḍavas without war, without fighting.” Duryodhana told. “Now what to speak of five villages to five brothers, only not a point of earth which can be contained in the point of a needle, I won’t give it up.”

   The other party was so much obstinate, and that’s why war was inevitable. And yato dharma satoja [?]

 

   Pāṇḍavas are religious, and Kṛṣṇa is bound to side with the religious. And they’re demonic, they must be on the opposite side. But Baladeva, He had some encouragement of the other party. He was Guru of Śiva, the opposition party leader. All these fights. Sometimes it is necessary that one is following and asking his own person: “Go and help with sympathy the other party.” It is diplomacy, to take part in one side, and to use another of his intimate men to participate on the other side, opposite party. It is diplomacy we find in the political world. And wholesale, the whole universe is like that, direct, indirect, with the help of the both the world is going on.

   So any important question? I shall close.

 

VidagdhaMādhava: One last question in this connection. How could Duryodhana who was demoniac be the favourite disciple of Baladeva? He was the favourite disciple of Balarāma. How could that be as he was wicked minded and would not allow the Pāṇḍavas their rightful...

 

Śrīla Śrīdhara Mahārāja: That I answered here, that it is a policy in the creation, the positive and negative together going, marching on. So Mahādeva is the leader of the opposition party, still he’s a devotee, His own, Mahādeva, Śiva, he’s indulging, seen to indulge the demonic power.

   So I told Baladeva is the Guru of Śiva, Baladeva is the bifurcation from Kṛṣṇa. That is to, līlā means both and many parties are necessary by gradation. So He Himself extends Himself in such a way that to support so many parties as if against Him, really not, He’s all inclusive. But still, some power must emanate from Him and supply the basis as if something is different from Him. Baladeva is the basis of so many which is not Kṛṣṇa at present. He’s the basis of that, of different rasa.

   Only for the līlā purpose it is necessary. Kṛṣṇa and non Kṛṣṇa, and with them and there is another side, hlādinī, jñāna, bala, krīya ca.Hlādinī, saṁvīt, and sandhīnī. Baladeva sandhīnī, He extends the basis of the extension of the so many, and so as if they’re non Kṛṣṇa, but really they’re meant to work for the satisfaction of Kṛṣṇa, those non Kṛṣṇa. So that deviation is necessary, and that is supported by Baladeva. And Baladeva’s facsimile is Mahādeva, He’s also encouraging so many demons, and so the creation is going on in different ways. This is by thesis, antithesis, synthesis, in Hegelian philosophy. Thesis, then antithesis, and harmonising both is synthesis. In this way we find the pastimes is going on of the Absolute, thesis, antithesis, synthesis. Nitāi Gaura Hari bol.

 

Devotee: Mahārāja, can I ask one more question about Duryodhana? When he was king for a while, when Duryodhana had power while the Pāṇḍavas were in exile...

 

Śrīla Śrīdhara Mahārāja: I can’t follow the name, Duryodhana, yes.

 

Devotee: When he had some power they say he was a very good king. The people were happy under him and he ruled well.

 

Śrīla Śrīdhara Mahārāja: That is by the help of morality he wanted to fight the real owner. But good management of others property cannot be a plea of his ownership. The property belongs to Yudhiṣṭhira and Duryodhana usurped it, and he gave good management for the subjects. That does not mean that the property belongs to him. That was against the existing law of the country. Yudhiṣṭhira’s father was the king, and Yudhiṣṭhira and his brothers were minors. In that plea, taking advantage of that circumstance with the help of Dhṛtarāṣṭra, their elder uncle, Duryodhana dispossessed the Pāṇḍavas of their own property, because they’re fatherless and they’re minor, usurped their property.

   The good management of others property, A’s property, B is managing very smoothly, then B will be the owner of the property? That is one thing. Another thing, the demons they depend on good law. But the deva, who’re the real party, the [demi]gods, their characteristic is allegiance to the Absolute, to the Supreme Power. Generally this distinction we find. The demons may be more moral, and the gods they’re more allegiant, faithful, towards the highest authority, the Absolute. Do you follow, no? The absolute allegiance to the Absolute Authority - that is more theistic life. And to depend on the moral, that is democracy, opinions of the so many, they’re anti God. Can you understand, no?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: Yes, why do you say yes? Do you understand it?

 

Devotee: Yes, I can understand.

 

Śrīla Śrīdhara Mahārāja: The opinion of the many, to satisfy so many subjects, that is one thing. That is to satisfy the plurality or to satisfy one, the division in two ways. To try to satisfy the one Absolute Autocrat, the owner. And another, morality, that is to satisfy so many, plurality. That is theistic, and this is anti theistic. Vox populi is not vox dei, vox dei should be vox populi.

 

   The Abraham in your country, he told, “The government of the people, government by the people, government for the people.” That is democracy, the basis of democracy, that is anti God.

 

   We say, “The government of the people, it is all right. Government for the people is also all right. But government by the Absolute Law.” Not by the people, mass is ignorant, mass is ignorant, so that cannot be the highest standard. The mass conception of justice cannot be the highest. The highest justice is above with the Absolute. And the mass should be guided to the standard of that Absolute Justice. They should be considered as student and not they’re masters, the mass. So vox populi is not vox God, vox dei. But if the people they can be subservient to God they will be happy, that will be their benefit.

 

   I’m not clear? What do you say? We must show our allegiance to the highest authority and to satisfy so many plurality that is not theism. They’re all under māyā, they do not know what is good to them. The guardian knows what is the good of so many minor children. So to satisfy the child’s mind that is not the high standard. To satisfy the mind of the guardian, that is high standard. We must search for the guidance of the Absolute Truth, Absolute, and not to satisfy by so many masses. To satisfy the masses that is demonic, and to be allegiant to the highest power, that is godly. Deva-śakti, daivi-sampada and aśura-sampada, in Gītā [16.3 & 4 & 5], property of two classes. Daivi-sampada is allegiance to the highest power, and aśura-sampada which is based on the popular opinion of the so many ignorant persons.

 

   In Germany some gentleman told, “Mass is ignorance, monarchy is mad, and dictatorship is something.”

   In this way differentiated between different type of ruling, government. The mass is ignorant. Connotation decreases, denotation increases. So to satisfy the mass that is not a credit. Rather they should be advised to satisfy the one Absolute, and those that do not care for this, plurality, so many.

 

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]

 

   The Absolute Truth they want to satisfy, their position is higher than those who are seeking satisfaction of the plurality who are ignorant. Here I stop.

 

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.]

 

Jaya OViṣṇu-Pāda...

...

Devotee: …temple, I had visited.

 

Śrīla Śrīdhara Mahārāja: You visited?

 

Devotee: Yes, and that Deity has some special magic. Of many tīrthas I have been to, something about that Deity, is a very enchanting Deity.

 

Śrīla Śrīdhara Mahārāja: Now, what of that?

 

Devotee: They say that Deity came from Mahā-Viṣṇu Himself, was given...

 

Śrīla Śrīdhara Mahārāja: Mahā-Viṣṇu, what is this? Where is Mahā-Viṣṇu? Where is Mahāprabhu? Very, very high.

 

Devotee: They say it was given to Ikṣvāku, and came down through the solar dynasty and was the Deity of Rāmacandra, and then was given to Vibhīṣaṇa...

 

Śrīla Śrīdhara Mahārāja: London, Jaya Tīrtha Mahārāja centre?

 

Devotee: No, no, no. I was saying the Raṅganātha Deity, Mūrti.

 

Śrīla Śrīdhara Mahārāja: Oh. Śrī Raṅganātha, in the South, on the Kāverī?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: They say that Deity Raṅganātha has come from Mahā-Viṣṇu?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: Raṅganātha is above Mahā-Viṣṇu. Mahā-Viṣṇu, that is at the root of the whole created world. Puruṣa-Avatāra, three Puruṣa-Avatāra, Kāraṇārṇavaśāyī [a.k.a Kāraṇodakaśāyī] is Mahā-Viṣṇu, then Garbhodakaśāyī and Kṣīrodakaśāyī. Three aspects, and all related to this created world. Mahā-Viṣṇu is in Brahma-saṁhitā you will find māyāvata,Who is at the support of the whole māyā, misconception. He’s in charge of the whole misconceived area where the misguided jīva souls by misuse of their free will are wandering. He’s in charge of the whole creation, Mahā-Viṣṇu. And Garbhodakaśāyī in charge of particular brahmāṇḍa, particular solar system or something. And Kṣīrodakaśāyī Who is present in every heart of every soul, individual. These three stages of Puruṣa-Avatāra They’re in relativity of this created world. And above that, that Catur-vyūha, this Vaikuṇṭha Mūrti, there is in Vaikuṇṭha, Nārāyaṇa and with the twenty-four extended self that is in Vaikuṇṭha. And above, Rāmacandra, Ayodhyā. Superior to that is Dwārakā, then Mathurā, then Vṛndāvana Gokula. This is the way to understand development in the theistic world through rasa. Criterion is the rasa, ecstasy. The standard of measurement is ecstasy, sweetness, beauty, charm, love. By that standard we’re to measure inferiority and superiority of the transcendental substance.

 

Devotee: So Mathurā rasa is higher than Dwārakā rasa, how is it higher? It seems very similar.

 

Śrīla Śrīdhara Mahārāja: Mathurā rasa higher than?

 

Devotee: Dwārakā.

 

Śrīla Śrīdhara Mahārāja: Dwārakā? Dwārakā is also mādhurya rasa but in a narrow sense, or sākhya rasa, vātsalya rasa, all in full in Vṛndāvana. Mādhurya rasa that is under law and scripture and society, mādhurya rasa, everything in their Dwārakā. But in Vṛndāvana above consideration of scripture and society, everything. The relation with Kṛṣṇa unbridled, not restricted by anything else, any scripture, or any social rules, or any other consideration. It is free to the fullest extent. Service does not care for any law or any social consideration. Service in the fullest extent where a servitor can engage herself in the fullest degree unbridled.

   Highest intensity of attraction is found there. Kṛṣṇa is attractor, but the intensity of attraction is in its zenith in Vṛndāvana, in mādhurya rasa. And there is also gradation there, different camp in mādhurya rasa and the highest camp is the camp of Rādhārāṇī.

 

Devotee: Do the other sampradāyas that are existing today, do they have some potency for giving entrance into Ayodhyā, or entrance into Vaikuṇṭha?

 

Śrīla Śrīdhara Mahārāja: Yes, the Madhva sampradāya, the Rāmānuja sampradāya, they conceive, especially the Rāmānuja sampradāya conceive that Nārāyaṇa is the highest conception of the Absolute. But Śrīmad-Bhāgavatam and other Purāṇas we find supports the view of Mahāprabhu what He has given that Svayaṁ Bhagavān, kṛṣṇas tu bhagavān svayam, [Śrīmad-Bhāgavatam, 1.3.28], the highest conception of the Absolute is found only in the Lord of Vṛndāvana, because in consideration with the rasa, ecstasy, the degree of ecstasy. Akhila rasāmṛta mūrtiḥ. [Caitanya-caritāmṛta, Madhya-līlā, 8.142]

 

vaikuṇṭhāj janito varā madhu-purī tatrāpi rāsotsavād

vṛndāraṇyam udāra-pāṇi-ramaṇāt tatrāpi govardhanaḥ

rādhā-kuṇḍam ihāpi gokula-pateḥ premāmṛtāplāvanāt

kuryād asya virājato giri-taṭe sevāṁ vivekī na kaḥ

 

   [“The holy place known as Mathurā is spiritually superior to Vaikuṇṭha, the transcendental world, because the Lord appeared there. Superior to Mathurā-purī is the transcendental forest of Vṛndāvana because of Kṛṣṇa’s rāsa-līlā pastimes. And superior to the forest of Vṛndāvana is Govardhana Hill, for it was raised by the divine hand of Śrī Kṛṣṇa and was the site of His various loving pastimes. And, above all, the super-excellent Śrī Rādhā-kuṇḍa stands supreme, for it is over-flooded with the ambrosial nectarean prema of the Lord of Gokula, Śrī Kṛṣṇa. Where, then, is that intelligent person who is unwilling to serve this divine Rādhā-kuṇḍa, which is situated at the foot of Govardhana Hill?”] [Upadeśāmṛta, 9]

 

   Rūpa Goswāmī, according to the direction of Mahāprabhu, Rūpa Goswāmī has given such conception in the development of the theistic absolute.

 

Devotee: I was reading that Śrī Caitanya-Śikṣāmṛta, he was talking about siddha-praṇālī and once I asked you about it. Is it necessary to take up that bhajana?

 

Śrīla Śrīdhara Mahārāja: When you say, you pronounce siddha-praṇālī, then you should not find much encouragement to enquire into that. Because you’re not siddha, so only cursory view, a distant view you may have there, but don’t try to enter into. Fools rush in where angels fear to tread. It is siddha-praṇālī, not for the sādhaka. After one attains fulfilment in his life, then he may talk of all these things in details. Otherwise it will be like drinking poison. Warning is given in Bhāgavatam.

 

naitat samācarej jātu manasāpi hy anīśvaraḥ

vinaśyaty ācaran mauḍhyād yathā ‘rudro ‘dvijaṁ viṣam

[īśvarāṇāṁ vachaḥ satyaṁ, tathaivacharitaṁ kvachit

teṣāṁ yat svavacho yuktaṁ buddhimāṁs tat samācharet]

 

   [“One should never imitate the behaviour of great personalities. One who foolishly does so, even mentally, is doomed, just as one who imitates Lord Śiva drinking poison.”] [“The instructions of the great personages are always true, but their conduct and their practices may not always be useful to the beginners. So the sober person will accept those practices that are backed by his words, understanding that in his higher stage he may do something which may not be useful to those of a lower stage. He has such spiritual power that what may be seen as a defect in the beginner, cannot harm him in any way. Therefore the fair minded beginners will accept those practices which are in consonance with his instructions, as being useful to their progress.”] [Śrīmad-Bhāgavatam, 10.33.30-1]

 

   One who is not Mahādeva, Śiva, if he drinks poison...

 

 

83.01.07.A

 

Śrīla Śrīdhara Mahārāja: This hard truth, this stern truth, we’re to face, we’re to fight out, we’re to solve. Practical life, physical, practical. Ke?

 

Devotee: Mother Naika.

 

Śrīla Śrīdhara Mahārāja: But no news of Kṛṣṇa Kiṅkarā Prabhu?

 

VidagdhaMādhava: No news Guru Mahārāja.

 

Śrīla Śrīdhara Mahārāja: The adverse circumstances with boldness and indifferently, but Bhāgavatam says he’s your friend. Whom you think as your enemy, really he’s your friend. That is the special instruction of Bhāgavatam. You welcome, and the undesirability will disappear very, very soon, very soon. Not only to tolerate indifferently, but to welcome as friend. Then in no time it will disappear. Ha, ha. What you say to be demon, that will turn into god. That is the key to success in our life.

   Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Mahāprabhu says,

 

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

 

   [“One who is humbler than a blade of grass, more forbearing than a tree, who gives due honour to others without desiring it for himself is qualified to always chant the Holy Name of Kṛṣṇa.”] [Śikṣāṣṭakam, 3]

 

   With most humility, as you can command, and most forbearance, sahiṣṇunā. Amāninā, don’t require any position, prestige. And at the same time you give prestige to one and all. With this attitude you go on with your cultivation of the Supreme Entity. This should be our attitude, and in no time you’ll be successful. You’ll give honour to all, but don’t seek honour from anyone, not even from a dog. But give honour to everything, to tree, to insect, everything give their due, but don’t demand. And be humble, that no opposition, you cannot be a party to any opposition. Still, any opposition comes you’re to forbear patiently. This is the key to success, of the highest divinity, divine life. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. A man whose living in such a way he’s living in the divine world, in other words. Gaura Hari. Gaura Sundar. Gaura Sundar. Can you feel? Bhargava Prabhu? Can you conjecture?

 

Bhargava: The instructions make my heart happy, your words.

 

Śrīla Śrīdhara Mahārāja: Instructions? Happy? So you’re a member of that soil. Ha, ha, ha. Of that happy soil. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.

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

 

Bhargava: Guru Mahārāja. It seems if one lives as a solitary sādhu or bābā in a rural scene one can live very simply. But when a sādhu takes up the preaching he has to establish Maṭhas, centres, then he’s dealing with money.

 

Śrīla Śrīdhara Mahārāja: But this should be the firm object of his life.

 

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]

 

   When you’re to work out these principles in details, you’re to do many things. You’re to go to the market to feed the Vaiṣṇava, all these things, details are there. So not much money making, and if you can, you can utilise all other’s money in such flow they’ll be benefited. This benefit - one cannot swallow the whole thing at once. But in order to draw them gradually to this path, some sort of sukṛti without their consciousness to be injected to them. For that purpose all these things are necessary.

   Prana yatra yavata [?] You can engage some energy from some person, prana, life energy. Artha, one cannot give his life energy, he can give some money, that is also a form of energy. Dhīra, one can give suggestion, use his intelligence, his scholarship, for the service of such, dhīra. And vācaḥ, and one can also use his tongue for the service of all these things. They get some small salary, and in future they’ll be drawn towards this truth, towards the main current. To help them all these things are necessary.

 

   Once our Guru Mahārāja told to his disciples in the beginning when he started his Maṭha. “Give me one lākh of paisa.” Say penny. “One lākh of penny I want. Collect it.”

   Then once at Bagh Bazaar Maṭha one gentleman donated three lākhs of rupees, for the construction of the Calcutta Bagh Bazaar Maṭha. Then one of his disciples told him, “Prabhu, master, you asked us to collect one lākh of paisa. But you’ve got three lākhs of rupees now.”

   Then Guru Mahārāja answered. “What I told, I’ve not got this. One lākh of paisa means from one lākh of people. I wanted to make sukṛti to one lākh of people. They’ll give one paisa, one paisa, in this way I told. The sukṛti will be spread to the heart of one lākh of people, that I wanted. Not that one gentleman will give one crore, not that.”

 

   So to distribute this sort of idea in the groundwork requires that we shall get money, we shall ask someone to lend his energy, in this way, that way, words, intelligence, labour, and money. That means that, to spread this creed to the world for the help of others. All of a sudden one cannot come, like you, to give up everything and to hear such words. This position is also to be acquired, and gradually that is done. First sukṛti, jñāta-sukṛti, then śraddhā, then sādhu-saṅga. Then hearing and preaching all these things, gradual process. Ānukūlyasya saṅkalpaḥ, prātikūlya-vivarjjanam. Then surrendering, that is a part of surrendering ones own self.

 

Bhargava: Once the organisation was established and a constant cash flow had to come in...

 

Śrīla Śrīdhara Mahārāja: The organisation must be a living one. That must be wedded to the ideal, may not be a mechanical organisation. The organisation must be a living organisation. But the ideal must be, must have the whole whole within. This body, everything is there, but the life must be. Otherwise the eye, the ear, everything can be utilised if there’s life, otherwise a dead body. So organisation is all right, it can help greatly to many of the people, but the life must be there, not mechanical things. The life is drawn, the spirit is drawn, as if it’s a machine...

...

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

 

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.”]

 

   Our Guru Mahārāja gave his explanation for his engagement in so many gorgeous, splendid activities. That is to spread the credit of divine love. This aiśvarya, awe, reverence, splendour, this is necessary for the public, there is grandeur. The grandeur generally attracts persons, and when they’re attracted by the grandeur, just like bait. To catch the fish they put some bait, and the fish come together and then catch them. Just as trapping, to catch the elephants or tigers, some sort of trap is arranged, and when they come they’re caught. So grandeur attracts the public, and when after they’re invited, in that meeting we try to spread the greatness of the love and the affection. By money we attract, by grandeur we attract, and we deal affection, love divine. For that purpose we shall utilise this. Aiśvarya, Nārāyaṇa, in Vaikuṇṭha. Then we’re to pass to Goloka, through aiśvarya, through Vaikuṇṭha. Passing through the plane of grandeur, then we go to see the land peaceful, village nature civilisation, plain living, high thinking. Before that we have to cross Vaikuṇṭha, the land of grandeur, awe, reverence, majesty. Then crossing that if we can come to homely life, village life, we can understand the dignity of that plain living.

   Otherwise, ordinary public thinks plain living as poverty. “He’s a poor man, he’s living hand to mouth, in this way, in a poor way. But a rich man he comes to live a forest life, so there must be something in this forest, plain life. He’s left his grandeur, his splendour, and why has he come to live in the plain life in the forest, tapovan?”

 

   This is high. So sometimes this is necessary, this money making, this splendour, all these things.

   So brāhmaṇas are the head, and below them the kṣatriyas, the king section, the kṣatriya. The valour, the organiser, the fighter, the forceful, the power. Then above there is the brāhmaṇaic section, the scholars, the spiritual cultured people, above the kṣatriya.

   In India, previously, the custom was a brāhmaṇa was walking, a kṣatriya is driving by that way, by the elephant, he must come down and give his honour to the brāhmaṇa. Then he’ll pass him something, then he’ll go. The vaiśya, a rich, wealthy man, he’s also passing, and whenever he finds a brāhmaṇa he must get down from his carriage and give some honour to the brāhmaṇa. And with his permission he may again go.

   That spiritual wealth is given honour to the wealth of this material, first. First knowledge, then valour, then finance, then ordinary labour. Four sections, as in army also, the various departments. The horse rider, the walking on foot, then on horse, on elephant, on the chariot, previously. Now the tank, and the rocket is there, and the soldier, the navy, the air force.

   So a march from nescience to science, from ignorance to knowledge, from matter to spirit. A march of a nation. In the forefront, who have got affinity for some sort of culture about the spirit, about soul, spirit, God, in the forefront of the nation. And the next, the organiser, the powerful, the strength there. And then in the third section the financier, one who can collect money what is necessary for divine lives in helping different sorts of - with clothing with food, all these things. And the last of all the general labour, wherever they may be used, by the financier, by the kṣatriya, by the brāhmaṇa. In other words they do that, free worker. In this way varṇāśrama, brāhmaṇa, kṣatriya, vaiśya, śūdra. A nation is marching from ignorance to spiritual light. Hare Kṛṣṇa. Kula-dharmāḥ sanātanāḥ [1.39] In Gītā we find this arrangement is eternally beneficial, sanātanāḥ.

 

cātur-varṇyaṁ mayā sṛṣṭaṁ, guṇa-karma-vibhāgaśaḥ

tasya kartāram api māṁ, viddhy akartāram avyayam

 

   [“According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me (Kṛṣṇa). And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.”] [Bhagavad-gītā, 4.13]

 

   “I have done not as a matter of grace, but according to their intrinsic capacity, their merit. I’ve arranged in such a way, for their facility.”

 

   But Bhāgavata-dharmāḥ is something else. Bhāgavata-dharmāḥ is this, mentioned, wherever one may be, a śūdra may go independently without taking the position of a kṣatriya and a brāhmaṇa, direct recruitment to Vaiṣṇava. Only sukṛti, śraddhā, sādhu-saṅga. Not this general couching is necessary. This is mass movement, varṇāśrama. And these particular cases are Vaiṣṇavas. Wherever they’ve acquired some faith and some affection in Lord, by his previous life serving any Vaiṣṇava, he’s, with suggestion he may go, avoiding this varṇāśrama, he may go straight to Vaikuṇṭha or Goloka. This is Bhāgavata-dharmāḥ. He may be a brāhmaṇa.

 

   He says, “I’m not a brāhmaṇa, not a kṣatriya, not a vaiśya, not a śūdra. Neither a sannyāsī, neither a vānaprastha, neither a gṛhastha, neither a brahmacārī. I’m the servant of the servant of the servant of the Lord.”

 

nāhaṁ vipro na ca nara-patir nāpi vaiśyo na śūdro

nāhaṁ varṇī na ca gṛha-patir no vana-stho yatir vā

kintu prodyan-nikhila-paramānanda-pūrṇāmṛtābdher

gopī-bharttuḥ pada-kamalayor dāsa-dāsānudāsaḥ

 

   [“I am not a priest, a king, a merchant, or a labourer (brāhmaṇa, kṣatriya, vaiśya, śūdra); nor am I a student, a householder, a retired householder, or a mendicant (brahmacārī, gṛhastha, vānaprastha, sannyāsī). I identify myself only as the servant of the servant of the servant of the lotus feet of Śrī Kṛṣṇa, the Lord of the gopīs, who is the personification of the fully expanded (eternally self-revealing) nectarean ocean that brims with the totality of Divine Ecstasy.”] [Caitanya-caritāmṛta, Madhya-līlā, 13.80]

 

   The special group, they’re guided by special principle. Wherever they may be, only catching the thread of affection towards the Lord, they start their life. Bhāgavata-dharmāḥ, path of devotion, eliminating that karma, and jñāna, yoga, all these things. And Gītā has connected to Bhāgavata-dharmāḥ all this varṇāśrama, the brāhmaṇa, the yogī, the karmī, they’re incomplete. They’re only marching towards in a form, a mass march. But anyone specially qualified they’ll be taken to Bhāgavata School, only through devotion. Everyone is qualified if they’ve got some sort of affection towards the Lord. He may be a man, he may be a beast, a tree also may be benefited, unconsciously. Now he’s become a tree by the result of his previous karma, but within that some affection for the Universal Absolute. That is a separate thing, attraction, no calculation, yukti, or no position. They aspire after nothing but attraction. They don’t know why they’re attracted, but feel some unconditional attraction. Something like blind faith, that attracts them, by the way of surrender. Surrendering, that must be there, through faith only.

   And in the varṇāśrama system there’s some, for the masses, some sort of calculation is there, consideration is there. General march, mass march. And these are all particular cases, not mass, but they’re also collected together, then they form a group. When the mass march of the ignorant towards the knowledge, varṇāśrama will be befitting for them.

   And this is, our Prabhupāda, Guru Mahārāja, he tried to organise ______ [?] varṇāśrama against daiva varṇāśrama, they gave sacred thread to those devotees. This is daiva varṇāśrama, not this body varṇāśrama, this sattva-guṇa varṇāśrama, but this nirguṇa. But direct approach, that is also classification, he wanted to make it. Otherwise anyone and everyone, to save from the sahajiyā section, from the imitating section, he wanted to introduce a new form of varṇāśrama, named daiva varṇāśrama, in this special group. To make arrangement of similar devotees together, and give them engagement. Some financier, some organiser, some dictator, in this way. The preacher of the brāhmaṇas, then so many engineers, and labourers, they’re all engaged, moneyed men also. Let them have some sort of, and they’ll get direct sukṛti towards the Lord, and not indirect, through Brahmaloka, Virajā, Vaikuṇṭha, to Kṛṣṇa, not that, direct. The direct march, by special organisation, by special train, not stopping at every station.

   Something like that he wanted to introduce, this daiva varṇāśrama - so sacred thread amongst them.

   “At least, you’re to think you’re to cross the standard of a brāhmaṇa, and then to go. Otherwise you’ll become sahajiyā, the imitationist. You’ll imitate the higher Vaiṣṇava without that realisation, and that will be bad to you and to others also.”

 

   This we’re to understand and feel within us. All must be engaged in the service, and that ideal must be there in the organisation. As a brāhmaṇa one may wear sacred thread, and without the nature of a brāhmaṇa he’s nothing. By dress one cannot be a soldier, must have some training, some life of a soldier, then the dress of a soldier that will be beneficial. But the dress of a soldier, and the man within is not a fighting one, that won’t be helpful to him or to others also, in such way.

 

   Gaura Hari. Gaura Hari. Gaura Hari. But this is more intricate, it seems to be? Bhargava Prabhu?

 

Bhargava: Yes.

 

Śrīla Śrīdhara Mahārāja: Varṇāśrama and Bhāgavata dharma.

   Bhāgavata dharma, “eho bāhya, eho bāhya.” [Caitanya-caritāmṛta, Madhya-līlā, 8.59]

   In Rāmānanda Rāya discourse you’ll find. Where from it begins? From varṇāśrama. Then Kṛṣṇa karmārpaṇa, then karma-tyāga, then jñāna-miśrā-bhakti. All these varṇāśrama.

   Eho bāhya.” Mahāprabhu says. “Superficial, superficial, superficial.”

   Jñāna-śūnya-bhakti. The faith, independent of energy and knowledge, faith, attraction towards Kṛṣṇa.”

   “Yes. It begins here. Here Bhāgavata dharma begins. May be a yogī, may be a jñānī, may be a karmī, in connection with God, but more of the mundane, and less of spiritual.” And here Mahāprabhu says, “Here I give recognition, the bhakti proper, śuddha-bhakti, not mixed with grandeur, the scholarship, or financial talent, nothing else, pure devotion. Eho bāhya āge kaha āra. Now it begins.”

Jñāna-śūnya means something like blind faith. Not blind, of course, but faith independent of scholarship and valour. There He gave recognition.

   “This is pure devotional life. Go further. And before that, karma-miśrā, jñāna-miśrā. Eho bāhya āge kaha āra. Go further, go further, go deeper, go deeper.” And came to pure devotion, “Yes, here it begins. We cannot avoid this to be superficial. Begin from here, go, march towards.”

 

   In Rāmānanda-saṁvāda...

 

Devotee: ___________ [?]

 

Śrīla Śrīdhara Mahārāja: Nitāi Gaura Hari bol.

 

Bhargava: Mahārāja. How can one learn how to take direction from the Lord in the heart?

 

Śrīla Śrīdhara Mahārāja: How can one...?

 

Vidagdha Mādhava: Paramātmā, Supersoul?

 

Śrīla Śrīdhara Mahārāja: Supersoul. What do you say?

 

Bhargava: How can one learn to listen, to hear the Paramātmā?

 

Śrīla Śrīdhara Mahārāja: Paramātmā may be an inner voice. Ātmā is there and besides that Paramātmā, the representation of the Lord is there. And one who has got clear introspection, can catch the dictation of his conscience, and also the divine impression, that is Paramātmā, coming. When we can make ourselves independent of the worries of this life, we may be able to catch the direction of the inner voice of Paramātmā within us. “That He asked me to do this, not to do that.” We can catch that inner advice within.

   Just as all may not catch the direction of his own reason. Whimsically they do this and that, no decision, no deliberation. Whimsically as a servant of his own whim, his own impulse, he acts. And sober man he finds decision in him and does accordingly. So further sober persons of higher realisation they can read what is the inspiration of the Supreme for him to work.

 

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

 

Bhargava: Mahārāja. If someone is brought up in a culture where he does not know the śāstras, can he also learn to hear Paramātmā? Like one Christian man I met...

 

Śrīla Śrīdhara Mahārāja: Yes. Without study of any scripture one can have dictate, catch dictation of Paramātmā. It is possible, if he’s not internally very busy with mundane affairs. His heart, his mind, is very calm, and he’s full of searching of higher existence, he may come to catch the dictation of Paramātmā.

  The yogīs, they’re after search of Paramātmā, the regulator of everything, all pervading spirit, the finest of the fine, Paramātmā. He’s everywhere and trying to regulate everything, that is Paramātmā. And who’s controlling from outside that is Brahman. And who has designed and destined He’s Bhagavān.

 

Bhargava: Is it good for the bhakta to take some time in the day and silently meditate, trying to hear the Lord in the heart?

 

Śrīla Śrīdhara Mahārāja: Yes, that you’ll find in Bhagavad-gītā, how, and what chance he’ll try to find out Paramātmā within him, it has been recommended. But after all this said,

 

   “But who has got, wherever he may be, but when he gets proper connection of Mine, he’s to be considered superior.”

 

   Suppose to become a doctor that is necessary. So one after some primary education he takes admission into medical school. And one after higher education takes admission into medical school. He may be able to be more efficient, but the medical degree, this man after passing primary education he takes admission in the medical school. And one with some higher education, then again enters into medical or technical school, it does not mean that one with higher education if he enters into any technical school he’ll hold the higher position in the medical examination. That is not guaranteed. Am I clear, no?

 

Bhargava: Yes.

 

Śrīla Śrīdhara Mahārāja: This is optional. The knowledge of Paramātmā, knowledge of Brahman, that is something optional. But this is compulsory, that we must come at last to the bhakti school. And from the beginning they’re going on in the bhakti school, devotional school, śuddha-bhakta, with śaraṇāgati. And they, after some side education, they’re again coming and taking admission into the devotional school. These are up to subtle degree, and this is eternal. Independently the bhakti school is independent. And they, after having some time passing in other education, again coming to take admission and going on in that school.

 

Devotee: _____________________ [?]

 

Śrīla Śrīdhara Mahārāja: Prabhupāda was giving dictation to the commentary of Caitanya-Bhāgavata or something. Then some sort of money transaction, or Maṭha affairs are coming and interrupting him. He’s compelled to give attention to some other topics than his dictation in the commentary of Caitanya- Bhāgavata.

  Then some told that, “Why they come to disturb Prabhupāda when he’s engaged in such superior service, as dictating commentary to a particular book? And they’re coming and disturbing with these Maṭha affairs, management affairs.”

 Then another told, “The whole responsibility to manage the family of Kṛṣṇa is on the head of Rādhārāṇī.”

 

  Ha, ha. Major-domo, in English, major-domo, the leader of the house management.

 

   So that function is not a negligent one. She’s to look after everything in the family of Kṛṣṇa. Whole responsibility is with Her. So the scholarly aspect of the service, of the particular section, that is not the highest. Jñāna-śūnya-bhakti, every department is valuable for service. Nothing is less important. Hare Kṛṣṇa. According to the need of Kṛṣṇa, the degree, of the necessity of Kṛṣṇa, the valuation to be attached. What is His immediate want, immediate demand, we must give our best attention to that, accordingly. The importance, the value of the activity will be given to the necessity, the immediate demand of the Supreme Lord, whatever it may be. Hare Kṛṣṇa. Nitāi Gaura Hari bol. Nitāi Gaura Hari bol. Jñāna-śūnya-bhakti. Automatic, spontaneous. Devotion is reflex action. What is reflex action? ____ [?] Voluntary, and another?

 

Vidagdha Mādhava: Involuntary.

 

Śrīla Śrīdhara Mahārāja: Involuntary, so just as within our body the digestion, the heart’s activity, we’re not conscious, that is not voluntary? But what is that? Reflex action or something.

 

Devotee: Second nature?

 

Śrīla Śrīdhara Mahārāja: But that has got some technical word.

 

Vidagdha Mādhava: Autotomic.

 

Śrīla Śrīdhara Mahārāja: That without our consciousness, our voluntary will, so many things are working underground, intuitively.

 

 

83.01.07.B

 

Śrīla Śrīdhara Mahārāja: So superior bhakti is like that, automatic.

 

Devotee: Spontaneous?

 

Śrīla Śrīdhara Mahārāja: Sometimes we’re not conscious of the fact, it’s going unconsciously. We cannot but do that, we can’t avoid that. Automatically that is being done. There is a stage of such.

   Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Gaura Hari. You’re living alone in that house?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: Don’t find any uneasiness?

 

Devotee: No. I’m all right.

 

VidagdhaMādhava: Guru Mahārāja. Śrīla A.C. Bhaktivedānta, in the last days, he said we should establish varṇāśrama. But in his books he’s telling it’s not possible in Kali-yuga to establish varṇāśrama. So is he meaning this daiva varṇāśrama, or some varṇāśrama arrangement within the society, or is it...

 

Śrīla Śrīdhara Mahārāja: Varṇāśrama, that some sort of organisation to help the devotional people. But nothing can be perfect in this mundane world. He saw we can attain as much as possible. But this mundane world is world of misconception. The environment is always doing some mischief, whatever we do to that. But still, we must try in different ways, how it is.

   We should form a military where there should not be any revolt. But sometimes it cannot be avoided. In a branch there may be revolt. And we shall try our best to avoid all sorts of revolt and take precaution that an upheaval may not come in the military, in the police system. But still sometimes we’re under the painful necessity to find that. So we shall try our best to find an organisation to help the devotional life. But sometimes it becomes topsy turvy. The enervating plane makes weak and they decay.

 

yadu-pateḥ kva gatā mathurā-purī, raghu-pateḥ kva gatottara-kośalā
iti vicintya kuruṣva manaḥ sthiraṁ, na sad idaṁ jagad ity avadhāraya

 

   [“Where has the Mathurā-purī of Yadupati gone? Where has the Northern Kośalā of Raghupati gone? By reflection, make the mind steady, thinking, ‘This universe is not eternal.’ ”]

   [Within Caitanya-caritāmṛta, Madhya-līlā, 20.3, purport]

 

   Rūpa Goswāmī sent a letter to Sanātana Goswāmī. “How is that Dvārakā which was once controlled by Kṛṣṇa? Such a grand city, full of all perfect things. And where is that Ayodhyā, the capitol of Rāmacandra, Who was so powerful, so enduring, so religious? Where are They?”

 

   So nothing can be perfect here, always bitten by the mischievous infection of the mortal misconception. Still we shall try as much as possible.

 

[nehābhikrama-nāśo 'sti, pratyavāyo na vidyate]

svalpam apy asya dharmasya, trāyate mahato bhayāt

 

   [“Even a small beginning in this devotional service cannot go in vain, nor can any loss be suffered. The most insignificant practice of such devotional service saves one from the all-devouring fear of repeated birth and death in this world.”] [Bhagavad-gītā, 2.40]

 

   Even a very little is done for such cause, that gets a wonderful help to the people, of wonderful effect. Saves us from grave danger, a very small can save us from grave danger. So any attempt, however little benefit it may fetch, that is desirable, because very, very valuable in our eternal life. The path of our eternal life, this sort of passage is highly valuable. So shall try any way to help the people. No guarantee that whatever I shall do that will remain permanent, no guarantee.

 

yadā yadā hi dharmasya, glānir bhavati bhārata

[abhyutthānam adharmasya, tadātmānaṁ sṛjāmy aham]

 

   [“O Bhārata, whenever there is a decline of religion and an uprising of irreligion, I personally appear, like a being born in this world.”] [Bhagavad-gītā, 4.7]

 

   Kṛṣṇa says to Arjuna, “What I say to you that was said by Me to Manu.”

 

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]

 

   “I did say this to Manu previously.”

 

[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 divine succession. From the beginning of time, I am giving My tidings to others, transmitting the truth that I am the goal through this system of disciplic succession, generation after generation. Presently, due to the influence of this material world and the passage of time, the current is damaged, and this teaching appears to be almost completely lost.”] [Bhagavad-gītā, 4.2]

 

   “But by the waves of this mundane energy that has been dispersed, in course of time, finished. Again I’m saying it to you.”

 

   The adverse environment is always hitting, disturbing the thing. Still, the high, so persons they try their best to bring that thing to heal the disease of the locality, local people. Hari. Nitāi. Nitāi. Nitāi.

 

Devotee: Mahārāja. In Śrī Caitanya-śikṣāmṛta, Bhaktivinoda Ṭhākura he recommends that when a devotee rises in the morning he should plan his day, materially and spiritually. Is that a time for consulting Paramātmā, or trying to? Is that a good time? Is that part of that process?

 

Śrīla Śrīdhara Mahārāja: As soon as he’ll rise from his bed he’ll do what?

 

Devotee: Plan his day, materially and spiritually, what he will do.

 

Śrīla Śrīdhara Mahārāja: To make a program?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: That is in the lower position, one should do when living an individual life. With the help of the scripture he’s progressing in his life, he’ll try to do. But when he gets sat-saṅga then he’ll leave himself at the disposal of the higher agent. Whatever he’ll say he’ll do. He will order, he will obey. That is higher form of life. And when he’s not got such high life, that constant connection with the devotee of Kṛṣṇa, the agent of the divinity, with the help of the scripture he’ll try to chalk out his program.

   “That today I shall do this much material and this much spiritual. I must do.”

   That will be a good way for him, individual case, an independent life. But when one has got connection with sādhu, Guru, and has got that high fortune to do along with them in an organisation, he’ll have no other business but only to look, like the cātaka bird to the sky. “What order from Vaikuṇṭha is coming to me through my master? And I shall do that. Whatever order, dictation is coming from the land of Kṛṣṇa, cent percent I shall devote myself for that.” That will be his position.

   And for the beginner what you say, that is kaniṣṭha adhikāra. And this is madhyama adhikāra, the second stage, intermediate stage, to leave the master. That is to be in direct connection with the spiritual dictation. Until and unless he can himself catch that vibration of the spiritual world, he’ll put himself under an expert who can catch the spiritual vibration. Who can read the spiritual wave.

 

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

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

   Nitāi. Nitāi. Nitāi. Nitāi Gaura Hari bol.

 

Devotee: Mahārāja. When Swāmī Mahārāja was here he had that power to uplift my consciousness. And then when he disappeared my consciousness fell down again.

 

Śrīla Śrīdhara Mahārāja: This is natural. With powerful dainyam when he was living you were getting some influence thereby. And when that is taken away, physically, you’re in dearth of that association.

 

[‘duḥkha-madhye kona duḥkha haya gurutara?’]
‘kṛṣṇa-bhakta-viraha vinā duḥkha nāhi dekhi para’

 

   [Śrī Caitanya Mahāprabhu asked, “Of all kinds of distress, what is the most painful?”
   Śrī Rāmānanda Rāya replied, “Apart from separation from the devotee of Kṛṣṇa, I know of no unbearable unhappiness.”] [Caitanya-caritāmṛta, Madhya-līlā, 8.248]

 

   In Rāmānanda’s talk, there it is mentioned. What is the greatest loss in ones life, to mourn? If one is disconnected with the sādhu, Vaiṣṇava, the devotee of Kṛṣṇa. If we lose his company, that loss is reckoned to be the greatest, highest loss. The well wisher, the guardian departed. I’m helpless. Who’ll take care of me, independent of mine, good thinking for myself? The guardian went away. I’m helpless, like an ox. Guru departed, I’m like an ox, none to take care of me, of my vitality.

 

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

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

 

Vidagdha Mādhava: Guru Mahārāja. But by following the vāṇī, by following the instructions of that departed sādhu, one can continue his relationship, and feel that relationship?

 

Śrīla Śrīdhara Mahārāja: Yes. To certain extent. When he’s living, then if I commit some mistake he can detect. “O, I told this, and you have mistaken it for that.” That is alive there. But in his absence I may be reverted to conceive what he has spoken in my own way. I’m helpless there. Living scripture. Scripture is passive, passively giving something to me, not actively, but the saint, actively. If I commit fault he’ll at once come and detect. “O, you’re committing fault here.” Living scripture is saint, more helpful. And he’ll help to make me understand the real meaning of the scriptures. I may not be able to catch the real purpose of the scriptures, sometimes, in many places. He will help more. “The meaning is not this, the meaning is that.” He’ll point out.

 

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

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

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

 

Vidagdha Mādhava: Guru Mahārāja. In collecting funds, sometimes it’s a cheating process, on the external, in the material calculation it’s a cheating process. So if someone is trying to be brāhmaṇa, one of the qualities is truthfulness. So if he’s disturbed too much by this collecting, this kind of...

 

Śrīla Śrīdhara Mahārāja: We must be sure what we’re collecting that is being strictly utilised. That is the first thing. The energy what I’m taking to a particular place, that is being fully realised, for the nirguṇa. If that is fully utilised for nirguṇa, whatever I do wrong here in the miscalculation world, that will be amply compensated. But if it’s not utilised then I shall be a robber. It depends on that, on the one side.

   Another side, if by robbing I’m caught and great discredit comes to the mission, that will spoil the whole thing. That caution must be maintained there when doing that thing. And there must be this consciousness all along in me, that I’m doing benefit to that person. Just as a guardian swallows the medicine to a boy, knowing fully well that this will do some good to him, without his notice. So I’m taking his energy, cleverly, without his notice, and supplying it to the place, and it will be fully utilised and he’ll get the benefit. This guarantee must be there, all these things.

   And at the same time, if these worldly immoral things are exposed, then it will cause a greater discredit to the mission. And then also, prātikūlya, the opposite things should be done by me. So all these risks must be calculated and done. Then fundamentally that is not bad, because everything belongs to Kṛṣṇa. He’s thinking, “It’s mine.” If I can take independent of him by stealing his property and properly utilise for Kṛṣṇa he’ll be benefited unconsciously. He may not know but he’ll be benefited. If it’s really utilised for the service of Kṛṣṇa he’ll get sukṛti. Ajñāta-sukṛti, unconscious accumulation of any primary devotion, that sukṛti. What is done, the man may not know, without his notice something is done, taking his energy to devote in the service of Kṛṣṇa. These things should be considered and should be done. On principle it is not bad, but the adjustment should be made in such a way that may not bring ill fame to the mission. And also it must be utilised, guaranteed, that it will be used for the purpose of the service of Kṛṣṇa, not for any other fashion, in the name of Kṛṣṇa. Both sides should be calculated, and consulted, and given proper consideration. You can’t follow?

 

Vidagdha Mādhava: Yes, I can follow. So truth is a higher truth? It’s not some mundane calculation truth.

 

Śrīla Śrīdhara Mahārāja: Ah. The most important that what I shall do that must be utilised properly. And the next thing, that I’m going to do some benefit to a particular person. And the process, generally it cannot be appreciated by the public. But if it is known, that will be dishonour to the mission, and disservice to the credit of the mission. All these things should be calculated.

 

Devotee: Guru Mahārāja. When one makes his decision to do this activity, how does he know whether this is coming from Supersoul, Paramātmā, or the mind?

 

Śrīla Śrīdhara Mahārāja: What does he say? Eh?

 

Vidagdha Mādhava: He’s saying, when one makes a decision...

 

Śrīla Śrīdhara Mahārāja: How does he know that there is guarantee that it will be utilised fully?

 

Vidagdha Mādhava: No. He’s wondering, see, he’s independently thinking to do something. How does he distinguish if it is coming from the mind, or from Supersoul, from Paramātmā?

 

Śrīla Śrīdhara Mahārāja: Then he’s to understand what is mind, and what is soul. All these things we need to be differentiate and understand in their proper position. How do we understand this is eye, this is ear? So also we’re to understand what is mind, and what are the constituents of the mind. And what is intelligence, deliberation? And crossing that, what is soul? It is described in so many scriptures, that this is the symptom of soul’s existence, soul’s nature. This is what is judgement faculty. This is what is mind. All these have been described there. And we’re to follow that and we’re to understand, we’re to feel what is what. And what comes from mind, and what comes from intelligence, we can understand.

   And my mind says, “It is very good, you take it.” And the reason will say, “No, you don’t take, it will produce this disease in you. Don’t take it.” The differentiation between mind and judgement, reason.

   So also there are symptoms of what is soul, and what is this, it is there. We’re to try to understand, read, feel. But generally by doing niṣkāma, that is selfish activities, our internal position becomes more clear and it is easy to understand them. So much rubbish is there, and if we can clear some rubbish then it’s possible for us to see what is what. So niṣkāma, so many selfish desires, prejudices, they’re covering my mental system, subtle system of life in such a way that we’re not able to detect what is what there.

   But there is possibility of understanding them clearly, by differentiation. This is mind, this is kāma, lust, this is anger, this is greed, this is jealousy. In this way we can analyse and detect within us. It is possible. Kāma, krodha, lobha, moha, mada, mātsarya, within mind. And then, this is reason, this is conscience. This possibility is there.

   Just as a doctor - I do not know my own body, but a doctor, he knows what is where in my body. And he can say that ‘these sort of disease are in your body.’ But you’ll not know that. So such knowledge is possible, and the doctor has to learn by reading the books of the past experienced persons.

   So also there, it is possible to understand what is what within the mental body.

 

   Now I want to retire. I shall have to go.

 

Vidagdha Mādhava: Jaya Oṁ Viṣṇu-Pāda Paramahaṁsa Parivrājakācārya Aṣṭottara-śata Śrī Śrīmad His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja kī jaya!

 

Devotees: Jaya!

 

Śrīla Śrīdhara Mahārāja: Śrī Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!

Śrīpad A.C. Bhaktivedānta Swāmī Mahārāja kī jaya!

Bhakta-vṛnda kī jaya!

...

 

[27:00 - 28:10 ?]

 

Śrīla Śrīdhara Mahārāja: Jñāna-śūnya-bhakti, devotion devoid of knowledge. That blind faith, something like blind faith in the Supreme Authority.

 

   Yaśodā is taking feet dust of some saint and putting it on the head of her son Kṛṣṇa. She’s asking the saint, as if, “Make some blessing. O, saint, please bless that my son may live long.”

Jñāna-śūnya-bhakti. If anyone says, “Yaśodā, your son is not an ordinary child. He’s Supreme and He’s got great power, infinite knowledge. He can do anything.”

   “No, no, no. Don’t say that to me. I don’t like all these __________ [?] My son, my child. These are big things you’re saying. How can He be so big? And his mother, myself, I’m an ordinary woman. My child, how can he be so big? No, no. He’s my child, a little wicked child you may say, a little wicked.”

 

   Ha, ha. And there is peace. But where there’s knowledge there’s disturbance. Where there’s calculation there’s apprehension. And where the kingdom of faith, the kingdom of peace. Gaura Hari. Nitāi. Nitāi.

 

Devotee: Mahārāja. Can I ask a personal question?

 

Śrīla Śrīdhara Mahārāja: Question? Yes.

 

Devotee: I hope I’m not too personal. But I was going to ask, at any time in your life, were you on intellectual plane, and then moved to the plane of bhakti? Or your whole life you were into bhakti?

 

Śrīla Śrīdhara Mahārāja: When I began my study in college, after passing matric standard, at that time I came to some, I had some association with some intellectual students. And also I was reading the logic and other things, empirical deductive, all these. I remember at that time my faith in God was disturbed for some time. And during that time I thought, what should I do then, if supposing there’s no God? How to go on with this life? What activity should we take then? I thought, as much as possible I shall try to live for others, helping others, in any way I shall do.

   But again, when I read in the philosophy in B.A. standard, in Hegel’s philosophy, then Descartes, Martineau, Mill, Hume, all these things, gradually, intellectually, I regained my faith in God. It is not impossible. The other argumentative parties are also there. They say it is possible God may exist. So that removed my temporary disbelieving. _____________________________________________________ [?]

 

   But after a year a great evolution came in me, when I was a fourth year student. Very slight point.

   One boy talking with me he told, “That my father was a gentleman of this type.”

   I at once opposed. What do you say? Your father as a gentleman? This is not a happy remark, your father, as gentleman, in the third person. He was your dear father, and you say he was a gentleman of this type.

   He told, “Yes, of course, I should not mention in that way. But really it is so. In this life I have come as his son. And in next life where I shall go I don’t know. And in previous life also where I was I also don’t know. So for the time being I was his son and he was my father. A gentleman like relation but not permanent.” He told like that. But he did not talk much.

   This remark pierced into my heart and I began to think, what is this? It is true. Then, where I was, and where I shall have to go? In the relativity of infinite I’m living. No position. No shelter. How am I guided? My future is uncertain. What to do?

   This was so much intense that I lost myself in this. The test, the graduation examination is a few months away, I can’t give my attention to the study. My friends they come and press me to read the books. I can’t concentrate there. In this way. ______________________ [?]

 

   And at that time, that very boy gave me one book ____________ [?] Śrī Caitanyadeva. I got His life and Teachings. It was just like nectar to me, and this converted me to this side.

   Before that also I was a student of Bhagavad-gītā, and Bhāgavatam. My family was engaged in that, in the discussion and reading of the śāstra of different types, always going on in our house talk. A big family, about fifty members maybe in the family. My father had four brothers. And my eldest uncle he had five children, all grown up, twenty years more than me. And so many ladies also. So house full. And mostly all Sanskrit scholars. So I was born and brought up in a big paṇḍita family, scholar’s family, Sanskrit, etc. Purāṇa, Bhāgavatam, Gītā, _________________ [?] Different types of culture there.

   But anyhow, this Life and Teachings of Caitanya saved me, and I drank it, as with full belly I was converted from then. A great change in my life. And I was at that time twenty two or three years of age.

 

   I did much penances also, did not eat more, sleeping, no eating. No rain, no winter, no summer. Everything, not much value for anything, in this way I passed. And used to take ____ [?] also, sometimes cow dung. Ha, ha, ha. Sometimes the bitter leaves of neem, to control the tongue. All these things. Sometimes this prāṇāyāma yoga. Many things I did at that time.

 

   Then gradually my father left us, and the burden of the family came on my head. And gradually then again went to join the law classes. After one year, then the non-cooperation movement came of Gandhi. I left college and joined them, nineteen twenty one. Then three years passed in that non-cooperation movement. Then after matriculation I joined. My mother also died.

   Then I joined Gauḍīya Maṭha. Three brothers, one brother at service, and other two brothers were students. Some property there was, and they were not in poverty. Anyhow I left everything and joined Gauḍīya Maṭha, nineteen twenty seven. Nineteen twenty six, August, I came in connection with Gauḍīya Maṭha, and nineteen twenty seven _________ [?] I joined Gauḍīya Maṭha, after six months or so. From then I’m here.

   First I was posted near Kurukṣetra, Delhi, northern, towards Madras side, a year. Then Bombay side, and then all India preacher. And there was a proposal, suggestion of Guru Mahārāja to go to the west.

   I told, you’ll have to spend much money, but I won’t be able to show any progress of work, because I can’t follow their intonation.

   Still you can mark, if you say something I can’t follow. What is this, what is this? I say. Ha, ha.

   So I told him, I’ve got some defects, I can’t understand the intonation. And at the same time I’ve not a mind, a nature, to mix with anyone and everyone. So I won’t be able to show any progress of work there. If you order, then I must have to go.

 

   But Guru Mahārāja sent someone else. The Founder of Gauḍīya Saṅga, Bhakti Saranga Goswāmī, who in England gave Hari-Nāma to one lady and her name was Vinod Vani. And she established on her own a centre of Gauḍīya Maṭha. And still it is there, and Gauḍīya Maṭha is there, under the supervision of Bagh Bazaar Maṭh. Vinod Vani Gauḍīya Maṭha, in London, Sabhā.

 

Devotee: One of your disciples, Dāsānudāsa, he met one lady who was...

 

Śrīla Śrīdhara Mahārāja: Dāsānudāsa?

 

Devotee: Yes. In Santa Cruz, you gave him second initiation.

 

Śrīla Śrīdhara Mahārāja: Whom?

 

Devotee: Dāsānudāsa.

 

Śrīla Śrīdhara Mahārāja: Myself?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: No, I don’t remember.

 

Devotee: And his wife you’ve given initiation. I think you’ve given him second initiation.

 

Śrīla Śrīdhara Mahārāja: Myself?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: First initiation?

 

Devotee: Prabhupāda I think.

 

Śrīla Śrīdhara Mahārāja: O, second initiation from me?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: Dāsānudāsa?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: He’s an Englishman?

 

Devotee: No, he’s American. He’s working with computers, he’s a computer consultant. He told me one story, he met one lady who during World War Two, she was living in Germany. As little girl she said German Nazi government established experimental varṇāśrama community in Germany. Have you ever heard of this? They imported brāhmaṇas from Śrī Raṅgam and had experimental varṇāśrama community in Germany.

 

Śrīla Śrīdhara Mahārāja: I don’t know about that.

 

 

83.01.10.B_83.01.11.A

 

Śrīla Śrīdhara Mahārāja: ...It is infinite. We know that is infinite. Being finite our aspiration is for infinite, so not easily to be satisfied. But as much as I can get, that is enough, but that must be of good type. Our prayer should be that what I shall acquire, what I shall get, earn, that may be of good type. That should be our object always, to associate with goodness, and not bad, not reactionary thing. That is also reactionary, but in reaction that brings good thing, good result, by serving. Serving the truth. Serving means serving the high. And by association with the high, that colour, that influence comes to me and I’m purified. So we shall always try to associate with higher existence, and that cannot be without serving tendency. We can enjoy things of lower type, but if we take the help of service we can associate with higher truth, higher things. And as a reaction we’ll get something higher and be purified. Do you follow?

   If we’re in the mood of enjoyment then we cannot but associate with lower things which I can control and enjoy. But if I’m open to service, then I can get chance of association of the higher thing. And doing something for that, the reaction that comes purifies me, elevate me. By service we grow, by enjoyment we die. And by renunciation we go to disappear, to nothing. Extreme renunciation of the environment, it means to be alone, cut off from all association, to be one, so to be in deep slumber. If I awake then I must come to reject something, or renunciation is not complete. So complete renunciation it is sinful, cut off with all the environment, that is alone, that is cypher, like slumber, deep sleep, renunciation. The life of a servant is a golden life, thriving always, and progressing in the pure and purer world. A scientific understanding.

 

Devotee: The bhakta who has material desires mixed with bhakti, he’s still on superior platform to a pure jñānī? The bhakta who has mixed desires, to enjoy and to serve, he’s on superior platform to the renunciate?

 

Śrīla Śrīdhara Mahārāja: Yes, because he may have chance. And the renunciate, whose possessed with that ghost of renunciation, his future finished. And he’s in the enjoyment and service, mixed, one day this bad element may go and the good element may thrive, and he’ll be saved. So,

 

ei du'yera madhye viṣayī tabu bhāla, māyāvādī saṅga nāhi māgi kona kāla

 

   [“The company of ordinary persons, misguided souls in the ordinary street, is somewhat better than the company and influence of the so-called scholars.”] [The Songs of Bhaktivinoda Ṭhākura, Śaraṇāgati, p 31]

 

Māyāvādī and viṣayī, renunciationist and exploitationist, between the two the exploitation position is better. Because, here we’re endowed with some personality, and so many persons, good, bad, are coming. If I can meet a saint and I may elevate my position, there is chance. But when I go to renunciation, to slumber, the whole chance is finished. Māyāvādī saṅga nāhi māgi kona kāla. Viṣayī tabu bhāla. It is mentioned in the scriptures. Bhoga, tyāga, bhoga is better than tyāga, apparently. Why? In the bhoga we retain our individuality. And there is possibility that I shall come in connection with some sādhu and then I may be transformed. But in tyāga, they think that they’re very - they boast their higher position than these exploitationists, and ultimately they enter into some black, dark cave, and not to be coming back again. This man has possibility in his future, but that man he destroys his future also. So this man, apparently though lower, but his future prospect may make him good.

   Bhogi tyagi bolche padai bolche [?] _____________________ [?] Rāmānanda Rāya.

 

mukti, bhukti vāñche yei, kāhāṅ duṅhāra gati?’
‘sthāvara-deha, deva-deha yaiche avasthiti’

 

   [“And what is the destination of those who desire liberation and those who desire sense gratification?” Śrī Caitanya Mahāprabhu asked.] [Rāmānanda Rāya replied, “Those who attempt to merge into the existence of the Supreme Lord will have to accept bodies like those of trees. And those who are overly inclined toward sense gratification will attain the bodies of demigods.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 8.257]

 

   Some aspiring after enjoyment, and some aspiring after liberation. What is the ultimate result of those? ‘Sthāvara-deha, deva-deha yaiche avasthiti’. Those that want liberation, their future is sthāvara, like Himālaya, becomes a Himālaya, or a banyan tree. For long, long time sleeping. If in deep slumber the body may be that of Himālaya, or Alps, does not matter, sthāvara-deha. And bhukti, who wants enjoyment, he gets a demigod position. Those that are aspiring after enjoyment and are doing accordingly, they will attain the position of a demigod. But those that are aspiring after complete renunciation, complete withdrawal from this turbulent world, they necessarily have to go to be sthāvara-deha. Because whenever they want to enter into Vaikuṇṭha, the ‘So ham, I’m equal with You,’ they’re hurled down for that offence, into the lowest creation, to become fossil. Apparently they have to become fossil.

   “Yes. Slumber you want, long sleep, no consciousness ____________ [?]

Mukti, bhukti vāñche yei, kāhāṅ duṅhāra gati? Mukti, bhukti vāñche. ‘Sthāvara-deha, deva-deha yaiche avasthiti’. So deva-deha for the bhogi it is clear, then sthāvara-deha for the renunciationist is quite necessary. Ha, ha.

 

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

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

 

   (Someone may say that aside from Vaiṣṇavas, who always seek shelter at the Lord’s lotus feet, there are those who are not Vaiṣṇavas but who have accepted different processes for attaining salvation. What happens to them? In answer to this question, Lord Brahmā and the other demigods said:)

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

 

   Brahmā says, repenting. “Those, that soul, that they try to retire completely from this world, and climbs up to the highest position, and think that they’re fully liberated, vimukta-mānina. They think themselves they’re completely liberated. Tvayi asta-bhāvād aviśuddha-buddhayaḥ. But really, what is their position? That they cannot understand Your higher supreme position, absolute good position. They’re deprived of that truth. Tvayi asta-bhāvād aviśuddha-buddhayaḥ. They’re, within them the misunderstanding is there, can’t understand the reality, aviśuddha-buddhayaḥ. They think that they’ve attained the highest position, but really they’re suffering from misconception. Cannot have appreciation of You, the higher substance. Āruhya kṛcchreṇa paraṁ padaṁ. By great difficulty they come up to the highest position, of the enjoying world of creation. Tataḥ, patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ. Coming so near to the divine feet of You, devoid of that service, they are hurled down. They dishonour Your holy feet, and for that offence they’re hurled down, and become a fossil.”

 

Devotee: _______ [?]

 

Vidagdha Mādhava: Fossil. He couldn’t understand the word fossil, Guru Mahārāja. Means one animal...

 

Śrīla Śrīdhara Mahārāja: Sthāvara-deha, sthāvara means this stone, earth, all these, sthāvara, wood, sthāvara. Deva-deha and sthāvara-deha, sthāvara means which is durable, cannot be easily changed, sthāvara.

 

sthāvara-jaṅgama dekhe, nā dekhe tāra mūrti [sarvatra haya nija iṣṭa-deva-sphūrti]

 

   [“The uttama-adhikārī, sees the moving and nonmoving entities, sthāvara-jaṅgama, but never sees their outward form. One sees one’s iṣṭa, one’s most beloved Deity, Kṛṣṇa, everywhere, sarvatra haya nija iṣṭa-deva-sphūrti. This is a completely Kṛṣṇa conscious person.”] [Caitanya-caritāmṛta, Madhya-līlā, 8.274]

 

Sthāvara means this wood, this earth, the stone, all these things are sthāvara, _____________ [?]

   So sthāvara-deha, they come down to the lowest creation, like a fossil stage. And naturally it does not matter, because he wants that his consciousness may not remain. There also the fossil, whatever little consciousness may be spared there, then this is almost unconscious, and it is going. And after crores and crores of yugas, from the fossil, a spark soul may emanate and may be transferred to the tree section. And then from there to animal section, again it may be elevated in this way, crores of years after, this fossil.

 

   A very difficult position, and to understand it is also a very difficult thing, that the ultimate liberation is similar to fossil. It is only impressed in Rāmānanda Rāya topic, and corroborated by that śloka of Bhāgavatam. Āruhya kṛcchreṇa paraṁ padaṁ. The last, highest extremity of this world, tataḥ, patanty adho, from there, falls down. Why? “You came to the honoured holy feet and you did not worship it. So for that offence, hurled.” Do you follow?

   “The venerable, the revered feet, you have come very near, Brahmaloka, and then Vaikuṇṭha. But you dishonoured that, you neglected that. And this subtle offence, O, you want sleep, slumber, and not service of the holy feet, no service. Coming so very near you neglect. O, go on, take sleep, for long, long time take sleep. Mukti you want? Complete seclusion?”

   “Yes.”

   “Go there, in the cell.”

 

Devotee: Is this the ultimate manifestation of envy?

 

Śrīla Śrīdhara Mahārāja: Not envy. That is the general law of the nature.

 

Devotee: Of desire?

 

Śrīla Śrīdhara Mahārāja: Yes. This is going to the opposite side and the reaction must come, of renunciation. Renunciation is to be a culprit, because he has some position in the whole, he can’t ignore that. Every atom has some good position, good relation in the whole system. This is called natural and good. He ignores that. He’s a sinner. He hates the environment. He fails to judge, to find the environment is for good, it is holy. So he hates everything. Nothing good there can be with whom he’ll associate. Everything is bad and he’s good, so he’s going to be one. And that is the greatest offence, the most pessimistic, and the consequence of pessimism is to go down. Pessimism is punished by the liberal whole. Pessimist has got no room in this world. Pessimist is the greatest sinner.

   You can’t see that anything really good from universal. You are the best. You know how fallible you are, and you think you’re the best. If you come in the company of others you’ll lose your position. Such a bad person you are. You’re the bad and the whole is good. Be converted into that ______________ [?] That I’m bad, everything is good. I’m blind, I cannot see the light.

   That is Vaiṣṇavism. Do you follow? No?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: For the time being.

 

Devotees: (Group laughter)

 

Devotee: Only if you keep me out of māyā, if you pull me out, then I can see.

 

Śrīla Śrīdhara Mahārāja: They say that is envious, nature, environment is full of envy to punish him. But no, he punishes himself. No place of such a culprit. He’s the hater of everything, and sycophant of his own. He’s the personality who’s committing fault every time. He’s his own God, and no God outside. No anything outside, the most pessimistic. And the punishment of his pessimism is done in such a way.

   Find? Now you find the reason? Without envy. You’re thinking that the nature is jealous, with envy, and giving punishment to that man. He’s innocent, you think?

   But I say this is not innocent, but he’s committing the greatest offence, to think everything bad, and he’s only good. He wants to be alone, divorcing everything. That aspiration marks him to be the worst sinner, worst hater of everything. He’s to be punished.

   Just as if one goes to commit suicide he’s punished by the government. Do you know? Why? Why one who’s going to commit suicide he’s punished, why? What is the basis? He does not do any harm ostentatiously to the world. He commits suicide, it is his own jurisdiction. But why that tendency is not encouraged?

   So this renunciation to the extreme is committing the suicide. It comes under that law, and they become punished. The life is not for nothing. It has got its good aim. We’re part and parcel of the whole holy world, and we must do our duty, our quota. I have no right to fly away from the environment. I must give my contribution, my quota to the whole. Otherwise I’m a traitor, I’m suicidal. I’ve got my utility relation to the whole, and if I deny to do that, what type of man am I? I have no right to take me off from this whole system. I’m a necessary part of this whole system, and I must do my duty, and I’ll be benefited and the whole will be benefited. I revolt and go to the cell, commit to suicide. So this must be punished. This is not envy. The nature does not allow to do so. If this is encouraged then many will be doomed.

   Who are you? You’re not independent. You’re of this organic whole. The finger is not independent, but part and parcel of an organic whole. You can’t do anything independently, then the disturbance will be in the whole system. You have no right, a part has no right to revolt against the organic whole.

   It is very difficult? No?

 

Devotees: No. It is wonderful. Ha, ha, ha, ha.

 

Śrīla Śrīdhara Mahārāja: So renunciationists, Viṣayī tabu bhāla, māyāvādī saṅga nāhi māgi kona kāla. They’re the great enemy of the divine, of all the animation, those renunciationists. They’re pessimists, they’re rebel. They do not believe in the systematic whole. By committing suicide they want to indulge dreadful ______ [?] and inject into the whole world. Do you follow? No?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: That can’t be allowed. A man is suffering from disease, we’re to accommodate him. But he’s going to commit suicide ______________________ [?]

 

Vidagdha Mādhava: So Guru Mahārāja. Swāmī Mahārāja he said some māyāvādīs they come back as philanthropists, and do some altruism, do some humanitarian work. Sometimes...

 

Śrīla Śrīdhara Mahārāja: Maybe from the lower position, is taking the path of māyāvāda. But their position by some powerful agent he may be converted, gradually. By the special wish of Kṛṣṇa and His higher followers, one who’s going in the line of māyāvāda he may be enticed away from that heinous path.

   Mahāprabhu _______ [?]

 

anyera ki kathā, āmi — ‘māyāvādī sannyāsī’, āmiha tomāra sparśe kṛṣṇa-preme bhāsi

 

   [“Although I am a māyāvādī sannyāsī, a non-devotee, I am also floating in the ocean of love of Kṛṣṇa simply by touching you. And what to speak of others?”] [Caitanya-caritāmṛta, Madhya-līlā, 8.45]

 

Rāmānanda-saṁvāda. “You are so great devotee. What to speak of others? I’m a māyāvādī sannyāsī.”

 

   Mahāprabhu took sannyāsa from māyāvādī sannyāsī Keśava Bhāratī.

 

   Āmiha ‘māyāvādī sannyāsī’. I’m a renunciationist māyāvādī sannyāsī type. Āmiha tomāra sparśe kṛṣṇa-preme bhāsi. Rāya Rāmānanda, you are so great devotee that even Myself I’m floating in Kṛṣṇa prema by your association. You’re so big, so high. Anyera ki kathā, āmi — ‘māyāvādī sannyāsī’, āmiha tomāra sparśe kṛṣṇa-preme bhāsi.”

 

   This sthāvara-jaṅgama, ___________________________ [?] Gaura Hari bol.

 

Devotee: ________ [?] One author in the west that had a lot of popularity. It is a spirit speaking through a medium. And much of the philosophy is similar to the Vaiṣṇava philosophy. But one thing they teach...

 

Śrīla Śrīdhara Mahārāja: If anyone is sincerely doing that is well, otherwise imitationist, sahajiyā, there are. Many types of imitationists there are.

   We’re where? We’re in the hospital, we’re visiting hospital, so here we expect only to find many types of patients because we’re living in the hospital. And in the prison house so many culprits around us. Ke?

 

Devotees: Kṛṣṇa Kiṅkarā.

 

Śrīla Śrīdhara Mahārāja: O, you have come. Now...

 

...

 

Śrīla Śrīdhara Mahārāja: Union in separation, that is the highest type of union. Union that can stand separation, that is the highest type of union. ___________________________________________ [?]

   So you like to go there, in your previous room?

 

Devotee: Yes Mahārāja.

 

Devotee: This author who’s very popular in the west.

 

Śrīla Śrīdhara Mahārāja: Which?

 

Devotee: There’s a spirit name Seth [?] that speaks through this author, a medium, and he gives much information of the subtle worlds. But there’s one interesting...

 

Śrīla Śrīdhara Mahārāja: Within his jurisdiction he can move and know and gain maybe information. That must be within his jurisdiction. He cannot say anything of the Vaikuṇṭha, a ghost. In his own jurisdiction he may move and see and inform, then it is not unreasonable.

 

Devotee: In theory he accepts God as a person, but he has no information, and he’s more interested in the mechanics of the universe.

 

Śrīla Śrīdhara Mahārāja: Who?

 

Devotee: This Seth, this ghost. But one thing he says that’s very interesting, he says the individual jīva is, what he calls, multi dimensional. That one jīva can be in many bodies, in different planes, developing differently, one jīva. Not one jīva per body but one jīva may be in several bodies. Like Pañca Tattva, the Lord can do Pañca Tattva, can the soul have that same quality, one soul in many bodies?

 

Śrīla Śrīdhara Mahārāja: No. The yogīs, they can extend themselves to be kāyavyūha, in many bodies they may live, as if. But they’ll all show what one will do the whole bodies will do that. One body is eating, all the extended bodies they’re also eating. Not any other independent work they can be engaged in themselves.

 

   It is mentioned in Caitanya-caritāmṛta, when Nārada visited Dvārakā he found that Kṛṣṇa, with kāyavyūha, with many extended self, He’s representing Himself in so many thousands of kings. Then Nārada was very much astonished to see that kāyavyūha. That in every, in His full body, He’s in every room of all the queens, kāyavyūha. All queens they’re thinking that ‘Kṛṣṇa has come to me, to my room.’ And Nārada was very much astonished.

   But Nārada was a higher yogī. The yogīs they can have kāyavyūha, many extended bodies. But Nārada wondered why. The yogīs with so many extended bodies, but they must do, move, in a same way. One sleeping, the whole, all bodies will be sleeping.

   But in Kṛṣṇa’s case it is not that. In every body He’s doing something new, new movement. That is only possible with Him.

   And this is physical imitation, just like a magician can show, it is something like that.

 

Thomas?

 

Thomas: Hare Kṛṣṇa Mahārāja. It’s nice to be back.

 

Śrīla Śrīdhara Mahārāja: Thomas? And another?

 

Thomas: Yes. And this girl, Miss Robin Sherwood, she’s from America. We met her in Calcutta. She’s travelling through India for maybe one month. And we preached to her a little bit, and we asked her if she would like to come and see Māyāpur and Navadwīpa and yourself. And she said yes, and we’re now just arriving, we just got off the train.

 

Śrīla Śrīdhara Mahārāja: She comes from America?

 

Thomas: Yes. We went to the hotel but there was no room in the hotel. So Kṛṣṇa Kiṅkarā told me to come and ask you if she may stay with Parama, in Parama Devī Dāsī’s room.

 

Śrīla Śrīdhara Mahārāja: Yes, she may stay with Parama.

 

Thomas: Thank you very much Mahārāja.

 

Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. How long she’s come to visit India?

 

Robin Sherwood: _________ [?]

 

Devotee: One week.

 

Śrīla Śrīdhara Mahārāja: Only a week?

 

Robin Sherwood: One more week.

 

Thomas: This is her second time in India. She’s visited India...

 

Śrīla Śrīdhara Mahārāja: You’re connected with __________ [?] Ramakrishna Mission?

 

Robin Sherwood: Yea, yes.

 

Śrīla Śrīdhara Mahārāja: Are you connected with their centre in America?

 

Robin Sherwood: Yes, in San Francisco.

 

Śrīla Śrīdhara Mahārāja: Ramakrishna Mission has got their centre, which party? That Ramakrishna Vedānta Society, or ________ [?]

 

Devotees: Vedānta Society.

 

Śrīla Śrīdhara Mahārāja: Vedānta Society, founder, Abhedānanda. Abhedānanda is the founder of Ramakrishna Vedānta Society, here and America, one Abhedānanda. He’s direct disciple of Ramakrishna.

 

Thomas: You know who the founder is?

 

Robin Sherwood: _________ [?]

 

Śrīla Śrīdhara Mahārāja: You’ve heard the name of ______________ [?]

 

Robin Sherwood: O yes, spiritual disciple of Vivekānanda, yes.

 

Śrīla Śrīdhara Mahārāja: Vivekananda, and their books also you’ve read?

 

Robin Sherwood: O yes.

 

Śrīla Śrīdhara Mahārāja: But you’ve not heard about Lord Caitanya?

 

Robin Sherwood: Of course I have, yes.

 

Thomas: She’s known about ISKCON for some years, she’s visited ISKCON temples in America.

 

Śrīla Śrīdhara Mahārāja: Oh, ISKCON temples.

 

Thomas: She knows Haṁsadūta very well.

 

Śrīla Śrīdhara Mahārāja: But does she know the difference between the theological conception of Śrī Caitanya and the Ramakrishna Mission? The theological difference between Śrī Caitanya’s doctrine and the doctrine of Ramakrishna? Vivekānanda? The difference between the doctrines of both, you do not know so much? All right, we shall talk here after. Now you’re making journey. Go and take rest there, take something, and then we shall see.

 

Devotee: ____________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: Along with Swāmī Mahārāja, many ladies from America, and U.K, and other parts of India, visited this Maṭha and delivered lectures, in this Nat Mandeer, this lecture hall. Many western ladies came here to visit me, and delivered lectures also, in the meeting. Once, one hundred and fifty foreign men and women came, and we had a meeting here, about three or four years back, when Swāmī Mahārāja was living. Have you gone through Bhagavad-gītā?

 

Robin Sherwood: Do you mean have I read it? O yes.

 

Śrīla Śrīdhara Mahārāja: Gītā. Well good. Vidagdha Prabhu, make arrangements for that.

   Now I dissolve the class.

 

Vidagdha Mādhava: Jaya Oṁ Viṣṇu-Pāda Paramahaṁsa Parivrājakācārya Aṣṭottara-śata Śrī Śrīmad His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī kī jaya!

 

Devotees: Jaya!

 

Śrīla Śrīdhara Mahārāja: Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!

 

...

 

Devotee: ...Delhi. But I do not think he’s working for ISKCON any more. I was thinking maybe I could...

 

Śrīla Śrīdhara Mahārāja: That man wanted to start an institution independently?

 

Devotee: No, that’s another man. After him, that man actually started another institution. He was, I think, māyāvādī. But this boy he translated maybe six or seven books very quickly.

 

Śrīla Śrīdhara Mahārāja: Which books?

 

Devotee: Hindi version of Kṛṣṇa Book, and Teachings of Lord Chaitanya. Swāmī Mahārāja’s books. Teachings of Lord Chaitanya he did first, then Kṛṣṇa Books, and I think some small books.

 

Śrīla Śrīdhara Mahārāja: There’s one book named Kṛṣṇa Book?

 

Devotee: __________________________________________ [?]

 

Devotee: And I was thinking if he’s not working for ISKCON any more, maybe he can do some English to Hindi translation of Bhaktivinoda’s books. And also your book is now in English, maybe he could translate into Hindi. Can I approach him on this?

 

Śrīla Śrīdhara Mahārāja: I don’t know how his translation goes on, how much accurate the translation.

 

Devotee: Should I try to get a sample?

 

Śrīla Śrīdhara Mahārāja: Ah. If I get a sample then I can. Has he translated Bhagavad-gītā in Hindi? No?

 

Devotee: I think he did. I’m not sure. I’ve not seen him for a number of years. But I think he did Hindi. But I have to check.

 

Śrīla Śrīdhara Mahārāja: All right. Translation may be from the standpoint of Śaṅkara, Rāmānuja, Madhva, Nimbarka, so many, and Gauḍīya.

 

Devotee: He did Swāmī Mahārāja’s Gītā.

 

Śrīla Śrīdhara Mahārāja: How he has translated, how much Swāmī Mahārāja appreciated his translation? Accepted by him?

 

Devotee: Yes. But still I’ll write to him and see if he’s interested, and get a sample.

 

Śrīla Śrīdhara Mahārāja: But he translated with who’s finance, for the publishing?

 

Devotee: I think he - oh, for the publishing, I don’t know. But at least there will be a manuscript form, so when the money becomes available it will be done.

 

Śrīla Śrīdhara Mahārāja: But that man he’ll do it for free, or he’ll want some remuneration for that?

 

Devotee: No, he did it for free. He did all that work for Swāmī Mahārāja for free.

 

Śrīla Śrīdhara Mahārāja: It is better if he meets me. I can sound him, and then give my opinion. Where is he, where does he live?

 

Devotee: Delhi.

 

Śrīla Śrīdhara Mahārāja: Delhi. Have you consulted Akṣayānanda Mahārāja, the president of the Mahā- maṇḍala? If he wants to do for Mahā-maṇḍala ________________________________ [?] Nitāi.

I’m troubled by this cough and cold. So I told you that I shall take class three o’clock, evening. But you’ve all come. What to do?

 

Devotee: If you like Mahārāja we can...

 

Śrīla Śrīdhara Mahārāja: But for the lady, newly come.

 

Parama: She’s here Mahārāja.

 

Śrīla Śrīdhara Mahārāja: What is, any question from her, wants to know anything?

 

Robin Sherwood: I have one question.

 

Śrīla Śrīdhara Mahārāja: Yes, what is that?

 

Robin Sherwood: I have trouble with relating to God in a form. I see God as formless. But I know it helps to have a concept of God with form to make it more intimate, in more human relationship. So how can I develop a relationship with God ___________ [?]

 

Śrīla Śrīdhara Mahārāja: Eh?

 

Parama: She says she has trouble seeing God in form, with form. She sees God as formless. But she understands that it’s easier to understand God in form. She wants to know how she can understand God in form?

 

Śrīla Śrīdhara Mahārāja: Not clear to me. Anyone present, anyone?

 

Vidagdha Mādhava: Yes, Guru Mahārāja. She’s more comfortable in an impersonal conception of God. When God takes on personal form, she has difficulty to accept.

 

Śrīla Śrīdhara Mahārāja: This is your contention? You find? Impersonal God you say?

 

Robin Sherwood: But I would like to relate to God in a form.

 

Vidagdha Mādhava: She would like to relate to a personal form. But...

 

Śrīla Śrīdhara Mahārāja: How it is possible?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: How it is possible that the infinite can have a finite form? Is it? Form means finite. So God is infinite, and how infinite can take the form of a finite? This is your trouble?

 

Robin Sherwood: Yes.

 

Śrīla Śrīdhara Mahārāja: When you say God, how can you say impersonal? What is the conception of God?

 

Robin Sherwood: To me, God is...

 

Śrīla Śrīdhara Mahārāja: God. Impersonal means what? Impersonal means no attributes.

 

Robin Sherwood: Well, in all attributes. To me, God is either, you know, everything, or appearing in my heart. But to see God in a form, in one form, it’s very hard.

 

Śrīla Śrīdhara Mahārāja: If you can see, then what should you see? If we have any eye experience of a thing then it must have a form. Otherwise how eye can experience?

 

   There was one story, about one hundred years back, when British rule was here. They had their centre ___________ [?] the British had a strong centre in ___________ [?] town, in northern Bengal. Some bishop was explaining from Bible. One boy, he came to me later on, he told that he was explaining, when Abraham, or someone, saw Him in dream, that He’s giving some advice to him, to this and that.

   Then that gentleman told, “I was a boy at that time, I stood up.”

   If anyone stood up in the meeting then he’s to stop the discourse and...

 

 

83.01.11.B

 

Śrīla Śrīdhara Mahārāja: ...That gentleman told, “I stood up, and he stopped his delivery, and asked me, ‘What do you want to say?’

   “You say that from Bible that Abraham saw God in dream. But if God has no form, then how he saw in dream, and what did he see?”

   He stopped for some time and told, ‘I shall have to consider it, and tomorrow I shall answer, the next sitting I shall answer. What the boy has told, it is of course difficult to answer.’”

 

   So it is mentioned in the Bible also that sometimes in dream they see God.

   How we’re to understand? Not form like this. Everything has got a form. The atom has also got a form, the constituent parts they’ve got a form, every atom, molecule, they have a particular form. If anything is analysed, so many different particles come. Everything has got a form, a quality, a limitation. Form means limitation. Limitation may be in different ways. Even sound may have a form, different type of sound, sound may have a form, limit. Some forms are not to be conceived by our mundane senses. That is the opinion of the Vaiṣṇava philosophy.

 

   But He has got everything, otherwise what is not in the cause can never come in the effect. If there’s no form in the cause, then no form comes in the effect in this world. But the difference is, this is mundane and that is spiritual. Soul’s eye can see the form, not this fleshy eye. So also, everything, that is transcendental form He has got. Transcendental sound He has got, body, everything transcendental...

 

...

 

   ...He’s got no legs, no hands ___________ [?] He can see, but He’s got no eye. That is, not this mundane eye, but He’s got spiritual eye. The eye of knowledge _________________ [?] Everything is there. But not like this fleshy substance.

 

   In dream also we can see, we can hear, in dream. But that is not exactly this mundane, but drawn from this mundane. Do you follow? In dream we can see form, but this eye has got no experience of that at that time. It is drawn from this mundane world. But still, without the help of this eye we can see in the dream, we can hear in the dream, we can walk in the dream. But that is not really walking, or seeing, or hearing, as we do when we’re awake, this physical, subtle.

   So also in the plane of soul it is possible to see, it is possible to feel, to catch, everything is possible. And that is more real than we do here. Because soul proper, the knowledge is, the conception is very pure. Here it is rather vague, attempts here vague. But that is very clear.

   So if we compare our dream experience, and this wakeful experience, and we continue the line, then we’ll be able to feel that in pure soul also such conception, the talking, the seeing, hearing, everything may be possible, but in different planes. It is possible. And that is not imaginary. That is more real than we’ve got in this concrete world. This is rather vague. The estimation of this physical experience is rather vague and incomplete. And that is more complete and more real and more substantial, that transcendental experience.

   That is natural. Otherwise, impersonal means non differentiation, impersonal. And that is more possible. When He’s impersonal, we cannot have any connection with Him, because He’s got no attributes. Impersonalism. Impersonal, then this material substance, the objective, impersonal, no person. Then if no person, no subject, then He’s mere object. He cannot be subject. This is not possible.

   He’s super subjective existence. So impersonal is a marginal conception, abstract marginal conception is impersonal, which has got no attributes, and which is not understandable. Then how can we say that anything is impersonal? If it’s impersonal, that has got, cannot have any attribute. Or like fossilised substance, no possibility that the attribute is there. But that is also a mere object of our subjective experience. And really, the impersonalist school they say the ultimate reality is impersonal. Then impersonal means which cannot be caught and known by any means from our senses, or our thinking capacity, or anything else. So that is unknown and unknowable. So we have no right to say anything about Him, what to have any connection with Him. Unknown and unknowable. Impersonal. Just as we’re in a dreamless sleep, in dreamless sleep we have no experience of anything. So impersonalism is reduced to that position, that can be only marginal, and not positive thing.

 

   So we’re to try in this way, that finite cannot know infinite, but infinite can make Himself known to finite. He’s super-subjective, beyond the jurisdiction of our senses, the limit of our thought. Our thought cannot reach so far, so high, to the so subtle world. But that subtle-most thing can come down to our experience. Only the connection is possible there by devotion, by dedication. By bhakti, we can attract Him to come to our level and to give experience of Him to our plane. That is possible. And we can never go up to His realm where we can see Him. The whole thing, that He will come down graciously to satisfy my every necessity, He may come. And only by dedication, by devotion, we can attain such a condition where He can come and accept me in any way He likes. And my life will have fulfilment then. He can come down. I cannot go up by my own power.

 

   But only increasing my negative side, dainya, ‘I’m so poor, I’m helpless, I’m needy, I’m fallen.’ In this way I can invite Him. With sincere attraction, sincere love, I can invite Him to come down in my level. ‘I’m so poor, helpless, mean, all these things. I deserve Your blessings. I deserve Your grace. I’m so fallen.’ In this way, increasing our negative side we can attract the positive.

   And when the positive comes to accept us, then we can find Him. This is the line of thought. The small can attract a big only by explaining his negative position, can attract, and the positive may come. High may come to low, to help him, to grace him, to bless him. Our position is that with the Supreme Entity, with God, means that. And by this way only we can get Him. We’re to do in such a way that He may be attracted by His natural kindness and graciousness. And He will come and accept me as His servitor, as His slave. He’ll be kind enough to accept me. Then only a slave can come to mix with the Master, if he’s a sincere slave. In that way connection is possible with the so high Supreme Entity as God.

 

   And God means, He has got all these attributes that He can meet and deal with anything in His created world. And very closely, very intimately, He can mix and come and accept and take service, He can do. Nothing is very negligent. Only when he does not want Him, He does not care to come. But if he sincerely wills Him, hankers after Him, He cannot but come. Because everything belongs to Him, and He’s got a gracious heart, He can’t leave us, as if.

 

   Nothing is impersonal in this world. If we scrutinise then we’ll find that there is some specification differentiation particular. Impersonal in the sense that non recognisable, then unknown and unknowable it is not possible. Everything is in the consciousness of God. God cannot know anything else, that cannot be, God does not know about anything. It is redundant, self conflicting. He knows everything. Then through Him everything has got some sort of manifestation, some sort of experience, about its nature, its future, its path, anything, everything. The past, present and future, everywhere there is God, One. So nothing is beyond His knowledge. Even every point of fossil, every atom of fossil, there also God living. Nothing is outside Him.

 

   As you told, so also one European lady delivered a lecture here in this hall. “That we can live with God as family man. This has attracted me most to come here, leaving aside everything, that I can live as a member of the family of God. What more can I want? I’m attracted by this idea. And I’ve taken risk to come to that mission where it may be possible that one day I’ll be happy to serve God as my family head.”

 

   Then nothing is impossible. Only the small can capture the big through love and attraction, not by power. Which is impossible to attain by power, that can be attained through affection, through love, through service, through humility. Especially, if we want association with the higher, we must be humble. And my appeal will also be of that nature, to Him, to attract Him. And that is called devotion, śaraṇāgati, surrender. The very beginning is surrender, causeless surrender, without any prayer, surrender. No condition, unconditional surrender, that can move the biggest power, the highest power. The most subtle thing, surrender, and as much as its unconditional, it can move the whole, the biggest thing, such it is. And this is called devotion proper, dedication proper. It is approached from the negative side. This is an astounding way. Bhakti, devotion proper, has got astounding consequence, results. Unconditional service, the greatest force ever known to the world, that the biggest can be moved, the biggest can be compelled.

 

   This Japanese, this jujitsu, a fashion of fighting, jujitsu, have you known? Do you know? Anyone? When anyone’s coming with heavy force to attack, only he slipped and he fell. Something like that. Negative. Punishment, attack by negative line.

 

   So unconditional surrender, that is the greatest force ever discovered, or invented, the high surrender. That moves the highest power. And if you approach Him through any other means you’re nowhere. Very finite. He’s infinite. But this is the only weapon by which He’s hit, unconditional surrender. And He’ll be mad to come to you.

 

kleśa-ghnī śubhadā mokṣa-, laghutā-kṛt sudurllabhā

sāndrānanda-viśeṣātmā, śrī-kṛṣṇākarṣiṇī ca sā

 

   [“Uttamā-bhakti, the purest devotion, is the vanquisher of all sin and ignorance, and the bestower of all auspiciousness; liberation is belittled in the presence of such devotion, which is very rarely attained, the embodiment of the deepest ecstasy, and the attractor of Śrī Kṛṣṇa Himself.”]

   [Bhakti-rasāmṛta-sindu, Pūrvva, 1.17]

 

   In Rūpa Goswāmī’s Bhakti-rasāmṛta-sindu, this śloka. What is bhakti? What is devotion? Kleśa-ghnī. The first instalment we get, that all our pains are removed, troubles removed, that first instalment, kleśa-ghnī. Śubhadā. Then we can feel that very auspicious things are approaching towards me. Mokṣa-, laghutā-kṛt. Then we can feel that even liberation is feeling to me very non substantial, unfruitful, mokṣa-, laghutā-kṛt. Then sudurllabhā. Yet we find yet more we have to make progress, sudurllabhā. Even the liberated souls also cannot approach Him, we can find, sudurllabhā. Then sāndrānanda-viśeṣātmā. A peculiar type of ecstasy, joy, enters into our mind when in relativity with that God consciousness. The last effect, or gift of devotion, śrī-kṛṣṇākarṣiṇī ca sā, as if Śrī Kṛṣṇa, the centre of attraction, He’s forcibly drawn towards him. Śrī-kṛṣṇākarṣiṇī. Kṛṣṇa the Autocrat is forcibly drawn towards him. Such is the power of the śaraṇāgati, that surrendering, or devotion, serving attitude. Intense serving attitude can draw the highest Subjective Existence to him, nearby. Śrī-kṛṣṇākarṣiṇī ca sā. These are the effects, these are the functions, or forces of devotion, we’re told by Rūpa Goswāmī, direct disciple of Śrī Caitanyadeva.

 

   The prema, bhakti in its highest form is prema, love divine, and that has got so much power, and none else. Such power we can never expect to find anywhere. Love, not force, not power, but this sort of power which is negative in character. This is devotion. Form. All the elements that are with me, they have their fullest satisfaction in His company. Whatever demand or hankering of variegated nature there may be in me, everything can have its satisfaction by His connection. Vaiṣṇava prati aṅga lāgi kānde prati aṅga mora.

 

[rūpa lāgi āṅkhi jhure guṇe mana bhora, prati aṅga lāgi kānde prati aṅga mora

hiyāra paraśa lagi hiyā mora kānde, parāṇa piriti lagi thira nāhi bāndhe]

 

   [“Seeing the festival of His divine beauty My eyes shed tears, My intoxicated mind is fully absorbed in tasting His virtues, every part of Me deeply craves for every part of Him and My heart incessantly yearns for the thrill of His touch. O sakhī, by such intense irresistible love attraction My heart cannot have patience to have Him.”] [From Jñāna Dāsa, Vaiṣṇava-padāvali, Anthology of Vaiṣṇava Songs]

 

   In mādhurya-rasa, it is told by Rādhārāṇī. “Every particle of My body is crying for the embrace of His corresponding particle. All My limbs are crying to get embraced by that body. Not only Myself, but all the particles, all the atoms by which I’m formed, the whole are crying to get, and welcome, an embrace of the other.”

 

   That is the God. And every atom has got claim to get the embrace of Him, that positive, negative connection. That is already there. And it is we that separated ourselves from Him. Or we may say, it is our birthright, constitutional demand. But free choice, we’re under such helpless condition.

Svarūpe sabāra haya, golokete sthiti. In my soul’s deepest existence I’m there. That position, in my deepest conception, I’m placed there, I’m adjusted there. And the maladjustment, I’m far off, that is only hallucinating. My separation with God, that is a hallucinating condition. But if I’m awake properly, this hallucination disease is cured, and I find myself in my own original position, then I’ll see that I’m there. Svarūpe sabāra haya, golokete sthiti. I’m there, my soul is there, in a particular position, embraced with the Supreme Soul, the Lord of Love. But our deviation, that is in the process of hallucination, māyā, misconception. Misunderstanding has taken us so far.

   Such hopeful assurance we’re given by the experts of the spiritual world. “That you are there, but your misconception, māyā has taken you so far from you. So far from your own property, your own possession, your own self. You’re a foreigner in your own land. That is your present position. But everything there. The wholesale fulfilment of your inner heart is there, and is possible to regain. All particulars of hankering, so sweet, is possible, and free. Not by any partial aspect as we sometimes do here. But the wholesale, with Him I’m connected in such a way. Very near, very closer, very intimate, my position with Him.”

 

   “What man has made of man.” Wordsworth’s poetry is one. As he’s in a philosopher’s side. “Everything is all right. But what man has made of man. Man has created in his own world and he’s losing the nature’s gift.”

 

   But not only man, the whole creation we find, all created from Him, and we’re to be readjusted. Our problem is to be readjusted with our former position, or our natural position. That is God. We want to be reinstated, readjusted, what we’ve lost by dint of our free choice which is vulnerable free will.

 

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

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

 

   The fulfilment of the fullest order, fullest nature, is possible. I may not know what sort of fulfilment I really want for me. I’m not aware of that. So many subtle hankerings are there in the background. They’ll also all come out and we shall have a full engagement with the holiest thing. That is possible, perfect and complete engagement in service. Service is a holy thing. Exploitation is a nasty thing. And wholesale dedication, that is service, that is the purest thing ever found in this world. And in that plane we can have our fullest fulfilment invested to my innermost desire. It is possible.

 

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

 

   Only in their dream, deceived, by our present knowledge and estimation of the environment. We’re to get out of that trap, that proposal of exploitation. This māyā, the misconception is throwing a snare to catch us in her trap. “I shall make you happy. You remain here as my master. You exploit me. I’m ready to be exploited by you.” This is all misunderstanding. We’re a particle. We cannot be a king of the whole. But only misconception makes this possible, if we’re being be-fooled by such proposal of māyā. “Oh you, stay with me. I shall make you king, lord of my heart. Everything I shall offer for you.” This is all misunderstanding for this particle of soul, consciousness.

   But the other proposal, you’re really a part, just a point of light. You’re nothing, very, very meagre. You come to understand you’re that position. And, call for adjustment with the whole, that is reality. And this is misunderstanding, misconception, error. The proposal of Māyā that ‘I shall make you king,’ that is only a trap, a snare. And the truth is that you’re smallest of the small. Still, if you approach in this way that you’re very small, you’re unfit to become a slave with that highest power, that call is reality. And that will take you to the kingdom of heaven. That is truth. So we must not allow ourselves to be enticed by the proposal of an exploiter, ‘I shall make you king of this world. So many things I shall supply for your enjoyment.’ That is all hoax. Ultimately we’re fettered thereby and we’re forced to become a slave to the whims of this kāma, krodha, lobha, these meanest things. And by accepting the proposal of slavery towards that high domain of the Supreme Lord, there we live properly. Really, we enjoy free air for breathing.

...

   ...then what benefit we can have from such unknown and unknowable substance, cause?

   Then the grace, the God and His blessings, holy things, all these high ideals will go, they’ll vanish? The idea of goodness will vanish? Ideal of devotion, dedication, God’s grace, all will vanish? Everything will lead to impersonal? That is a spiritual death, to think that God is impersonal, He cannot extend His grace to us fallen jīva souls. He cannot do this, that. He’s ultimately impersonal. He’s a zero.

...

 

   ...impersonal cannot create anything, the world created, all things created comes from Him, springs from Him. How, if He’s inert and without any spiritual exertion, extension? That is the conclusion of the hopeless, the disappointed. Only the disappointed that are working in the wrong way, they’re ultimately disappointed, it is their judgement. ‘He’s impersonal. There’s nothing good in this world. The world has got no good thing to give, no representative character.’ Impersonal means to do away with everything.

 

   Rāmānuja said, sakala kalyana guna karni [?]

   Śaṅkara said, “Impersonal.”

   Rāmānuja said, “All the good qualities, He’s the source of all the possible good qualities we can ever think about. Sakala kalyana guna karni [?] Not impersonal, not nirguṇa, not devoid of all attributes. He’s rather the source of all the good qualities. That is the positive substance. That is He, God means He. The embodiment of all good qualities, that is God. And not this summation of all negation, all sorts of negative things collected together and has produced God, the prime cause, impersonal.

   Puruṣottama He’s named. The conception of impersonalism also accommodated in Him in His one part.

 

[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]

 

   You say that you’ve read Bhagavad-gītā? But you still read aksaraṁ paramaṁ brahma [8.3] Dvau bhūta-sargau [16.6] Two kinds of created things, aksara, kṣara. What is aksara? Which is constant. And kṣara that is making rounds, moving. And aksara stagnant.

 

   “Two kinds of objects created by Me. I’m above both of them. Kṣaraś cākṣara eva ca, kṣaraḥ sarvāṇi bhūtāni [15.16] All you see they’re all moving. And kūṭastho 'kṣara ucyate, the constant, the stagnant part, the prime cause of the kṣara, that is aksara. Aksaraṁ paramaṁ brahma. Sometimes that is called by particular sections as Parabrahma. But kṣaram atīto ’ham, akṣarād api cottamaḥ. What is My position? I transcend both kṣara, the moving world, and the unmoved world. I transcend both of them. My position is there. And so I’m told as Puruṣottama. Kṣaram atīto ’ham, akṣarād api cottamaḥ / ato ’smi loke vede ca, prathitaḥ puruṣottamaḥ. Both in the scriptures and in the society of saints I’m told as Puruṣottama.”

 

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’m the support of that Brahman, what is called Brahman, all comprehensive aspect of the world. I’m even above that, I’m support of that thing.”

 

   It is mentioned in Bhagavad-gītā clearly.

 

brahma-bhūtaḥ prasannātmā, na śocati na kāṅkṣati

[samaḥ sarveṣu bhūteṣu, mad-bhaktiṁ labhate parām]

 

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

 

   “Once who has attained the position of Brahman, that purely spiritual consciousness of soul, of personality, not with reference to any mundane material world, but purely soul consciousness, Brahman. Na śocati na kāṅkṣati. He does not aspire after anything in this world. Neither he mourns if he loses anything of this world. Na śocati na kāṅkṣati. Samaḥ sarveṣu bhūteṣu. The loss and gain of this world, both aspects are equal to him. Samaḥ sarveṣu bhūteṣu, mad-bhaktiṁ labhate parām. Then he’s eligible to get My devotion. From that soul consciousness, to Supersoul consciousness, leaving down this material line of abstract and hallucinating exploitation. From the jīva soul plane, to Supersoul plane, to My plane, he’s starting, his movement begins. Mad-bhaktiṁ labhate parām. My parām bhaktiṁ labhate, My real, pure devotion, then he becomes eligible to attain.”

 

   It’s in Bhagavad-gītā. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.

   That God, that the Ultimate Reality must be personal, and we’ll be able to approach Him through service. And to live in that holy environment. Our inner aspiration is such. And that is really true.

   And that ultimate end is impersonal. We all jump into somewhere where we’ve got no trace, that is undesirable thing. Everything, that ultimate death, we accept ultimate death of the soul, that cannot be desirable.

   But how to get fulfilment of all our mere hankerings, that is the problem, and that is possible in the land, in the plane of dedication. Not in the plane of exploitation. If we’re ready to dedicate ourselves for the satisfaction of the whole, the centre, then we can have such a laudable and aspiring, desired life we can have. Only through dedication, to the centre, to the central aim, not to any part, but the whole, representing the whole, the centre. Now, whether the centre can represent the whole, that is a troublesome question, whether the centre can serve? The Upaniṣad says that what is faith? This is faith. The conception of faith is this. What is that?

 

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

 

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

 

 

83.01.11.C_83.01.12.A

 

Śrīla Śrīdhara Mahārāja: But there is one substantial thing. If we know Him, everything is known. If we get Him, everything is got. If such conviction we can have, then we can have faith.

 

'śraddhā' - sabde - viśvāsa kahe sudṛḍha niścaya / kṛṣṇe bhakti kaile sarva-karma kṛta haya

 

   [“By rendering transcendental loving service to Kṛṣṇa, one automatically performs all subsidiary activities. This confident, firm faith, favourable to the discharge of devotional service, is called śraddhā.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 22.62]

 

   What is the definition of śraddhā? Śraddhā is a particular faith that if I do my duty to one, the duty to the whole is done automatically. If I get one, if I know one, the whole is known. By knowing the centre of the whole, you know the whole. How is it possible? An analogy also has been given in Bhāgavatam.

 

yathā taror mula niṣecanena, tṛpyanti tat-skandha bhujopaśākhāḥ

prānopahārāc ca yathendriyānāṁ, tathaiva sarvārhaṇam acyutejyā

 

   [“Just as if you pour water onto the root of a tree, the whole tree is fed, and just as when you supply food to the stomach, the whole body is fed, so if you can gain knowledge of the prime cause, Brahman, then you can know anything and everything.”] [Śrīmad-Bhāgavatam, 4.31.14]

 

   Just as if you pour water into the root of the tree, the whole tree is fed. If you put food into the stomach, the whole body is fed. So if we do our service to Him, the whole is served. If we have such faith in us, then we get what is śraddhā. So faith is the predominant fundamental foundation over which we can have satisfaction of our devotional aspiration.

Kṛṣṇe bhakti kaile sarva-karma kṛta haya. This is faith. Faith means this, not knowledge drawn from the experience. But it is another thing, it has come down, from up. By knowing the centre we can know everything. By getting the centre we can get everything. It is possible. And such sort of analogy is given. Put food into the stomach, the whole body is fed. In this way. He’s the centre. Just as if you can control the sun, the whole world will be controlled ___________ [?]

   Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Kṛṣṇa. This is a peculiar thing, and this is śraddhā. If we can know one thing, the whole is known. We can know, we can have one thing, I can get everything. This is a very hard nut to crack, like the faith. In other words, we can think,

 

aṇor aṇīyān mahato mahīyān, [ātmasya jantor nihito guhāyām

tam akratuḥ paśyati vīta-śoko, dhātuḥ prasādān mahimānam ātmanaḥ]

 

    [“Smaller than the atom, greater than the greatest, the Supreme Self secretly resides even within the core of the atomic individual soul [the jīva]. When the devotee beholds Him he is freed from lamentation, and by the grace of the Lord [Dhātṛ] he realises the superiority of the Supreme Soul.”]

   [Kaṭha Upaniṣad, 1.2.20]

 

   If we want to divide things into smaller parts, smallest, then again divide smallest, again divide smallest, no end. And if we go to the line of biggest, then also so big. Again, more bigger, more bigger, more bigger, no end. Then, where to trace Him? In our intellectual inquiry, if we go in greater to inquire the biggest, the most comprehensive, no end. And the most subtlest of the subtle, no end. Then, where is God to be located? The prime cause, the real cause to be detected, where?

   So somewhere in the middle, ha, ha, madhyama adhikāra, pramāṇa. He’s in the centre. God as the father, in Christianity. But Vaiṣṇava, they say son-hood of Godhead, Kiśora Mūrti. Son-hood, in the centre. The father, mother, all servants, all extending this side, that side, all servitors. But the centre represents the very gist. The most valuable substance is in the centre, not in any end, outside, not in any end, inside. But He’s got central existence. And therefore He controls both sides. Aṇor aṇīyān mahato mahīyān.

   Hare Kṛṣṇa. _____________ [?]

 

   So Kṛṣṇa says, “What is tried to be conceived as infinite, that forms one part Mine.”

 

athavā bahunaitena, kiṁ jñātena tavārjjuna / viṣṭabhyāham idaṁ kṛtsnam, ekāṁśena sthito jagat

 

   [“But Arjuna, what is the need of your understanding this elaborate knowledge of My almighty grandeur? By My fractional expansion as the Supreme Soul of material nature, Mahā-Viṣṇu (Kāraṇārṇavaśāyī Viṣṇu), I remain supporting this entire universe of moving and stationary beings.”] [Bhagavad-gītā, 10.42]

 

   “The conception of your infinite, that forms one part of Mine. Try to think like that.”

 

   A line has got no end, but a line can contain innumerable forms. And a plane can contain innumerable lines. And a solid can contain innumerable planes. So infinite is of what type? A line is also infinite, a plane also infinite, solid also may be infinite. And in negative side a point is infinite, smallest of the small. So all these form of thoughts. And ultimately one thing, like a hypnotiser, what he wants us to see, we cannot but see that. As a hypnotiser controls the subject of a person, and he’ll see whatever.

   “Are you seeing this?”

   “Yes, I’m seeing that.”

   But real object not outside, but he has controlled the subject, the seer. Seer is controlled in such a way that whatever he orders he says, “I’m seeing that.” The real position is there.

 

   I was told that one French scientist recently he’s trying to prove that the colour, figure, is not outside but it is within the eye. Ha, ha. The colour is within the eye, not outside.

 

   Did you study philosophy? The sun, the eye, and the colour, from the common origin. Pañca tan-mātra. In satya-guṇa the sun, in raja-guṇa the eye, and tama-guṇa the experience of the eye, coming from same source. Bifurcated in these three ways, one is showing, another is seeing, another is seen, all common branch. So also sound, the ether, the sound, the ear.

   So coming from the subjective world, and if our subject is controlled, the whole world of our experience is controlled. We’re nowhere. What He wants us to see, we’re compelled to see that. He has such a peculiar, strange power, will.

  “Let there be water.” There was water. “Let there be light.” There was light.

   The will power, so everything controlled. The jīva consciousness is controlled wholly by the super consciousness.

 

   All the officers, how they will deal with the subjects? They’re controlled by the higher officer.

   In this way. We’re such.

   So with folded palms. “We’re Your slave. As You like to play with me I’m ready to do that.”

   Without challenging mood, this is the real position by which we can thrive. We can have His real nature, we can experience, somewhat. We’re helpless. Ha, ha. But still, it is not unsubstantial. But substance is not the fossil. Substance is the pure consciousness. And more than that, real substance is ecstasy, is joy, happiness, that is, and He’s that joy Himself, ocean of joy, ocean of ecstasy. That is the concrete thing. All else are their dependent. In the original, in the conception of the experience, the feeling of the ecstasy, that is also a part of ecstasy. Truth, that happiness is the most integral conception of truth. Everyone is hankering for happiness. Where there’s any conception, any feeling, the only aspiration is for happiness. So happiness is the centre, pure. When that is misguided in the name of happiness we’re meeting displeasure, sorrow, pain.

   The central cause comes from happiness, Kṛṣṇa. Kṛṣṇa attracting, attraction. Absolute attraction can come from where? Only from happiness, from ecstasy, the call of ecstasy. “Come to Me.”

   That is universal, and nothing can be universal. Everyone thinks, “I want happiness. I want to be happy.” Happiness is a general call. So the general centre is there, that of happiness.

   And He’s calling all of us. “Come to Me. Come to Me.”

   But misguided we are, puzzling, running hither, thither, any which way.

   A call from Kṛṣṇa, Mahāprabhu says, “The Lord of love. The Lord of beauty. Reality the Beautiful. Relevant call from Him, and ___________ [?] near most heart.”

   None can deny, that I do not want happiness, want to be happy. Universal call to every heart, every soul, there, wants to be happy. “I want happiness.” So pure happiness of the highest order personified. Everything you have got. To have a personal conception of the world, that is not disappointment. That is the highest ideal. Impersonal things, they’re under our feet. But personal conception of things, that we can adore, that we can aspire after to be encouraging.

   And that to the highest degree is there, the Lord of beauty and love, calling every heart. “Come to Me.”

   And we’re also trying to go but misguided by this or that, the blind lane. We’re wandering in the blind lane in quest of that universal happiness, the Lord of love, the enjoyer.

 

   Nitāi Gaura Hari bol. Nitāi Gaura Hari bol.

...

 

   Vasudeva Ghosh says.

 

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

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

madhura vṛndā vipina mādhurī praveśa cāturī sāra

baraja yuvatī bhāvera bhakati śakati hoita kāra]

 

   “After coming in the conception of Śrī Gaurāṅga, what He gave to us,” - Vasudeva Ghosh is fervently giving vent to this feeling - “If Gaurāṅga did not come and He did not deliver this news of our self prospect, how could we live? It would have been impossible for us to live. So high prospect we’ve got. And He came and gave this news. ‘Oh, you’re more than king. You have got such honoured position in the relation of Kṛṣṇa.’ And that news of that prospect is given to me by Śrī Gaurāṅga. If He had not come then how could we live? We would have died of suffocation, met death. Am I dead? Without hearing that great prospect of Him, everyone has been announced about their highest prospect. And the Lord has come with that hope to us. It is impossible to have, to sustain ones life without His association.” He says in this way. “How could we live?” Vasudeva says, “Kemone dharitām de. The very sustenance of our life is there, given by Gaurāṅga, the life worth living. The love we have got or lost, we can do such intimate service to the Lord and we have high position of adoration. We’re so great, so big, so high, so noble, that we can remain around that highest Lord. So insignificant we are, neglected we are in this world. Just like a football kicking from this side, going that side, relative like that. And another side in this way we’re going round. And our fortune is so high, prospect.”

 

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

   Nitāi Gaura Hari bol. Nitāi Gaura Hari bol.

...

 

   __________________________ [?]  Nitāi Gaura Hari. ________________ [?] Nitāi. Nitāi. Nitāi.

   Dayal Nitāi. Dayal Nitāi. Dayal Nitāi. Dayal Nitāi.

 

...

   Tomorrow?

 

Devotee: I’m going to go to Calcutta tomorrow, and remain for a couple of days. On the eighteenth I’ll go to America.

 

Śrīla Śrīdhara Mahārāja: Tomorrow, for Calcutta? Eighteenth January?

 

Devotee: Yea. I will try to come back in two months.

 

Śrīla Śrīdhara Mahārāja: The Mahāprabhu’s birth ceremony? March?

 

Devotee: Gaura Pūrṇimā. Yes. I will try.

   What did Mahāprabhu say to the Muslims to turn them into Pāṭhāna Vaiṣṇavas? How did He make the Muslims Vaiṣṇavas?

 

Śrīla Śrīdhara Mahārāja: When He was coming, returning from Vṛndāvana, He met some Pāṭhāna Vaiṣṇavas on His way. Coming away from Vṛndāvana He was overwhelmed with prema of separation from Vṛndāvana. So many symptoms in His body came out, the sattvika symptoms. Sometimes fainting, sometimes dancing, sometimes chanting, sometimes rolling on the earth, so many things.

   Then one of the Mohammedan group was going towards Delhi, perhaps, and they met Śrī Gaurāṅgadeva. And seeing His feats in so many ways, the leader of that Muslim party was very much impressed. First they thought that, ‘this man has much wealth, has much golden coins or so.’

   Two or three attendants He had, one Kṛṣṇadāsa Rājaputa, another Sanoḍiyā Brāhmaṇa, and Balabhadra Bhaṭṭa, His attendant.

   That leader of the Muslim party he thought that, ‘He has been administered some sort of drug, and His condition is such. And these persons have looted His golden coins. They put like that. Then it cannot but be the effect of a particular drug that He’s showing so much things.’

   Then after Mahāprabhu came to senses, in other words, then that Mohammedan gentleman approached Him. “I saw You just before in an abnormal condition. What You were doing, a normal thinking conscious man cannot move in such a way. They must have administered some drug to You. And perhaps You had some wealth, they have taken it away. Is it?”

   Mahāprabhu told, “No, no. I have got some disease. A particular permanent disease I’ve got so sometimes I’m a prey to that disease. And these persons they’re all My friends. They try their best to nurse Me. They’re all friends, they’re not foe.”

   Then that leader of the Islam party thought, ‘If this is not the result of drug application, then how it is possible? Such feats I saw with my own eyes. Then this is the effect of what thing?’ Then with more modest inquiry he approached Mahāprabhu. “That what I saw, that is impossible. You say ‘No drug.’ But no disease can produce such effects? So please tell me what is the real reality behind this.”

   Then Mahāprabhu told that, “We hear from the scriptures that the love divine, that is the highest thing, and sometimes through that, Kṛṣṇa comes down. And by His inspiration so many things happening.”

   Then he had more inquisitiveness. “What is that thing? In our Islam, the Koran, all this is not mentioned. Ultimately it’s something like impersonal God, mere impersonalism. But You say it is such, Kṛṣṇa, all these things.”

   Then Mahāprabhu had some talk, then summary is given. “That your Koran also contains such ____ [?]

Rue [?] means pure jīva, and esk [?] is the plane. Rue, the jīva soul may have esk, and that is the highest prospect of him. It is mentioned in your Koran. But your Ācāryas they do not understand that and they explain in some other way. But really it is there.”

   Then he remembered, he had some knowledge of Koran. “Yes, the esk, or rue, all these mentioned and such meaning is possible.” Then he thought that, “He’s not a man of ordinary type, Śrī Caitanyadeva. Anyhow He’s of the highest standard of spiritual life.” So he submitted. “What I saw, this is not an exhibition, it is natural feeling of love for the Supreme Lord. I want Your Grace. Please accept me as Your disciple, and make me blessed. I want Your blessings.”

   So Mahāprabhu asked him, “Yes. Chant Kṛṣṇa Nāma. Hare Kṛṣṇa. That is the only way to.”

   And those with that mullah, leader, with three of his followers became. One was Vijulī Khān. They accepted Mahāprabhu’s Grace, and so they’re taking Kṛṣṇa Nāma, Hare Kṛṣṇa mahā mantra. Their fame, they’re known as Pāṭhāna Vaiṣṇavas. They came from the Pāṭhāna society, the section of the Muslims. So they were, rather this mission, as Pāṭhāna Vaiṣṇavas. Vaiṣṇavas coming from the Pāṭhāna section. In this way they got some acquaintance amongst the Vaiṣṇavas and society, the Pāṭhāna Vaiṣṇavas. One Vijulī Khān, he was a little advanced, in such realisation. That is the Pāṭhāna Vaiṣṇavas.

   And that was done near Soro. From Vṛndāvana, coming this side, the nearest Ganges is in Soro, Śrī Soro-kṣetra, ________ [?] Soro. In that place these things took place. From Agra to Katmandu, the narrow gauge rail line went on, and there one station is Soro. There it happened. Soro-kṣetra, ________ [?]

 

   Nitāi Gaura Hari bol. Nitāi Gaura Hari bol.

...

 

Devotee: _____________ [?]

 

Śrīla Śrīdhara Mahārāja: You’re a little satisfied? Eh?

 

Devotee: Of course I’m satisfied. Yes.

 

Śrīla Śrīdhara Mahārāja: Inner satisfaction, we’re assured our inner demand. Eh? That we can have our inner fulfilment to the fullest extent. We can realise if we come near about Kṛṣṇa consciousness, Kṛṣṇa conception of Godhead. Kṛṣ ṇa, He attracts, and He gives satisfaction. And His nature is beautiful. Satyam, śivam, sundaram. Real beauty, ecstasy, love, all similar things, same, embodied. And that attracts everyone. The power also attracts but that is superficial. Real attraction is of love, anurāga, ānandam. We want to be happy. Sometimes we reject power while searching for ecstasy.

   ____________ [?] He was a son of a king, but he left his kingdom. There and then he left that position of power and enjoyment and for heart’s satisfaction, for sukham, for ecstasy. He began to search and travel the whole area.

   So Kṛṣṇa represents the beauty side, love divine. That is ecstasy, the mercy, all these higher things, above justice. Causeless, not under the jurisdiction of justice. A plenary and automatic, spontaneous flow.

 

Devotees: ____________________________ Ha, ha. Full belly, belly full [?]

 

Śrīla Śrīdhara Mahārāja: Then I dissolve the class here.

 

Vidagdha Mādhava: Jaya Oṁ Viṣṇu-Pāda Paramahaṁsa Parivrājakācārya...

 

...

 

Śrīla Śrīdhara Mahārāja: ...clear, the God is Person, He’s enjoyer, and everything to be enjoyed by Him. For Himself. Everything for Himself. He’s for Himself. This is Vaiṣṇavism. He’s for Himself and everything for Himself. That means He’s enjoyer of everything, and we’re to supply His enjoyment, our position, prakṛti. Prakṛti means the energy which moves, works. The working energy is prakṛti, and to what purpose? To fulfil His satisfaction. He’s Puruṣa. Puruṣaḥ sukha-duḥkhānāṁ, bhoktṛtve hetur ucyate. So the symptom of Puruṣa is that He’s the enjoyer of everything. And the nature of prakṛti is this, that he supplies the enjoyment, he’s used for the enjoyment. Prakṛti Puruṣa.

 

kārya-kāraṇa-kartṛtve, hetuḥ prakṛtir ucyate
puruṣaḥ sukha-duḥkhānāṁ, bhoktṛtve hetur ucyate

 

   [“Material nature has been delineated as responsible for the cause of the domineering force of the senses, and the effect as the material body; and the (conditioned) soul himself is known to be responsible for his accrued happiness and unhappiness.”] [Bhagavad-gītā, 13.21]

 

   Among other gradations in the west, ________________ [?] India has got spiritual brain, and America has got energy. Both combined they may _________ [?] Puruṣa is with eye, but lame, Puruṣa, lame but endowed with eye. Prakṛti, their limbs are perfect but they’re blind. So the eye, Puruṣa, he’s on the head of the prakṛti who has got full limb but blind. The Puruṣa, the eyed man, he has climbed on the shoulder of the person whose limbs are all right, but he can’t see the way. So he’s guiding, “Go this side, this side.” And this man is carrying on the shoulder. Prakṛti Puruṣa combined, the world going on. Prakṛti is blind. Kārya- kāraṇa-kartṛtve, hetuḥ prakṛtir ucyate. Blind energy, that is moving. And Puruṣa, eyed but lame. Two things both combined. The seer of the way is Puruṣa, guider. And the prakṛti is guided, moving.

 

   In America, where is home?

 

Devotee: San Francisco. It’s near where Goswāmī Mahārāja lives. Close, about forty miles.

 

Śrīla Śrīdhara Mahārāja: You connect with him? Sudhīra Mahārāja, that Search for Kṛṣṇa, is any copy here? No? Maybe with Govinda Mahārāja perhaps.

 

Devotee: ____________________________ [?]

 

Śrīla Śrīdhara Mahārāja: The Search for Kṛṣṇa. Reality the Beautiful. First part, published from there.

______________________________________________________ [?]

 

Devotee: Guru Mahārāja telling one Ambrosia...

 

Śrīla Śrīdhara Mahārāja: One copy of Ambrosia available amongst you? No?

 

Devotee: There’s copies in the cabinet here Mahārāja.

 

Devotee: Ambrosia?

 

Vidagdha Mādhava: Yes, there’s copies here.

 

Śrīla Śrīdhara Mahārāja: Three?

 

Vidagdha Mādhava: Some.

 

Śrīla Śrīdhara Mahārāja: Some copies? So one copy may be given to her.

 

Devotee: There are two copies.

 

Śrīla Śrīdhara Mahārāja: Two copies _________________________ [?]

 

Devotee: There’s one more left in the cabinet.

 

Śrīla Śrīdhara Mahārāja: Here, you may take this.

 

Devotee: Ha, thank you.

 

Śrīla Śrīdhara Mahārāja: A collection from many, many sayings of very higher level. You’ll find satisfaction reading how the devotion _____________ [?] the Supreme Personality _________________ [?]

Authentic quotations from various scriptures of high order.

 

Devotee: Another book published.

 

Śrīla Śrīdhara Mahārāja: ____________________ [?] You manage to send some copies of this book here.

 

Vidagdha Mādhava: How many?

 

Śrīla Śrīdhara Mahārāja: __________________ [?] We shall try to publish another edition from here.

 

...

 

Robin Sherwood: Robin.

 

Śrīla Śrīdhara Mahārāja: Robin Crusoe?

 

Devotees: (Group laughter)

 

Śrīla Śrīdhara Mahārāja: Have you gone through that book, in your childhood?

 

Devotee: Yes. Robinson Crusoe.

 

Śrīla Śrīdhara Mahārāja: Robin Crusoe, a novel. He was lost in the ocean, Robin Crusoe.

And the meaning underlying?

 

Devotee: It’s a type of bird, in America.

 

Śrīla Śrīdhara Mahārāja: A bird in the seashore? Where to be found? In the hill, or seashore?

 

Devotees: Forest.

 

Śrīla Śrīdhara Mahārāja: Forest. Robin. A bird means, in Sanskrit, sound. In Sanskrit the rāva means sound. “My rāva.” Kṛṣṇa-kṛṣṇa-rāva-bhāva-hāsya-lāsya-bhāsvaraṁ.

 

[prema-buddha-ruddha-buddhi-matta-nṛtya-kīrtanaṁ

plāvitāśru-kāñcanāṅga-vāsa-cāturaṅganam

kṛṣṇa-kṛṣṇa-rāva-bhāva-hāsya-lāsya-bhāsvaraṁ

prema-dhāma-devam eva naumi gaura-sundaram]

 

   [“Hopelessly overwhelmed by the wave of Love Divine, Lord Gaurasundara madly danced and chanted the Holy Names of Kṛṣṇa. A stream of tears fell from His eyes, with tear-drops falling onto His golden chest and His saffron garments that are the colour of sunlight. The earth itself was drenched in His tears, when He wandered here and there deeply absorbed in remembrance of the Divine Love that Śrī Rādhā feels for Śrī Kṛṣṇa. In the mood of mahā-bhāva, He would break out in loud laughter and without restraint would cry out at the top of His voice, “Kṛṣṇa, Kṛṣṇa!” In this way, by the many different postures of His pastimes, the brilliance of His beauty and rapture was displayed to the highest degree for the fortunate devotees who were present there. I fall at the feet of Śrī Chaitanya Mahāprabhu, the Golden Volcano of Divine Love.”]

   [Śrī Śrī Premadhāma-deva-stotram, 40]

 

   In Premadhāma-stotra. When Mahāprabhu was wandering in Vṛndāvana, loudly He’s chanting Kṛṣṇa Kṛṣṇa. And that sound, and that is of course backed by the bhāva, the inner emotion. Sometimes laughing, sometimes dancing, sometimes rolling on the ground, and tears flowing from the eyes so profusely that the ground below His foot is being wetted. In this way He’s wandering in Vṛndāvana, thinking about Rādhā- Govinda. He went to Rādhā-Kuṇḍa, and there, suddenly He had some, He came out from His emotional mood, and asked, “Where is Rādhā-Kuṇḍa here?” ________ [?] “Where is Rādhā-Kuṇḍa?” He came out of His trance. And there was some paddy field, and He took some water from some paddy field, and bathed in that kuṇḍa. Afterwards there was a pond dug out, and now it is known as Rādhā-Kuṇḍa. That was forgotten by all, and the tank was also covered by earth, and that was transformed into a cultivating land.

   But Mahāprabhu in His transcendental trance went nearby and asked the people, “Where is Rādhā- Kuṇḍa?”

   “We do not know.”

   Then with His emotion He took some water from paddy field. And began to chant the stotram from the śāstra of Rādhā-Kuṇḍa. So this is the great nobility of this place, the highest place in Vṛndāvana. Where Kṛṣṇa with His most confidential group performed His līlā there, in the water, as well as on the bank. That is Rādhā-Kuṇḍa. Hare Kṛṣṇa. The land of spiritual love, transcendental love, love divine. Where sacrifice to the highest extent. Love means sacrifice, must be backed by sacrifice. The degree of sacrifice creates nobility. What is noble, there is sacrifice. And sacrifice to the highest degree for the satisfaction of Kṛṣṇa is found only there in Rādhā-Kuṇḍa līlā. The whole Vṛndāvana area, the holy land of spiritual sacrifice...

 

 

83.01.12.B

 

Śrīla Śrīdhara Mahārāja: Līlā, pastimes of Śrī Kṛṣṇa with His own group, selected few. That was performed there, to the highest degree. Rādhā-Kuṇḍa. The Name Rādhā means ārādhanā, that is sacrificing, worshipping. Worshipping also ārādhanā. Sacrifice is great, sacrifice is noble. Only sacrificed souls can live in that area of divine love. Not a tinge of this black enjoying, exploiting tendency, exploitation is black. The characteristic is not to be blamed but the motive of enjoyment that is bad, we are to take it, we are to understand that. The motive may be black, motive may be white, but the movement similar. Unbridled exploitation, that is the most heinous thing for us, that is the root of all disease. At the same time, sacrifice of infinite character, that holds the highest position, it knows no bounds of sacrifice. Surrender, the plane of surrender, the structure is there but the plain foundation is surrender, wholesale surrender, and the structure is going above, there is spiritual world, divine.

...

 

Śrīla Śrīdhara Mahārāja: ...there in America?

 

Student [Robin Sherwood ?]: Hmm, I’m a student.

 

Śrīla Śrīdhara Mahārāja: A student? Studying in general line or any technical line?

 

Student: Philosophy and religion.

 

Śrīla Śrīdhara Mahārāja: Philosophy, that is your subject? In what university you are a student of, the university, by name?

 

Student: San Francisco State University.

 

Śrīla Śrīdhara Mahārāja: And where was this Dayādhara Gaurāṅga a professor? Do you know Dayādhara Gaurāṅga?

 

Devotee: No Mahārāja, I’m not familiar.

 

Śrīla Śrīdhara Mahārāja: He’s a Doctor there in some college and also research scholar he was. His previous name I forget. [Dr. Daniel Murphey Ph.D.] [Neuro]physiology perhaps was his department, researching.

 

   So religion and philosophy, then you have not studied Hegel? Perfectionism, Hegel’s philosophy is known as perfectionism, or panentheism, not pantheism but panentheism. The doctrine of Hegel’s philosophy, German philosopher. Perfectionism. He says, “Absolute, absolute both conditioned, unconditioned combined. Thesis, antithesis, synthesis.” That is his line. The progressive, every progressing, thesis, antithesis, and synthesis, in this method the whole thing is progressing. Panentheism is the name of his doctrine, and Perfectionism. The Absolute is by Itself and for Itself. Then die to live. These are his very chosen expressions. Die to live. If you want to live a proper life you will have to die as you are. Your ego must be dissolved and then the inner, finer self will come out. A good philosopher amongst the Westerners which helps Vaiṣṇavism, comes in the line of Vaiṣṇavism. Die to live. And He is the enjoyer.

 

ahaṁ hi sarva-yajñānāṁ, [bhoktā ca prabhur eva ca

na tu mām abhijānanti, tattvenātaś cyavanti te]

 

   [“-Because I alone am the enjoyer and rewarder of all sacrifices. But since they cannot know Me in this way, they again undergo birth, disease, infirmity, and death.”] [Bhagavad-gītā, 9.24]

 

   This is the most vital point to establish God as person, He is the enjoyer. If anything is enjoyed the enjoyer will hold the supreme position, it cannot but be. Everything meant for His enjoyment then He is the Supreme, the Absolute is supreme and then everything meant for His satisfaction. A necessary truth and not questionable.

   And also his one obiter dictum, that no object can exist without subject, there must be a thinker. I may say fossil, what is fossil? Black, hard, stony, but that is a state of a subject, thinking stage. Black, where is that black? A stage of consciousness. So any existence supposes subject, or consciousness. That is a strong point of argument. No object can exist without subject, and no subject can exist without object. Thinker and thought, if there is thinker he must be thinking something, the object is there. And if there is any object then what attribute it has got that must be reflected in the subject, otherwise no existence is possible, to stand. Do you follow?

 

Student: Yes.

 

Śrīla Śrīdhara Mahārāja: These are all Hegel’s original conceptions, contributions. Very important philosopher, and very near to Eastern thinkers. Hegel’s philosophy is very close to Rāmānuja’s philosophy. And Kant’s philosophy, Kant you know? Hegel, Kant, all these names you do not know? Whose name do you know?

 

Student: I studied most of the Eastern philosophers and avoided the Western.

 

Śrīla Śrīdhara Mahārāja: Do you know Descartes who is told as the father of modern philosophy, Descartes. Locke, Hume, then Berkeley, the extreme subjective thinkers. Locke, Hume, Mill, Berkeley, Johnson, Kant, Hegel - all these Western philosophers.

 

Student: I prefer Eastern. I study Zen, and Taoism. I study Eastern philosophy the most. But I have to study the Western.

 

Śrīla Śrīdhara Mahārāja: What? Śaṅkara? Yoga? What philosophies you study? Eastern philosophy is Sāṅkhya? Yoga? Nyāya? Vaiśeṣika?

 

Student: I studied Zen, Buddhism, and Taoism, from China.

 

Śrīla Śrīdhara Mahārāja: From China Christism (?), one previous prophet was in China before Buddhism, Christism (?) was present there in China. Taoism. Plato, have you studied Plato, Socrates, Plato?

 

Student: O yes, yes.

 

Śrīla Śrīdhara Mahārāja: Aristotle?

 

Student: I studied them a little.

 

Śrīla Śrīdhara Mahārāja: Parallelism, parallelism by whom? Aristotle or Plato? This is also accepted to certain extent.

 

[na tatra sūryo bhāti candra-tārakaṁ, nema vidyuto bhānti kūto 'yam agniḥ]

tam eva bhāntam anubhāti sarvaṁ, tasya bhāsā sarvaṁ idaṁ vibhāti

 

   [“In the transcendental abode of the Lord there is no need of sun, moon, or stars for illumination, nor is there any need of electricity, what to speak of ignited lamps. On the other hand, it is because those planets are self-illuminating that all effulgence has become possible. Whatever there is that is dazzling is due to the reflection of the divine abode of the Lord. The Supreme Godhead is so brilliantly self-luminous that neither the sun, nor the moon, nor stars, nor lightning have any power of illumination in His transcendental abode, and what to speak of fire. It is a fact that all of them get their power of illumination from His effulgence alone. In fact, it is only because of His existence that the whole universe exists.”]

   [Muṇḍaka-Upaniṣad, 2.2.10-2] & [Kathā-Upaniṣad, 2.2.25 - part 5, mantra 15]

 

   This world’s the perverted reflection of the original spiritual world. That is parallelism of Plato, parallelism. She’s a student of philosophy and religion?

 

Devotee: Yes. And she was wondering have you any message for Haṁsadūta Mahārāja?

 

Śrīla Śrīdhara Mahārāja: But this Dayādhara was given to me by Haṁsadūta Mahārāja?

 

Devotee: No, no, this is a letter from her. But she’s returning to the area where Haṁsadūta Mahārāja is and was wondering if you have any message for Haṁsadūta Mahārāja?

 

Śrīla Śrīdhara Mahārāja: Nothing I can give to him. But only I can see him and meet me once I will be happy. If he comes here he may meet me. I want to see him, that is the meaning.

   That Dayādhara Gaurāṅga what was his previous name? [Dr Daniel Murphey]. He was sent to me by Haṁsadūta Mahārāja. Haṁsadūta Mahārāja told that “I am initiating them there, but not all whom I think more in Malaysia.” There is a centre of Haṁsadūta Mahārāja, he was working there, but there was some difference and he started a centre independently, I am told, in Malaysia. You have not seen him? Dayādhara Gaurāṅga.

 

Devotee: Yes, I’ve met him Mahārāja when he was here. I spoke with him one afternoon.

 

Śrīla Śrīdhara Mahārāja: But you don’t know his previous name, and previous address also?

 

Devotee: No, I don’t Mahārāja.

 

Śrīla Śrīdhara Mahārāja: But there must be office records.

 

Devotee: I think he mentioned he had gone to school in Texas, which is another state in America.

 

Śrīla Śrīdhara Mahārāja: Now he’s in Malaysia, he has established a separate centre there in Malaysia. The other day we received a letter from him.

 

   The ISKCON wanted to oust this Tamāla Kṛṣṇa, Haṁsadūta, and this Jayatīrtha Mahārāja. ISKCON wanted to oust these three Ācāryas. And Haṁsadūta Mahārāja came to me, Tamāla Kṛṣṇa, I called for the committee and some of the secretaries and Presidents came here. Bhāvānanda, Jayapatāka, and many others. And I told them that they’re appointed from Swāmī Mahārāja direct, as Ācārya. So suddenly and eagerly you should not oust them and give any punishment. Then its whole structure will loose its prestige in the West. If anything wrong, settle it within yourself, make compromise, compromise. Otherwise the very root is śraddhā, faith, and the very foundation of faith will be shaken if three Ācāryas direct appointed by Swāmī Mahārāja you go against them and punish them. Then your own position will also be shaken towards the disciples. What do you think? All the Ācāryas are vulnerable, any day they may also do some wrong and maybe outcast. We hear also the took my advice and anyhow that compromise was made.

   _________ [?] sent to me, special attraction for me. ______________________________________ [?]

 

Devotee: When I was in Vṛndāvana, the Goswāmī from Rādhāramaṇa Temple, he said that when your Guru Mahārāja came to Vṛndāvana he made much controversy because he was preaching Caitanya Mahāprabhu was Bhagavān. And he said that eventually a great debate was held in Bengal between the Gauḍīya Vaiṣṇavas and those who were opposed to this idea of Mahāprabhu being God. Can you tell something about this?

 

Śrīla Śrīdhara Mahārāja: Yes. The other day I told, perhaps you were not present.

   The smārta section, that is generally the followers of Śaṅkara, they filed a petition to Mahārājah Krishna Candra of Krishna Nagar. “There was a famine or something at that time, the cause of this famine is that a man is being worshipped as God, that is the root.” The smārta paṇḍits they gave signature to such petition.

   So that Viṣṇu Prīya installed Mahāprabhu, so when they heard this news that this may be stopped or disturbed, then underground they built a provisional room, and there put the Śrī Mūrti and with some sweetmeats there they closed.

   Then a dream was given to one Tota Rāma dāsa Bābājī in Vṛndāvana, he was a good Sanskrit scholar. And another dream was given to Rājā, the king of Manipur, he was a chief, giving some rent to the British. He was also Gauḍīya Vaiṣṇava, in the disciple line of Narottama Ṭhākura. And both of them came here.

   Tota Rāma dāsa Bābājī came and he went straight to the king, that: “Paṇḍits of this locality they say that Śrī Caitanyadeva is a man and not God. So man worshipping must be abolished, stopped. Otherwise the people in general are suffering from famine and other natural catastrophe. So invite your scholars. I have come from Vṛndāvana to show that in many scriptures there is reference to the fact that Śrī Caitanyadeva is not a man but He is the Lord Himself, God Himself. I want to prove by quotations from the ancient scriptures. You call for your paṇḍits that are opposing to this fact.”

   So there was an assembly of the paṇḍits in Mahārājah’s Krishna Nagar court. And Tota Rāma Bābājī he proved from the different quotations that Nāma-Saṅkīrtana is the Yuga-dharma. And to preach Yuga- dharma, Nāma-Saṅkīrtana, Bhagavān the incarnation of God comes down to establish. It is mentioned in many places, he showed those references. And the paṇḍits could not stand on his face.

 

   And another, the Manipur Rāja, Mahārājah of Manipur, he also came and saw Krishna Candra who was inferior in position to him: “I want some land here as lease from you.”

   By his approach, Krishna Nagar Mahārājah he was very much satisfied that a man of higher position has come to see him. He offered, “Yes, not lease, I shall make a free gift to you as much land as you want were you please locate.”

   But, “No, no, I want lease from you.”

   Only dinar [athanni ?], half a rupee, lease. This Manipur soil was given by Krishna Nagar Mahārājah to that Manipur king. And there he constructed a temple and installed Mahāprabhu’s sevā.

 

   In the meantime when Tota Rāma dāsa defeated those śakta paṇḍits, then Mahāprabhu’s sevāite at that time, they took up again from the underground room on the floor and began His regular pūjā, worshipping.

 

    So after that, the construction finished here and Manipur Rāja he ordered that installation of Mahāprabhu must be done according to my dream. But they reported that original Mahāprabhu has already come up and regular worshipping is going on there. Then he put the name Anu-Mahāprabhu, Anu-pasya (?) after. That was main Mahāprabhu installed by Viṣṇu Prīya Devī, and next, after that, Mahāprabhu is installed here. So Anu-Mahāprabhu in Manipur side, there are two temples of the Manipur people here just on the front of that Devānanda Gauḍīya Maṭh, Manipur, two Deities. That Anu-Mahāprabhu is on the north side, that is ancient. And which is on the southern side, that was installed afterwards by a queen of Mahārājah.

 

   But this is the story, that sometimes some objection came from the local scholars that Mahāprabhu is a man and not a devotee and not the Lord Himself. But it was proved by some paṇḍita Tota Rāma dāsa Bābājī. He was a scholarly bābājī and he from the scripture’s quotations he proved that He was not a man, He was the Lord Himself. This is the story. Hare Kṛṣṇa.

 

   Gone already, Robin, she has gone? Gone to Calcutta.    

   With one of you, this gentlemen who came from ISKCON?

 

Devotee: I have seen her before, I have seen her in Vṛndāvana.

 

Śrīla Śrīdhara Mahārāja: Vṛndāvana, six months ago she was in Vṛndāvana, she told. Hare Kṛṣṇa.

 

Devotee: You once met with some big Muslim leaders in Pakistan, and you had very strong effect on them by your preaching. I was wondering how you approach preaching to Muslims?

 

Śrīla Śrīdhara Mahārāja: I met perhaps twice, face to face, one in Allahabad, another in Dacca. The Dacca, he was a post graduate student, and in Allahabad he was a leader of the Muslim community but little liberal. He went by Bhagavad-gīta, or went through Bhagavad-gīta, had some knowledge. And this man was a student, his question was after I delivered a lecture in the university hall. Generally when before lecture we say that if any questions arises regarding some points delivered in the lecture, then don’t disturb when the lecture is continuing. After the lecture is finished we shall answer any questions relating to religion. The lecture finished then one gentleman rose up and told: “Rāmacandra was the ideal king of your community.”

   “Yes.”

   “What is the justification of His murder, His killing a man who was born in a śūdra section, because he was engaged in penance. One, sambuk [?], a śūdra man, he began penances. A śūdra family man, by birth śūdra, he began penances, tapasya. And for that he was punished, he was dealt with by capital punishment by Rāmacandra. He Himself cut off his head. What religious conception may be there?” That was his question.

   I answered, that who is śūdra? One who has to mourn, he’s śūdra, sutaḥ dhari, sutaḥ means to mourn. One who mourns he’s a śūdra. Whose property is mortal things, who is after search of mortal resources, he will have reaction when the things will go away. So śūdra means that.

   So penance means to collect more power. Then collecting more power he will come to conquer the world, like Hiraṇyakaśipu, Rāvaṇa, etc. And that sort of struggle means a great disaster into the country, to give great trouble to a large portion of the country, troublesome. And as a reaction he will have to suffer the same effect. So, one who is making penance for acquisition of material property, that is not good for him and also for the people at large. So that was nipped in the bud. By being beheaded he was saved from that. You try to understand this.

   And they’re all satisfied in the principle of the Dacca college and came along with me. “Yes, I’m satisfied.”

   And another gentleman in Allahabad he came, my point I do not remember, to understand some portion of Bhagavad-gītā. He says: “I can’t assimilate these things.”

   I helped him according to my might, that this is the solution here. And he was also satisfied.

   Twice I meet Muslims I think and not a great affair.

 

VidagdhaMādhava: One ISKCON devotee he’s very much interested in diorama exhibition work, clay dolls. A sculpture of clay, straw dolls, painted. Sometimes scenes from Bhagavad-gītā, maybe Kṛṣṇa līlā, Rāma līlā.

 

Śrīla Śrīdhara Mahārāja: Construct so many Mūrtis?

 

VidagdhaMādhava: Yes, it is, Śrīla Bhaktisiddhānta Saraswatī Prabhupāda, he arranged for a very large exhibit. And Bon Mahārāja said that this exhibit was documented. This one devotee is asking if you might know were this exhibit is documented, where one might find out more information about this particular exhibit? It was very successful. Crores of rupees came with, many, many crores of people saw the exhibits.

 

Śrīla Śrīdhara Mahārāja: Exhibition, yes. He came to see the exhibition?

 

VidagdhaMādhava: No, this devotee he wants to research information on this exhibit of Śrīla Bhaktisiddhānta Saraswatī Ṭhākura. He wants to research more information, for more dioramas. And he’s asking if you know possibly, is it Dacca where this exhibit was mostly? Or where it might be documented, there might be more information somewhere?

 

Śrīla Śrīdhara Mahārāja: With relation to place, in Calcutta, in Navadwīpa, and Dacca, Allahabad, Benares, Patna, all these places. And in Kurukṣetra also, near Delhi. By exhibition, the līlā was shown to the public. Here such incidents took place, in Delhi, Kṛṣṇa came with His party from Dvārakā, and the gopīs also went from Vṛndāvana, met together. And what conversation, and all these things in Bhāgavatam and other places, and that was shown by figures there, in Kurukṣetra. Then the Calcutta exhibition, first year in a small scale, and next time it was in a higher scale, and it attracted a large number of people from different parts. And then in Māyāpura also an exhibition was shown, there also attracted the local people. And then again it was taken to Benares, Allahabad, and perhaps Patna.

 

VidagdhaMādhava: Were there any pictures taken of this exhibit, any photographs?

 

Śrīla Śrīdhara Mahārāja: Might have been, old Gauḍīya-Patrikā might have published such, the portrait of these exhibitions.

 

VidagdhaMādhava: That’s in Calcutta, Gauḍīya-Patrikā ?

 

Śrīla Śrīdhara Mahārāja: They may have anywhere, even those Gauḍīya-Patrikā may be with this Manovirama (?) Prabhu. Or here, with the old members, old subscribers of Gauḍīya, with them it may be found.

 

Devotee: Mahārāja, some of the scholars, many of the scholars believe that the Āryans came from out of India into India. Maybe two thousand twenty-five hundred years ago, and they were not here five thousand years ago.

 

Śrīla Śrīdhara Mahārāja: The name India, that is given, not a very ancient word. Sind, the Hind, Hind means from the Sindhu River in Punjab, now in Pakistan, Sind. The Muslims they called it Hind. And which is on the other side of the Sindhu River, that is Hindhustan India. In this way the name has come. But Bhārata-varṣa, Hari-varṣa, Kimpurua-varṣa, in this way divided we find in Bhāgavatam and other places. And the jurisdiction, how much it is difficult to say now. Because the Himālayan Mountain was lower, now it has gone up. And so the places of the Āryans they have come on this side, from the peaks of the mountains are forced to come this side. Badarikāśrama where Vyāsadeva lived, that is also now so high. On that side, the Saraswatī River, Ambarīṣa Mahārāja, that ancient emperor, he used to perform yajñā on the banks of the Saraswatī that goes towards Dibyart [?] and other higher places. That was lower at that time, now Himālaya going up. And they’re also going up, too much cold, they’re migrating this side.

 

Devotee: Did the mountains go up suddenly or gradually?

 

Śrīla Śrīdhara Mahārāja: Then it is not, gradually it is this way spreading.

   This is all from the empirical representation, but the spiritual representation is quite different.

   It is in the line of Berkeley. “Not that we are in the world, but world is within us.”

   Mind is not in the world, world is in the mind, to everyone. The world means the conception of the world, nothing else. So the subjective reality, that is the most basic and fundamental. And this, what we say this gross material world, that is only idea. Ha, ha, ha. What one man sees another man may not see the same thing. As A sees B may not see the same sight as A sees, maybe different.

 

Devotee: Mahārāja, I remember once I read an interview with Swāmī Prabhupāda and one gentleman.

   And the gentleman said: “Well, chanting Hare Kṛṣṇa is very nice, but still we want the material things.”

   So Swāmī Mahārāja said: “Well, chant Hare Kṛṣṇa and you will get that too, you will be satisfied.”

 

Śrīla Śrīdhara Mahārāja: I can’t follow what he says.

 

VidagdhaMādhava: He said one man was speaking to Swāmī Mahārāja, and Swāmī Mahārāja he said, “Chant Hare Kṛṣṇa.”

   The man he said, “But Swāmījī, I want material things.”

   So our Swāmī Mahārāja said, “Then chant Hare Kṛṣṇa and you will get those things also. You’ll become satisfied materially and spiritually.”

 

Śrīla Śrīdhara Mahārāja: Then?

 

VidagdhaMādhava: So he’s asking is that...

 

Devotee: I was asking, you mentioned just before about performing austerities and penances for material things.

 

Śrīla Śrīdhara Mahārāja: Eh? What’s his point?

 

VidagdhaMādhava: He’s saying previously you spoke about austerities and penances to attain material ends, material gain.

 

Devotee: That would not be the same as chanting Hare Kṛṣṇa in the material sense?

 

Śrīla Śrīdhara Mahārāja: Ha, ha, ha.

 

VidagdhaMādhava: No, he’s saying it is not the same as chanting Hare Kṛṣṇa. That’s his question. Austerities and penances for material things is not the same as chanting Hare Kṛṣṇa?

 

 

83.01.12.C

 

Śrīla Śrīdhara Mahārāja: I was told, one gentleman he had insomnia, no sleep.

   Then someone asked him, “Go to Swāmī Mahārāja, join kīrtana party.”

   He came and the Hare Kṛṣṇa movement, the chanting was going on. Then anyhow some sleeping tendency came in him. And he was very much satisfied and also he gave good contribution, he was a rich man. Because he fainted, ha, ha.

 

   As Swāmī Mahārāja told to Acyutānanda Prabhu, “What talk I had with Śrīdhara Mahārāja if I give it to you you’ll faint.”

 

   So Hare Kṛṣṇa is such that he can’t tolerate the least of it. The enemy force takes him away unconsciously. Ha, ha, ha. And your answer, na caidui nai gune sesa phala phalday [?]

   Sometimes the real aim of Hare Kṛṣṇa movement is towards the land of Kṛṣṇa. But there may be a little slip, it may not be properly done. Whatever little defect here and there, that gives some benefit of this material world. It’s proper aim towards Kṛṣṇa. But due to defect within us when we engage ourselves in that sort of realisation some internal defects appear. And in connection with that Hare Kṛṣṇa these worldly achievements come very easily, though we do not want it sometimes. In it’s retinue from the negative side it appears, we are told. But that is not the object of pure devotion. Still, because there is some defect in that sort of realisation due to defective tendency, some unwanted auxiliary things are produced, sometimes. Nāma-aparādha, the offences to the Name, that sometimes contributes these worldly achievements, and not pure Name.

 

VidagdhaMādhava: These are like weeds? These are what are called the weeds of chanting offensively? It’s a watering process, and these weeds grow?

 

Śrīla Śrīdhara Mahārāja: Yes, that may be something like that.

 

Devotee: But sometimes Mahārāja a person may only be interested in getting material things. A person may...

 

Śrīla Śrīdhara Mahārāja: They also do, that sakāma-upāsanā, that is not pure devotion. There are so many who are worshipping and getting.

 

kāmais tais hṛta-jñānāḥ, prapadyante 'nya-devatāḥ

[taṁ taṁ niyamam āsthāya, prakṛtyā niyatāḥ svayā]

 

   [“Persons whose good intelligence has been spoiled by illicit desires for exploitation and renunciation or other duplicitous pursuits, worship other godly personalities such as the Sun-god and the many demigods. Being enslaved by their instinct, they adopt the corresponding rules and regulations of fasting and other tenets accordingly.”] [Bhagavad-gītā, 7.20]

 

   And commits offence also. So many process of worship where they file a petition. “I want this, this, these things also. I’m saṅkalpa. I worship You. Please give me these things.” And by that prayerful mood sometimes the gift comes.

 

krsna bhali ami bhaje magie visay shuk, amrtachadi vismagia sei bara mukha [?]

 

   Sometimes He protects His devotee from such side issues, and sometimes He avoids. More bhakti, śuddha-bhakti, that means Kṛṣṇa to give Himself up to that person, the worshipper. Śuddha-bhakti means he wants to attract Kṛṣṇa Himself. But when Kṛṣṇa likes to avoid him He gives some other thing, and comes away. There is some intrinsic disability or impurity in the worshipper when Kṛṣṇa He deals in such a way, deceives him. The worshipper is formal but not very sincere, in that case it comes to happen like that.

   Gaura Hari.

 

Devotee: In the Bhāgavatam, the appearance of Lord Buddha is given and His mission is given. But why did the Lord throw out the whole Vedic system?

 

Śrīla Śrīdhara Mahārāja: Not one Buddha, there are different Buddhas. Budhā means wise, from buddhi budhā, wise man. So Buddha is not one, there are different Buddhas. Different Kapilas, Kapilas are not one, one Kapila, Godless, one Buddha Godless, another Buddha incarnation of God.

 

Devotee: Godless Buddha, why did he come and throw out whole Vedas? Instead of coming as reformer, using the Vedas...

 

Śrīla Śrīdhara Mahārāja: So many came reformer, not only Buddha, Buddha, there are so many persons, stalwarts, they come to preach their own doctrine, mostly atheistic.

 

Devotee: But if the Buddha was incarnation, Avatāra...

 

Śrīla Śrīdhara Mahārāja: That, he’s another, what recognition in Bhāgavatam, Daśa-Avatāra Buddha, that is another Buddha. And this Buddha is another, nasthika Buddha, atheistic Buddha. Buddha does not believe in the existence of soul even, not only God but jīva soul does not exist. But only he believes in transmigration of soul. He believes in the mental system and transmigration.

   The Cārvāka, like a peculiar things, with the dissolution of this body nothing remains. But Buddha says with the dissolution of this body the mental system remains, and when the mental system is dissolved nothing remains. That is the atheist Buddha.

   And the Avatāra Buddha, incarnation Buddha, He also came to preach against the yajñā, the karma-kāṇḍiyas. “Who will take, to kill the animals, leave them, it is reactionary. You rather take the holy path towards the realisation. You are making too much of the sacrifices of the beasts in the name of the Lord.” He came with that object. When the sacrifice of the beasts was increased to its highest degree, then as a reaction to that Buddha came to preach. “Don’t, in the name of the Lord, don’t kill so many beasts in the world. Take some sattvika course.”

 

   There was a case in Buddha Gayā between the Buddhist and the Śaṅkara school. Śaṅkara school accepts Buddha as incarnation of God. And the atheist Buddhists they demanded that Buddha Gayā, that that must come to our administration. But the Śaṅkara school they put a suit into the court, brought a suit, “That this is not their Buddha, it is our Buddha. He’s Avatāra, He’s not atheist.” And I was told that the Śaṅkara school they gained the case.

 

VidagdhaMādhava: Guru Mahārāja, are they dealing with the same personality or two different persons entirely?

 

Śrīla Śrīdhara Mahārāja: Two different persons.

 

VidagdhaMādhava: They appeared at the same time?

 

Śrīla Śrīdhara Mahārāja: No.

 

VidagdhaMādhava: Then when did the atheist Buddha appear?

 

Śrīla Śrīdhara Mahārāja: That’s not very particularly known. In Bhāgavatam it is mentioned, buddho nāmnāñjana-sutaḥ, añjanā-sutaḥ buddha, kīkaṭeṣu bhaviṣyati.

 

[tataḥ kalau sampravṛtte, sammohāya sura-dviṣām

buddho nāmnāñjana-sutaḥ, kīkaṭeṣu bhaviṣyati]

 

   [“Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Añjanā, in the province of Gayā, just for the purpose of deluding those who are envious of the faithful theist.”]

   [Śrīmad-Bhāgavatam, 1.3.24]

 

   And this Buddha’s mother was Mahā-Māyā, not Añjanā. In Bhāgavatam it is mentioned that Añjanā was the mother of Buddha, buddho nāmnāñjana-sutaḥ. Mother’s name was Mahā-Māyā.

 

Devotee: Yes, He appeared in Nepal.

 

Śrīla Śrīdhara Mahārāja: In Nepal. And that Buddha appeared in Gayā, Bihar.

 

VidagdhaMādhava: In the incarnation Buddha He also preached non-violence.

 

Śrīla Śrīdhara Mahārāja: Yes, sauddhi niscat [?] He also preached non-violence against the comprehensive sacrifice of so many beasts ruthlessly. He stood against that.

 

VidagdhaMādhava: Sometime ago you quoted one verse where Mahāprabhu was telling that people are so fallen in this Kali-yuga that some will imitate this chanting and dancing and simply go to hell. Could you explain how can someone chant the Holy Name and go to hell?

 

Śrīla Śrīdhara Mahārāja: That only imitation. Though the taking the Name is so generous and so much effective to give out the highest thing, but it is deplorable that in spite of such a great gracious provision, there are some people who will imitate it and take advantage of this and do so much mischievous activity. That outwardly doing, imitating all these things, they will have ultimately to vanish. There is a saying.

 

    kali kale loksa sankir sankir korive nasiya gaya sesh nara kiti yaidesh [?]

 

   Where it is I don’t remember. Maybe in Caitanya-maṅgala or somewhere. Mahāprabhu is addressing Nityānanda Prabhu. “We are trying Our hardest to give so maximum thing to the lowest section, unqualified. We are giving things very liberally. With least energy they will achieve the greatest gain. But still a reactionary school will come and they will spoil this movement by filthy imitation.”

 

VidagdhaMādhava: Meaning they won’t follow principles?

 

Śrīla Śrīdhara Mahārāja: Won’t mark the very substance. But they will try to take advantage of the outer cover. They will try to utilise this good thing for very mean purpose. Just as the sahajiyā section, they’re connecting sense pleasure, mixing with so much high things. In spite of the strong statement of the Ācārya, that,

 

[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]

 

   One is the dense darkness and another is the glowing sun, but still they mix together. Āula, Bāula, Karttābhajā, Neḍā, Daraveśa, Sāṅi, all these things, sahajiyā, sakhībhekī. They will imitate these things, the spirit is eliminated and mere imitation, physical imitation. As Jayatīrtha Mahārāja is supposed to be doing, mixing with intoxication. Through intoxication making experiments that with addition of intoxication he will quickly go to Goloka, to Kṛṣṇa, very quickly. The material thing will help him to go to the spiritual world very, very quickly. A mania, a mean mania has caught him, captured him.

   The fundamental difference, no material thing can give spiritual thing. Kṛṣṇa can give Himself, He alone He Himself can give Himself. And His own agents also can direct us to take us towards Him. That is also He. He can only give Him, none else. He’s Absolute. What is Absolute? The Absolute if He kindly condescends to accept us then we may be accepted. Otherwise other foreign things will deal with Kṛṣṇa like a market commodity, it is an absurd foolishness. Bhaktyā sañjātayā bhaktyā. Bhakti is its own origin. Nothing can produce bhakti. No other thing can produce bhakti. Bhakti is the most elemental, the highest elemental security is there.

 

[smarantaḥ smārayantaś ca, mitho 'ghaugha-haraṁ harim

bhaktyā sañjātayā bhaktyā, bibhraty utpulakāṁ tanum]

 

   [“The devotees of the Lord constantly discuss the glories of the Personality of Godhead among themselves. Thus they constantly remember the Lord and remind one another of His qualities and pastimes. In this way, by their devotion to the principles of bhakti-yoga, the devotees please the Personality of Godhead, who takes away from them everything inauspicious. Being purified of all impediments, the devotees awaken to pure love of Godhead, which can only be obtained from those who have it for bhakti alone can cause bhakti. Thus, even within this world, their spiritual bodies exhibit symptoms of transcendental ecstasy, such as standing of the bodily hairs on end.”] [Śrīmad-Bhāgavatam, 11.3.31]

 

   Most original substance is devotion, the service. Kṛṣṇa, the devotion, all these things. The most plenary, the deepest. Beyond that, no existence of anything. So He can give Himself, none can give Himself. Bhakti means His grace. Bhaktyā sañjātayā bhaktyā. Bhakti is the cause of bhakti. If bhakti comes through another’s heart, it may come from the bhakti of the heart of a devotee it is transformed, it transfers there. Just as from one light another light is lit, one candle, another candle is lit. Something from the heart of a devotee devotion is coming, it is suppressed and comes to rise, helps to rise. The fundamental principle of devotion has been ignored when we think that any other ulterior things they can give me God. Ha, very, very foolish curse, cursed mentality.

 

   Hare Kṛṣṇa. If anything can give God, then who can give he will be a thousand times more valuable than God. ___________ [?] That is greater than God that can give God.

 

   No other alternative but to surrender to that unparalleled substance. And He can give Him to us, nothing else. Then His quality of Absolute is disturbed, He’s not Absolute. By a drug, a drug can give God. That is adhokṣaja. The drug cannot help to go that way, the way towards Him. It is His divine will, will descend, grace, and may take us there.

 

Devotee: If the Lord chooses, if someone is taking such intoxication out of desperation, sometimes the Lord can give realisation out of mercy? If the attempt is sincere, and someone takes intoxication, if it is sincere from the heart, a desperate search...

 

Śrīla Śrīdhara Mahārāja: What is sincere?

 

Devotee: Well, sometimes a soul becomes confused. I had one experience when I left ISKCON. My faith was almost completely destroyed. But without Kṛṣṇa it is like living hell. Without conception of God it is like hell, it is the worst hell. So in desperation I took some LSD. And then I realised that there’s no escape from this world except by the mercy of Kṛṣṇa. And that there is nothing I can do except serve Kṛṣṇa.

 

Śrīla Śrīdhara Mahārāja: The knowledge which is drawn from that stage, that is vulnerable. That is no Kṛṣṇa consciousness. Kṛṣṇa consciousness is absolute, does not depend on anything else but He.

 

Devotee: I swore not to take it again, ever again. I saw that coming from Kṛṣṇa, that realisation, not from the drug, that His mercy descended.

 

Śrīla Śrīdhara Mahārāja: Then how can you attribute that claim to the drug?

 

Devotee: No, not any more.

 

Śrīla Śrīdhara Mahārāja: So in spite of that drug application, if some consciousness might have come, then come from other source, in spite of the opposition of the drug. Drug is tama-guṇa, tama-guṇa, raja-guṇa, tama-guṇa. Tama means which creates idleness, inactivity, sleep, that is tama-guṇa, idleness, tama-guṇa. Moha, illusion, all tama-guṇa. The worst condition of the soul.

 

Devotee: There is one theory that our karma and our spiritual realisations, they are programmed into our genes, within the body. And that at a certain point automatically they release, and such drugs sometimes speeds up. That is a theory.

 

Śrīla Śrīdhara Mahārāja: What does he say?

 

Vidagdha Mādhava: There’s one theory that in the genetic code, in the genes, past karma is stored up. Also some spiritual karma, spiritual realisation unfolds from these genes. This is some theory. I don’t know. And Bhargava Prabhu says the drugs, some say, speed up the process of the release of this realisation. It is pretty far out.

 

Śrīla Śrīdhara Mahārāja: Ha, ha. You defeat yourself in the argument.

 

Devotee: But actually I’m asking is karma in the genes?

 

Śrīla Śrīdhara Mahārāja: You try to understand. You think that everything within the gene. Then what’s the Absolute? Every gene is an Absolute?

 

Devotee: Not Absolute. But basically, actually what I was asking, is the karma...

 

Śrīla Śrīdhara Mahārāja: You try to think what is the position of the Absolute. By Absolute what does He mean?

 

Devotee: He has complete power.

 

Śrīla Śrīdhara Mahārāja: Wholesale. Against Him nothing can be done. Nothing can be done without His pleasure. The Absolute accommodates the whole within Him. The whole. Positive and negative way, conditioned unconditioned, and they’re both controlled by the Absolute. The negative side and the positive side. The negative, this māyā negative, what is other than absolute. So what gene, gene are innumerable, and you say the Absolute is innumerable? Gene contains everything within it? And the gene can evolve Absolute within him? What do you think?

 

Devotee: Maybe not completely. But they’re saying some realisation can come, some, partial.

 

Śrīla Śrīdhara Mahārāja: Ah. That is avidyā, that is misconception, some sort of misconception _____ [?]

   Absolute has reserved all the rights of being known to any other place. It is reserved in His own hand, then He’s Absolute. If against His will anyone can capture Him or any part of Him, He’s not Absolute. Not a second thing can control the Absolute. If it can then He’s not Absolute. Yam evaiṣa vṛnute tena labhyas. Whom He will favour to attract, he will know, not others.

 

[nāyam ātmā pravacanena labhyo, na medhayā na bahunā śrutena

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

 

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

 

   The yogīs, jñānis, so many, Vedāntists, none - yam evaiṣa vṛnute - Absolute accepts whom? He will know Him as much as He will unfold to him. That is the Absolute.

 

Devotee: So it is coming from without, not from within?

 

Śrīla Śrīdhara Mahārāja: It is His. It must have to come down from Him, to be accepted. If He wants him to know, to anyone, he will know. If He does not want, none can know Him. That is the characteristic of Absolute. We cannot make Him subject of our consciousness, never. Our consciousness is gross, filthy, of lower materials. It cannot reach there. He can come down to us and show, ‘I’m such and such.’ If He withdraws, we’re helpless, we’re nowhere.

 

Vidagdha Mādhava: As you said the other day, spirit cannot come from matter, but spirit can go everywhere.

 

Śrīla Śrīdhara Mahārāja: Yes. The ether can go everywhere, within every atom. But every atom, this sand dust cannot enter into ether. That is most fine thing. That is all pervasive. But the sand dust is not all pervasive. X-ray can pass through the wall, but that does not mean that wall can pass through x-ray.

 

   Hare Kṛṣṇa. Gaura Hari. Gaura Hari.

 

   Force Him to do anything? None without Him can interfere anything about which is His. He’s Absolute. Intoxication can give us God? To think this is to invite sin. Bhaktyā sañjātayā bhaktyā. Only God consciousness can produce God consciousness, nothing else. Only Kṛṣṇa consciousness can give us Kṛṣṇa consciousness, and no other thing, no other substance. What do you say?

 

Vidagdha Mādhava: Some say this intoxication brings one close to death. And because a person is close to death, dying...

 

Śrīla Śrīdhara Mahārāja: Close to? Death? Dying and poison, that also the faith must be there. That is controlling, poison, intoxication, many things can give end to this body of clay. Overfeeding may also give, the gas, heart failing, all these things, so many. Why intoxication? Intoxication, poison, many things can destroy this body of flesh and blood.

 

Devotee: Mahārāja, I’ve met many people who smoke ganja in order to try to imitate activities of Lord Śiva. Is there any place in the scriptures where...

 

Śrīla Śrīdhara Mahārāja: Just as in war time some _____ [?] was invented, for food. So the persons who were fond of renunciation they lived in the jungle, in the forest. With no sufficient dress, clothing available, they take some drugs, so that if it helps them from too much cold, as well as too much heat. Just like clothing, clothing also the cotton clothing, and also the wool clothing saves us more from the cold, more effective. In that way some sort of food may keep up the warmth in the body, preserve the heat in the body. But all meant for this body. A little comfort, we take some help of some wool. And they with this medicine they are in this cool atmosphere. Sometimes in the sun also helps this body to remain comfortable. But that has got no connection that they will help them to get God near them, not that. Only bodily comfort, and they may render, in heat and cold, and sometimes also from hunger. If we use this bilavatra [?] some leaf, the hunger is lessened. Like medicine so many things may be used like medicine purpose to protect this body. Then, to have connection with the Absolute, these things cannot help any way. They can give the body, just as food and medicine, something like that.

 

Vidagdha Mādhava: Is there some scripture mentioning Lord Śiva smoking ganja?

 

Śrīla Śrīdhara Mahārāja: Yes, maybe, there may be, he did?

 

Devotee: These intoxicating mushrooms are very popular in the West. One man wrote a book and he was using his reference from the Vedas. He was saying what they call soma-rasa was actually coming from the mushroom.

 

Śrīla Śrīdhara Mahārāja: Soma rasa, that is a kind of wine that was generally taken by the gods here. That does not mean that soma rasa can give, force the Absolute, the God, to come, to appear.

   Any second thing cannot force the Absolute to come here. This very simple thing you can’t follow. Then He’s not Absolute, Absolute is He against whose will nothing can be done, then He’s Absolute. That is the meaning of Absolute. Absolute if He’s dependant on some other thing then He may not be Absolute.

 

Vidagdha Mādhava: Even soma rasa that is simply meant for some mundane effect?

 

Śrīla Śrīdhara Mahārāja: Yes, social mundane, intoxication means social mundane. What is there, soma rasa? This must have that as prasādam, can help us to approach towards Kṛṣṇa, it has connection with Kṛṣṇa, so. Otherwise not connection with Kṛṣṇa some material thing, however that pure it may be considered, it cannot do anything. No contribution for there. Only Kṛṣṇa, His relationship, His connection can contribute Kṛṣṇa, our energy can be taken to Kṛṣṇa. His connection. Nothing which has not got His connection can help us approach towards Him, then He’s not Absolute.

 

nāyam ātmā pravacanena labhyo, na medhayā na bahunā śrutena

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

 

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

 

   In Upaniṣad, this ātmā, this great spiritual substance, can never be attained, pravacanena, by hard discussion, na medhayā, by sharp memory, na bahunā śrutena, vast learnedness. Nothing can produce Him, force Him to come. But yam evaiṣa vṛnute, na bahunā śrutena, the vast learning of the revealed scripture also cannot give Him. Vastly learned in all the revealed scripture, but that also won’t help him to give God. Yam evaiṣa vṛnute. The very spirit of the thing is this, that He will come to accept whom he will get. The only way, that He must come for acceptance. That is sweet will. Nothing can force Him. His sweet will will come to welcome Him he will get Him, no other course. Not a second or third thing can help even very little, crores, or millions parts of a hair can never help, impossible. He can give Himself, nothing else.

 

   Hare Kṛṣṇa. Gaura Hari bol. By nature He’s such. It is so high, so strong, so subtle, so powerful, so autocrat, so independent, that nothing can tackle Him. He can only tackle Him, He’s self-sufficient. Against His will nothing can be done. Even the intoxication is giving some sort of effects to a man, if He likes He can withdraw. You may take intoxication a thousand times more, but if His will comes in touch, no effects can be produced. He has got such power over everything. He can take away the power, the attributes, from everything. What to speak of these drugs, and change it in another way. He can design and He can destine. Everything is designed and destined by Him. He can take away their own nature and give another nature to that. The ice may loose its coolness if He wills. Prahlāda was thrown into fire but fire could not burn him. When Prahlāda was applied poison, poison had no effect on him for His interference, His touch. The Master, His power is unbridled everywhere. Such must be His conception. Not exclusive from us and other society with some paramount power, may be big power, is it not, everywhere? He can stop everything, He can dissolve the whole thing into ashes in less than a second. His will is law. His will is unchangeable and un- opposable. No opposition may be effective there. He’s such.

 

 

83.01.12.D_83.01.14.A

 

Śrīla Śrīdhara Mahārāja: He’s not a party, and so many other parties are standing and deciding. Everywhere He is, and everything is in His full control.

    Now I close.

...

 

   According to the solar calculation this is the day when Mahāprabhu went to Katwa to take sannyāsa. [The day of Makara-sāṅkrantī in January of 1510]. He swam, crossed by swimming the Ganges, and with wet cloth ran towards Katwa. He eagerly expressed to a very few of His friends, Nityānanda, Mukunda, etc., that: “My renunciation, the role of renunciation is coming very near. And that will take place in Katwa from Keśava Bhāratī Mahārāja.”

 

   He left Viṣṇu Prīya Devī sleeping perhaps on the bed. Śacī Devī, mother, she got some scent, she sat on the gate. Mahāprabhu showing some respect to her went away. She could not speak anything, was dumb.

   The day before, from the afternoon up till evening, there was a spontaneous attraction of the devotees and they gathered there out of their own accord with some flower garlands, or anything else to be presented to the Lord. Mahāprabhu accepted those garlands, and again He put them on the necks of the devotees and appealed to them.

 

   “Don’t do anything but always take the Name of Kṛṣṇa. Always, working, eating, sleeping, whatever you do, take the Name of Kṛṣṇa continuous. Remember your home, your Lord. This is foreign land, nothing to aspire after here. Try always to go home, home recollection. In a nutshell I say to you come back to home.”

 

   Then suddenly in the morning the devotees heard that Nimāi Paṇḍit, Śrī Gaurāṅga has left Navadwīpa. And then they could know He has gone to Katwa, Keśava Bhāratī’s āśrama to take sannyāsa and to bid goodbye to the people of Navadwīpa for all, for ever. A dark shadow came down. Many began to cry for Him. Many of them ran towards Katwa.

   Then Mahāprabhu, Śrī Nimāi Paṇḍit, the unprecedented scholar, and beautiful figure, and tall, fair, benevolent, who has already made the people mad with saṅkīrtana. Already relieved Jagāi Mādhāi from their evil, nasty life. Checked the Mohammedan ruler Chānd Kāzī - gave a good check because in some place he broke the mṛdaṅga.

   After all these things that famous Paṇḍit He has also defeated many scholars who came to conquer Navadwīpa which was very much renowned for its high culture. Especially Indian logic, nyāya śāstra. Nyāya, tantra, smṛti, all these departments of Vedic scripture were in high culture at that time in Navadwīpa. Big renowned place of scholarship. And paṇḍits, or scholars, if they could not defeat the scholars of Navadwīpa, they may not have any fame at that time. So from Kashmir also Keśava Kāśmīrī, he had to come also to Navadwīpa to get certificate that he’s a paṇḍit. And Keśava Kāśmīrī was defeated by Nimāi Paṇḍit. He was so big a paṇḍit, he was already rumoured that he was the favourite child of the goddess of learning, Saraswatī. So none can face him. But he was defeated by Nimāi Paṇḍit.

 

   So such Nimāi Paṇḍit left Navadwīpa forever. Taking sannyāsa He left. Because the people of Nadia could not appreciate Him. Came in opposition party it is said. The tantrics, the śākta, the worshipper of this low things, that the goddess, that prakṛti. Prakrti is the highest entity. Śākt, power, and not consciousness. Power is the ultimate reality and everything comes out of that. So consciousness is a product of power. That means fossilism to the extreme. Potency creates consciousness, that is fossilism. Without consciousness potency is matter, fossil. Einstein also said matter transformed into power, power into matter, atom to force, force to atom. So they, in the colour of some consciousness, they formed the śākta party. Śākti is all in all, potency is all in all, and consciousness is produced, the child of potency.

   They began to abuse Nimāi Paṇḍit.

 

   Nimāi Paṇḍit thought that, “I came to deliver the lowest, meanest. But if they commit offence against Me then there will be no hope for them to rise again.” So,

 

korila pippalikhanda kapha nibārite, ulatiyā āro kapha baḍila dehete

 

   [“Oh, I came to make a drastic treatment of the cold, but I see that what I came to give, that has an opposite reaction. The highest type of medicine I administered, but I find that the patient is such, that this is increasing his disease. Then what to do? I came to work out relief for the people, and the people they are standing against Me, the well-wisher, the relief giver. Then, what may be the remedy for them?”]

 

   Suddenly He chanted this śloka.Pippalikhanda is the greatest medicine, for cough means, caught by cold. Cough means this mucus which is generated by cold, cough. Pneumonia is a form of disease, different, pleurisy, pneumonia, then so many other symptoms also may come, but the coolness, cold is the cause. In Āyurveda the pippalikhanda, what is the English of pippali? The ginger, then black pepper, and pippali also, thin, long something is very...

 

Devotee: Cayenne pepper? Red pepper?

 

Śrīla Śrīdhara Mahārāja: Not red, black. That is a good medicine for cough. So pippalikhanda is the preparation of that pippali, that is the greatest medicine for cough.

 

   So Mahāprabhu suddenly spoke aloud, “I came with the greatest relief, medicine, for the people, the highest order. But I find that the disease is increasing with very high speed. And they’re committing offence against Me, abusing the doctor, making arrangements to insult Me. So they take Me that I am as one of them, I am a gṛhastha. I am their sister’s son, father’s sister’s son, as one of them they’re taking Me. So at least I have to show that I am not one of you.” Then He contemplated for this sannyāsa āśrama. “I shall leave the gṛhastha āśrama and take sannyāsa and wander from village to village, town to town, preaching Kṛṣṇa Nāma.” That was His desire, and then He went to do that.

 

   Today He reached Katwa. Just on the banks there was one sannyāsī, Keśava Bhāratī. He went to him and asked for sannyāsa. Keśava Bhāratī suddenly found that his āśrama is full of lustre. A bright person is approaching towards him. He rose from his seat and with strained eye approached, “What?” Then he came to know that Nimāi Paṇḍit has come, that great devotee scholar.

   And Mahāprabhu also appealed to him, “I want sannyāsa from you.”

   In the meantime that is an auspicious day. So many people are going to take bath in the holy water of Ganges, they gathered there. And the rumour spread like fire, “Nimāi Paṇḍit of Navadwīpa has come to take sannyāsa.” That red-clothed man, there was a big crowd, and part of the population they raised their voice against the sannyāsa. “You Keśava Bharatī, we won’t allow you to give sannyāsa to this young man. He has got His family, His mother, father, wife, children, we do not know. But such a beautiful and bright person you want to give sannyāsa to Him? We won’t allow it.” They opposed him.

   So the whole day passed on, no decision. Mahāprabhu pressing, then at last that Keśava Bharatī told that, “You must take the permission of Your mother - otherwise I won’t, I can’t do.”

   Mahāprabhu began running towards Navadwīpa back again. Then Keśava Bharatī thought, “He can do anything and everything, He has such a commanding personality.” Again He was taken back.

 

   Then also a few of His previous friends were present gradually. Candraśekhara His maternal uncle, Mahāprabhu’s maternal uncle Candraśekhara. Then Nityānanda Prabhu, Mukunda Datta and Jagadānanda Paṇḍit, these four gradually reached the place. So this day passed. Mahāprabhu began kīrtana there. A crowd going and coming. The whole day passed. Some tried perhaps to make Him drink a little milk or so. Anyhow the mob was sometimes creating disturbance in this way. Then the next day, that is tomorrow also, somewhat opposition. And ultimately the appeal of Mahāprabhu, that pacified the mob, and a little before afternoon the sannyāsa was finished.

   Before sannyāsa He gave name: “The mantram, is this the mantram you are to give Me?” He put to the ear of His Guru.

   And Guru accepted, “Yes, this mantra I shall give.”

   In this way, tomorrow, the sannyāsa took place.

 

   What is this sannyāsa? Is it redundant, auxiliary, or it is a necessary part, of bhajana? It is desirable though apparently undesirable, still it has got its necessity deep rooted. Co-relation, union and separation. Without separation union cannot be deep rooted. Plane of separation can enter into the depth more than the _____________ [?] And because of such apprehension, or the want, the more we learn to want, the more we shall gain in satisfaction. Especially in love affairs. Everywhere if there is no want, then there is no necessity of that thing. Suppose a glass of water, it is valuable according to the degree of necessity. Ordinarily a glass of water, but according to the degree of necessity its value will increase. So degree of necessity. Necessity is rather separation. Necessity independent of gain, fulfilment, is separation, hunger, necessity.

 

   So we find both in Navadwīpa and Vṛndāvana līlā, in both the places the separation is playing a great part, or rather the greatest part. How many years union of Kṛṣṇa with the gopīs? Very few years, from seven to twelve, five years. Saptahayana [?] From seven years, age of Kṛṣṇa, up to twelve years He was in Vṛndāvana. After twelve He went to Mathurā.

 

   But it is mentioned in Padma-Purāṇa that in peculiar cases, extraordinary cases, the growth should be considered as one and a half degree. When He was eight years He should be considered as twelve years. When He was twelve years He should be considered as eighteen years. In special cases. So say from twelve to eighteen years Kṛṣṇa was there. He goes according to growth, but according to nyāya, seven to twelve.

 

   For long time He stayed in Dvārakā. Altogether He showed His longevity here, one hundred and twenty-five years. Long, long separation, and the pangs of separation, the pains of separation, that was almost the whole life of the gopīs. And that has made them so dignified, so dignified. Test is there, whether it is love real, the test is in the separation. So long standing separation, so much test is never found. And the depth did not diminish, ha, ha, ever increasing depth which is impossible almost, to the last day.

 

   And both the cases, the background almost similar. Here also in Navadwīpa, to meet the opposite party with victory, to be victorious, to gain victory over the opposite party, Mahāprabhu left His household life to control them here in Nadia.

   And in Vṛndāvana līlā it is also similar, but a little different that the oppositions in Vṛndāvana līlā was coming from Mathurā side. Aghā, Bakā, Pūtana, Tṛnāvarta, they’re all being sent by Kaṁsa from Mathurā. So to uproot the opposition group Kṛṣṇa had to go to Mathurā. And when He went there He found that it is widespread. The Kaṁsa had his father-in-law Jarāsandha, then this Kālayavana, all these things, Śīśupāla, Dantavakra, and so many enemies. And after finishing them He’ll have to come to Vṛndāvana to play peacefully with these damsels. But that is also to uproot the opposition party Kṛṣṇa had to go to away.

   And He told in Kurukṣetra, “There are several other oppositionist. Finishing them I’m coming to be united with you very soon.” That sort of hope was given in Kurukṣetra to the gopīs. “I’m coming soon. Only a few more obstacles are there. Let Me finish and then I’m coming to be united with you.”

   And here also to conquer the opposition party Mahāprabhu had to go away from the place. And then conquering, after His conquest of the whole Āryan scholars, and religionists of different positions and creed, after five years when He came only after conquering the religious scholars of the south that was very famous at that time after five years when He came back to Navadwīpa, then Nadia, was another position, another different nature.

   The mass approached Him madly. Which is difficult to conceive, the mass with how much madness approached Śrī Caitanyadeva, the child of their own village, soil. They crossed the Ganges and the whole of the Ganges as far as could be seen was filled with human heads, as they’re crossing. This has been, the way they’re passing, no jungle is left, all being cleared by human feet. The jungles are all cleared, they’re going, running in such a way. And only for two days Mahāprabhu stayed with Vidyāvācaspati Mīśra in Vidyānagar then went towards Vṛndāvana. And sing.

 

yāhāṅ yāhāṅ prabhura caraṇa paḍaye calite
se mṛttikā laya loka, garta haya pathe

 

   [“Wherever the Lord touched the ground with His lotus feet, people immediately came and gathered the dirt. Indeed, they gathered so much that many holes were created in the road.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 1.165]

 

   Wherever He was putting His steps, the people behind taking earth from there. All going and taking earth and pits are being created. In this way.

 

   About eighteen years He lived a scholarly life. After that, about six years the home preaching saṅkīrtana. And at twenty-four years He took sannyāsa. And after twenty-four years, six years He wandered through the length and breadth of India, including Vṛndāvana. And the last eighteen years He was posted in Purī, then He stayed continuously in Purī. First six years He mixed with the general public. And the last twelve years He almost retired from the whole human society and engaged Himself deeply in the tasting the separation, union in separation of Rādhā-Govinda. And so many extraordinary signs were present, were expressed in His apparent body which can never be experienced anywhere, not even heard of. The separation can produce so much, such a wonderful effect in the body, mind, all these things.

 

   Śrī Gaurāṅga Avatāra, He’s of two-fold characteristic. The apparent side to deliver the people from the sin, take them towards Vṛndāvana, from Braja līlā. To give them their highest attainment of living by giving Name, Yuga-Avatāra. Distributing the transcendental sound, through the sound divine how one can reach the highest position, to show that.

   But another, and higher example was set there. Not in all Kali-yuga, but in special yuga, Kali-yuga. Once in Brahmā’s one day, that Kṛṣṇa Himself comes with the mood of Rādhārāṇī to search Himself. Thereby He wants to taste the mood of Rādhārāṇī, what She is? How is Her inner earnestness or hankering for Kṛṣṇa? And how She can taste about Kṛṣṇa by Her mood, by Her same mood? And what is the joy She derives from there? All these phases Kṛṣṇa Himself wanted to have some experience of.

 

   “Rādhārāṇī is so mad for Me, what is the cause? What is there in Me what She gets from Me that I can’t receive? Immeasurably mad for Me, what sweetness She can draw from Me? I can’t ascertain.”

 

   And to taste that He wanted to mould Himself in the mood of Śrī Rādhikā, and tried to taste His own self from that temperament, and came as Caitanya. When He proposed like that, conceived of such an incarnation, we’re told that Rādhārāṇī, She on Her part told: “You will madly roll on the earth, taking My Name sometimes. I can’t tolerate. I shall cover Your body with Mine, skin, or My colour. I won’t, I can’t allow You to roll on this body You will roll on the earth. I can’t tolerate. I shall embrace You from outward.”

 

   So, rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa svarūpam. So, those that know the ontological aspect they offer their respects for Śrī Caitanyadeva. The mood and colour of Rādhārāṇī, above, and the inner part is Kṛṣṇa Who is searching for Himself, tasting Himself. How sweetness is there? Why Rādhārāṇī is mad to taste Him? And what sort of sweetness is there? This we are told.

   And twelve years, the last portion of Mahāprabhu, forty eight years He was here, and last twelve years He engaged Himself in such deep attention to taste Himself, as He thought. The greatest taster has tasted Him in the greatest way. Everyone is mad to taste sweetness. Sweetness Himself is also mad to taste Himself. That is His nature, the constituent, sweetness, the ānandam, the love, its nature is to taste His Own Self. To know Himself that is introspection. The consciousness can know consciousness, that one can feel his own body, consciousness can conceive his own. So that ānandam also can taste ānandam of Himself, what is there within. There is something there.

   So Svarūpa Dāmodara Prabhu who is considered to be the Lalitā-Sakhī, the nearest friend of this līlā, he has said what Śrī Caitanyadeva is. Rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa svarūpam.

 

rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād

ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau

caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ

rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa svarūpam

 

   [“I worship Śrī Caitanya Mahāprabhu, who is Kṛṣṇa Himself, enriched with the emotions and radiance of Śrīmatī Rādhārāṇī. As the Predominating and Predominated Moieties, Rādhā and Kṛṣṇa are eternally one, with separate individual identities. Now They have again united as Śrī Kṛṣṇa Caitanya. This inconceivable transformation of the Lord’s internal pleasure giving potency has arisen from the loving affairs of Rādhā and Kṛṣṇa.”] [Caitanya-caritāmṛta, Ādi-līlā, 1.5]

 

   The two pastimes are parallel and eternal, Svarūpa Dāmodara Prabhu says. Whether winter is first and summer is next, or summer is first and winter is next, it is rolling in a circle, it is difficult to say. It is eternal pastimes, eternal movement. So Svarūpa Dāmodara says whether Caitanya Avatāra is first and Kṛṣṇa Avatāra is next, or Kṛṣṇa Avatāra first and Caitanya Avatāra next, it is difficult to say. Both is eternal.

Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir. Who is Rādhā? She is kṛṣṇa-praṇaya-vikṛtir. She’s the development of the sweetness that springs from Kṛṣṇa Himself.

 

 

83.01.14.B_83.01.15.A

 

Śrīla Śrīdhara Mahārāja: ...developed form as Rādhā. Coming from within. Springing up from within. A particular potency coming out of Himself. Hlādinī śaktir asmād ekātmānāv. So They cannot be conceived as quite separate thing, one and the same. Asmād ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau. But we’re told that in ancient times They divided into two. Deha-bhedaṁ gatau tau, caitanyākhyaṁ prakaṭam adhunā. Again both of Them, They’re the same, both parties, They’re combined as Caitanya. Tad-dvayaṁ caikyam āptaṁ, rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa svarūpam. Whose lustre and mood is of that Rādhārāṇī nature, and the reality within is Kṛṣṇa. Just as fire and its heat cannot be separated, it comes from the fire, something, sun and light. So separately They cannot exist, They’re one and the same, advaya-jñāna, Absolute One. But sometimes They show as divided, sometimes again united, in different moods. And sometimes when different They’re enjoying They’re separated self. And again little far, They’re under painful separation, not with the possibility of union. That is Their nature.

 

[rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād

ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau

caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ

rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa svarūpam]

 

   [“I worship Śrī Caitanya Mahāprabhu, who is Kṛṣṇa Himself, enriched with the emotions and radiance of Śrīmatī Rādhārāṇī. As the Predominating and Predominated Moieties, Rādhā and Kṛṣṇa are eternally one, with separate individual identities. Now They have again united as Śrī Kṛṣṇa Caitanya. This inconceivable transformation of the Lord’s internal pleasure giving potency has arisen from the loving affairs of Rādhā and Kṛṣṇa.”] [Caitanya-caritāmṛta, Ādi-līlā, 1.5]

 

   Śrī Rūpa Goswāmī says,

 

aher iva gatiḥ premṇaḥ, svabhāva-kuṭilā bhavet

ato hetor ahetoś ca, yūnor māna udañcati

 

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

   [Ujjvala-Nīlamaṇi]

 

   Just as the serpent goes naturally by crooked way, by zigzag way, natural, so the nature of love is naturally such. It is not straight. So the parties concerned, sometimes with cause, sometimes without cause, they quarrel and separation comes. It is necessary for the līlā. There is separation of four different kinds, one is prema-vaicittya, They’re both very near, still some separation arises, that is known as prema-vaicittya, separation.

 

   It is said, Kṛṣṇa is there, Rādhārāṇī is just nearby, She is seeing Her shadow just reflected on the body of Kṛṣṇa and so prejudiced She thinks that there is another lady. So a great pang of separation comes within. “What is this? Another lady is here?”

   Again, but Her mate, friend, Lalitā, she is giving warning to Her. “What do you say? It is only Your reflection reflected there, can’t see?” Then She’s coming to consciousness.

 

   This is such, they’re high things, not to be discussed in details, but this is the nature of love divine.

   Separation and union, both interdependent. One cannot stay without the other. And separation is created willingly to enhance union. And Mahāprabhu took sannyāsa to give that the people may take it easily.

   Old mother Śacī Devī is crying so hopelessly, helplessly. The young wife Viṣṇu Prīya, she’s helplessly passing her days. This will create an excitement into the hearts of the people and pierce their love divine. Mahāprabhu who was Nimāi Paṇḍit, what great benefit He took for us, He came for us. He made them sympathetic towards Nimāi Paṇḍit and for all these things it was necessary, the Lord took sannyāsa, went to take sannyāsa.

 

   Gaura Haribol. Gaura Haribol. Nitāi Gaura Haribol.

 

   For today is the day. _________________ [?] Five hundred years. _________________ [?] About four hundred eighty-three years ago. ___________ [?] Four hundred seventy-nine years ago this day Mahāprabhu went for sannyāsa to Katwa. In our calculation. Hare Kṛṣṇa. So we shall try to understand that for our benefit, and to take us to the height, to the zenith of our aspiration, and our prospect, our destination, He came here and tried His best to capture our hearts and take to His domain in that plane. A very small portion of this. Trāyate mahato bhayāt. Svalpam apy asya dharmasya.

 

[nehābhikrama-nāśo 'sti, pratyavāyo na vidyate

svalpam apy asya dharmasya, trāyate mahato bhayāt]

 

   [“Even a small beginning in this devotional service cannot go in vain, nor can any loss be suffered. The most insignificant practice of such devotional service saves one from the all-devouring fear of repeated birth and death in this world.”] [Bhagavad-gītā, 2.40]

 

   The taste of the highest quality of such things, a small portion is enough, will fulfil our highest purpose of life. With this hope, let us go here.

 

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.”]

 

   Gaura Haribol. Gaura Haribol.

   Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!

   Śrīpad A.C. Bhaktivedānta Swāmī Mahārāja kī jaya!

 

[lakṣa locanāśru-varṣa-harṣa-keśa-kartanaṁ]

koṭi-kantha-kṛṣṇa-kīrtanāḍhya-daṇḍa dhāranam

nyāsi-vesa-sarva-deśa-hā-hutāśa-kārtaraṁ

prema-dhāma-devam eva naumi gaura-sundaram

 

   [“Amidst the showering of tears of sorrow from the eyes of millions, He gladly cut off His beautiful long hair. As He accepted His daṇḍa, millions of voices were singing the glories of Kṛṣṇa. Thereafter the people of all lands cried out desperately in grief when they saw Him in the dress of a sannyāsī. I sing with joy the unending glories of my golden Lord Gaurasundara the beautiful, the divine abode of pure love.”]

   [Premadhāma-deva-stotram, 16]

 

   The scene was at Katwa some four hundred years back when Mahāprabhu took His sannyāsa. Beautiful tall figure, young, twenty-four, and curling beautiful hair.

   And the barber approaching to shave but coming back. “How I can remove such beautiful hair from such a beautiful head.” Began to cry.

   And so many crying aloud. “What a horrible thing is being done here.”

   Some say, “Who is the creator who created this sannyāsa? Who is he? Who is so hard that he created the sannyāsa-āśrama? Give up all his nears and dears and go taking up begging occupation from door to door, leaving his own, they’re crying helplessly. What is this creation of the Supreme? Is it logical, or hearty? Very cruel creation.”

   Mahāprabhu is smiling, He Himself is smiling.

   Anyhow, the barber was forced to shave the head. In the midst of weeping, wailing, crying of the mob, a portion threatening, in the midst of it, it was done.

   And the inevitable gradually came out, the sannyāsa function began.

   Candraśekhara Ācārya, the maternal uncle, he was deputed to take function in the rituals in the ceremony of sannyāsa, and he did so. Mahāprabhu, He Himself He had no senses always in normal position, in ecstasy, joy, dancing. The shaving, half shaving, He came out and began to dance and kīrtana, chant. In this way. Then anyhow it was finished, sannyāsa was finished.

 

   Mahāprabhu asked when the mantra will be conferred, Mahāprabhu asked His sannyāsa guru. “Is this the mantra I got in dream? You please check it.”

   “Yes, this is the mantram.”

   Then that mantra was given to Him. _____________ [?] And the name of the sannyāsī not in ordinary way but came through Keśava Bharatī in a peculiar name, “Kṛṣṇa Caitanya.” Neither Bhāratī, nor Purī, nor Giri, all these things. “Kṛṣṇa Caitanya” that Name came. And as soon as that Name came out the mob began to cry with the Name. Jaya Śrī Kṛṣṇa Caitanya Mahāprabhu kī jaya! In this way.

   Then Śrī Caitanyadeva in a new dress, red rag, robe, He embraced His Guru Bharatī and both of Them began to dance, chanting the Name of Kṛṣṇa. After some time the meaning of the Name was given out.

   “That You aroused Kṛṣṇa consciousness in the whole world. You have come down to make the whole people Kṛṣṇa conscious. So Your suitable Name cannot but be Kṛṣṇa Caitanya.”

   Then after the function is done, Mahāprabhu in trance began to chant one śloka, poem of Śrīmad-Bhāgavatam of tridaṇḍī-bhikṣu.

 

etāṁ sa āsthāya parātma-niṣṭhām, adhyāsitāṁ pūrvatamair mahaṛṣibhiḥ

ahaṁ tariṣyāmi duranta-pāraṁ, tamo mukundāṇghri-niṣevayaiva

 

   [“The previous great sages have accepted and shown the path of sannyāsa. I have now accepted that very form of life. Now, leaving everything aside, I shall run towards Vṛndāvana. There, taking the name of Mukunda, Kṛṣṇa, I shall cross over the ocean of nescience. Crossing over this māyā, I shall reach Vṛndāvana and fully enter the service of Kṛṣṇa.”] [Śrīmad-Bhāgavatam, 11.23.57]

& [Caitanya-caritāmṛta, Madhya-līlā, 3.6]

 

   In the eleventh canto of Bhāgavat, Kṛṣṇa is Himself giving description of tridaṇḍī-bhikṣu, a brāhmaṇa. How in the last stage he took tridaṇḍa-sannyāsa. And how he had to tolerate the torture of the society in different forms. There is in the last śloka one, etāṁ sa āsthāya parātma-niṣṭhām, adhyāsitāṁ pūrvatamair mahaṛṣibhiḥ. “The previous great sages they have accepted, they have shown the path of sannyāsa. That very form of life I have got, I have accepted, I have got now. Now what to do? Leaving everything back I shall run towards Vṛndāvana. And there taking the Name of Mukunda, Kṛṣṇa, I shall cross over the ocean of nescience, of illusion, misconception, the ocean I cross out.”

 

etāṁ sa āsthāya parātma-niṣṭhām, adhyāsitāṁ pūrvatamair mahaṛṣibhiḥ

ahaṁ tariṣyāmi duranta-pāraṁ, tamo mukundāṇghri-niṣevayaiva

 

   “The ocean of ignorance, nescience, that is misconception, I shall cross over, mukunda sevānaya, by My tendency to serve Mukunda Who is on the other side. Crossing over this māyā I shall reach Vṛndāvana and engage Myself in the service of Mukunda.”

 

   With this śloka Mahāprabhu suddenly started towards Vṛndāvana from Katwa, and entered into the adjacent forest therein on the banks of Ajai [?] River entered there.

 

prabhu kahe, - sādhu ei bhikṣura vacana, mukunda sevana-vrata kaila nirdhāraṇa

parātma-niṣṭhā-mātra veṣa-dhāraṇa, mukunda-sevāya haya saṁsāra-tāraṇa

se veṣa kaila, ebe vṛndāvana giyā, kṛṣṇa-niṣevaṇa kari nibhṛte vasiyā

 

   [“Śrī Caitanya Mahāprabhu approved of the (etāṁ sa āsthāya parātma-niṣṭhām) verse on account of the determination of the mendicant sannyāsī to engage in the service of Lord Mukunda. He gave His approval of this verse, indicating that it was very good. 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. 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, 3.7-9]

 

   “Now My duty is to reach Vṛndāvana as soon as possible. And there in some solitary place I shall take My seat and go on chanting the Name of Kṛṣṇa.”

 

   With this, Mahāprabhu ran towards Vṛndāvana and entered into jungle before evening. And Nityānanda Prabhu, Candraśekhara Ācārya, Mukunda Datta, Jagadānanda, these four they pursued Him, followed.

   Sometimes He’s running, sometimes suddenly He falls on the ground and began to cry, “Kṛṣṇa Kṛṣṇa.” Again getting up suddenly again began to run. Sometimes west side, sometimes north, sometimes south, in this way, running, running. Sometimes so swiftly He’s running away they cannot trace Him, especially in the night.

   Then they’re all disappointed. “Prabhu, our Lord must have left us.” They can’t find Him out. Suddenly they heard from far off from a place, in a very wailing tone He’s crying, “Kṛṣṇa, Kṛṣṇa, Kṛṣṇa.” Then they ran that side and saw that just on the field He’s lying and crying, “Kṛṣṇa, Kṛṣṇa.”

   So anyhow after some nursing again they began to start towards western side, Vṛndāvana side. In this way Nityānanda Prabhu is always wailing, taking the advantage of His trance. He’s wandering, wandering in trance. So taking advantage of His trance Nityānanda Prabhu anyhow coaxingly turned His face towards Vṛndāvana this side, in this way. That from Katwa, after, when going long direction side, bhakesa [?] it is mentioned in Caitanya-Bhāgavata. But up to this antala [?] on the other side of Ajai [?], He went, mention is there, they’re observing that place as the seat of Śrī Caitanya. Then they say Caitanya-daya. There is a place nearby they say Śrī Caitanya He turned His face from this side towards east. Anyhow, from the evening, the remaining day and night, and then also another day and night, then on the third day in the evening He came back by this side through Kalna to Śāntipura. Nityānanda Prabhu managed anyhow to take Him towards Śāntipura. So today began that sannyāsa. Bhramite pavitra kaila saba. Dik-vidik-jñāna nāhi, rātri-dina se. Bhramite pavitra kaila saba rāḍha-deśe.

 

[eta bali’ cale prabhu, premonmādera cihna / dik-vidik-jñāna nāhi, kibā rātri-dina]