His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja


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Śrīla Śrīdhara Mahārāja: [00:00 - 02:31 ?] That freedom is the highest type of slavery. Slavery becomes ____________ [?] comes together. A rare combination. Both slavery to the extreme and one can find freedom there. It is miraculous. So surrendered that they’re enjoying a kind of freedom. Does not care for themselves at all.


deha-smṛti nāhi yāra, saṁsāra-kūpa kāhāṅ [tāra, tāhā haite nā cāhe uddhāra

viraha-samudra-jale, kāma-timiṅgile gile, gopī-gaṇe neha’ tāra pāra]


   [Śrī Caitanya Mahāprabhu continued: “The gopīs are fallen in the great ocean of separation, and they are being devoured by the timiṅgila fish, which represent their ambition to serve You. The gopīs are to be delivered from the mouths of these timiṅgila fish, for they are pure devotees. Since they have no material conception of life, why should they aspire for liberation? The gopīs do not want that liberation desired by the yogīs and jñānīs, for they are already liberated from the ocean of material existence.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 13.142]


   How they can be, can come any bondage where they’re not conscious of their own individual selves? No bondage is apprehended. No apprehension of any bondage because they’re not conscious of their own individual existence. Deha-smṛti nāhi yāra, saṁsāra-kūpa kāhāṅ tāra, tāhā haite nā cāhe uddhāra. They do not care to work out their salvation from any condition.

   “For Kṛṣṇa’s sake anything and everything. Good, bad, whatever, it is of equal value to us.”

Svargāpavarga-narakeṣv, api tulyārtha-darśinaḥ. Whether hell or heaven of equal value to them. Svargāpavarga-naraka, nārāyaṇa-parāḥ sarve, na kutaścana. They’re never to be cowed down to be afraid of anything.


nārāyaṇa-parāḥ sarve, na kutaścana

svargāpavarga-narakeṣv, api tulyārtha-darśinaḥ


   [“Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Nārāyaṇa, never fear any condition of life. For them the heavenly planets, liberation and the hellish planets are all the same, for such devotees are interested only in the service of the Lord.”] [Śrīmad-Bhāgavatam, 6.17.28]


   Whether hell or heaven or liberation of equal value to them. So much so they’re mad in the service of Kṛṣṇa. Dedication is so great and intense. So slavery and freedom, this is very wonderful, slavery and freedom mixed together. The highest degree of slavery there they find freedom. So selflessness, so intense selflessness is possible, and that is Vṛndāvana, the land of love. Love, sacrifice to the highest degree love means, love means sacrifice to the highest degree. And none to be loser because everyone there is of that temperament, so no possibility of losing anything because the whole atmosphere is of the type. All take, take, take, take everything, take. No underground blackmailing so everything is cheap. Everything is cheap where aggrandisement taking things from the market put underground then there is dearth in the market. And here everything comes in the market _________________________ [?] Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Kṛṣṇa.


   From the tree, bird, insect, all. lilanukulyam yat kinca tena guna mati gato matama [?]

   The idea of land is such, from the highest to the lowest, from animate to so-called inanimate, all taken up __________ [?] no other beloved thing to the market, so opulence. Lilanukulyam [?] all helpful, all the motives to help Kṛṣṇa līlā, the satisfaction, the enjoyment of Kṛṣṇa. That centred opulence there and no one hides the capital into the iron chest, all out in the soul’s market.

   So this is the peculiar thing, the slavery and freedom. Slave consciousness is not there, by giving them, offering them, they consider that they’re fortunate. Fortunate they’ve got the chance to offer themselves for Kṛṣṇa, so they’re fortunate. It is a great fortune to be allowed to offer something for Kṛṣṇa and His devotees of that type. They all think that, “We’re fortunate that our things are being utilised for the service of the Lord with His own.” So slavery is fortune there. Hare Kṛṣṇa. Nitāi Gaura Hari bol.


   I was in Madras when Gandhi was invited to parliament for a round table conference after his second movement of civil disobedience. A round table conference was held in England and Gandhi invited, he accepted invitation and went.

   Then some people came with argument. “Oh, you recommend slavery. How will it be made, maybe slavery Kṛṣṇa dāsa, that Kṛṣṇa dāsa that is the object of life, my life after all is of slavery, slave mentality.”

   At that time when Gandhi went to keep the invitation in the parliament so many applications came to become his personal servitor, secretary. And the selection came with the editor of Hindu, a big high circulation paper in Madras, Hindu. And his editor got the selection to become Gandhi’s personal secretary at that time.

   Then I told that, “So many persons, so many so-called genius, they are very eager to get the service of Gandhi. All the so many scholars of leading persons of the country they’re in competition ‘who will be the personal secretary of Gandhi.’ And secretary, that is his assistant, his slave, his servant. To acquire, to get Gandhi’s service that is so high to you, but the service of the Lord that is not acceptable to you, you fools, you can’t understand what is God. The persons who are making competition to get the service of Gandhi, a man, and they say that to get the service of the Lord is slavery. What is this?” Hare Kṛṣṇa. Hare Kṛṣṇa.

   So slavery is the highest freedom, it is the opposite mix, it is like a wonderful thing.


[koṭi-jñāni-madhye haya eka-jana 'mukta'] koti-mukta-madhye 'durlabha' eka kṛṣṇa-bhakta


   [“Out of many millions of such wise men, one may actually become liberated, and out of many millions of such liberated persons, a pure devotee of Lord Kṛṣṇa is very difficult to find.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 19.148]


   Such a free amongst crores of free souls that one can be found in a crore who has been accepted to serve Kṛṣṇa. So what sort of slavery is that, we’re to calculate. Freedom, so that freedom is something like prostitute, freedom, what does it? Freedom, a free, a small unit of consciousness always vulnerable, always possibility of committing this and that wrong, what value of that? And to get the guardianship of the Supreme Entity, how elevated idea is that?


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]


[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]


   To get a guardian in Him Who is the highest authority, real guardianship is there. That is more than freedom. One is in the prison, prison house, in jail, then he’s let loose and becomes free. But to be engaged in a good service of the government, that is more than freedom from the prison house. Koti-mukta-madhye 'durlabha' eka kṛṣṇa-bhakta. That is something positive, dedication is a positive thing, and exploitation is negative. Our ideal is always fixed on exploitation, that by exploitation these scientific or, by exploitation we can elevate our position. This idea has entered into the very essence of our constitution, that we can elevate our condition only if we’re allowed to exploit the environment. This idea has been so mingled with all our natha’s that we can’t think that dedication is positive property. Prema means dedication, love means dedication. The degree of dedication, the degree of love to be calculated. So dedication that is positive, and exploitation that is negative. But we’re accustomed with the present civilisation so much we cannot think that without exploitation how can we live, a big. Without loan we cannot thrive in this world, international loan, but loan to what purpose? Loan only for eating and for food and clothing. Take loan to acquire a position into the land of infinite, Vaikuṇṭha. Then not only you but the loan giver they will also be benefited. So we collect funds only with this idea that collect funds as loan and we make loan for the service of the Lord. That is another thing, taking loan to improve one’s condition, real condition. That is no loan, they’re all benefited, the loan giver and the loan taker. Hare Kṛṣṇa. Hare Kṛṣṇa. Kṛṣṇa. Kṛṣṇa. So what is what?


kiṁ karma kim akarmeti, kavayo 'py atra mohitāḥ

[tat te karma pravakṣyāmi, yaj jñātvā mokṣyase ‘śubhāt]


   [“Even very learned men are baffled in ascertaining the nature of action and inaction. Some cannot comprehend action, while others cannot comprehend inaction. Hence, I shall now teach you about such action and inaction, knowing which you will attain liberation from the evil world.”] [Bhagavad-gītā, 4.16]


   The scholars fail to understand what is karma, how we’re to exercise, or utilise our energy, karma means to utilise our energy. How we shall utilise our energy, the scholars also cannot ascertain what way to go.


yā niśā sarva-bhūtānāṁ, tasyāṁ jāgarti saṁyamī

yasyāṁ jāgrati bhūtāni, sā niśā paśyato muneḥ


   [“While spiritual awareness is like night for the living beings enchanted by materialism, the self-realised soul remains awake, directly relishing the divine ecstasy of his uninterrupted spiritual intelligence. On the contrary, the wakefulness of materialistic persons addicted to sense enjoyment is night for the self-realised person who is completely indifferent to such pursuits. The realised souls, indifferent to the mundane, are ever joyful in the divine ecstatic plane, while the general mass is infatuated by fleeting mundane fancies devoid of spiritual joy.”] [Bhagavad-gītā, 2.69]


   Day to one is night to another. So sūrayaḥ, muhyanti yat sūrayaḥ, Bhāgavatam [1.1.1] in the beginning. What of ordinary men, men of ordinary standard of learning and experience, the experts will faint. Experts will fail to understand, to follow what I’m going to deal with in this book Śrīmad-Bhāgavatam. They will be bewildered, experts, the department of experts will be bewildered, will fail to understand what I’m going to say in this book Bhāgavatam. Muhyanti yat sūrayaḥ.


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

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


   [The environment is not dead - an overseer is there. Just as the sun is over our heads, every action is under our guardian’s eye. We should approach any duty thinking: “My guardian’s eye is always vigilantly watching over me, seeing everything I am doing, and whatever is happening to me. I need not worry about this environment or circumstance.”] [Ṛg-Veda, 1.22.20]


   We can go so far, even those that are always engaged in studying revealed truth, engaged themselves in association of revealed truth, practising, trying to practice that for their own benefit in different way they’re well versed with revealed truth. Who are suray, tad viṣṇo paramaṁ padaṁ sadā, paśyanti surayaḥ. Suray may be taken, identified with that class, who are always engaged with the connection of Viṣṇu, yaḥ idaṁ viṣṇuḥ vyāpnotīti, all pervading principal. That is who are after eternity, whose inquiry is after eternal things. Even they will be puzzled to know what I’m going to give to them in this Bhāgavatam. That ordinary Vedic scholar won’t be able to follow what I’m going to say here in Bhāgavatam.


   Śrīdhar Swāmī says, moksa visam jedavi nehastam prohijita kaitavota paramo [?]

  All sorts of deceptive - will have been completely eliminated, so much so that the freedom from māyā, mukti, that is also neglected here. Mukti, generally people think that the revealed truth will give us salvation, liberation from the bondage of māyā. That is what we can expect from the Vedic doctrine, mukti. We shall get liberated from all sorts of difficulties whatsoever, that is the gift of the revealed scriptures. But here it says that has also been discarded strongly. The mukti has nothing, it is an empty hand. With hand with poison, poison left out hand is empty. But hand must be full with nectar. mukarisam girapiri astum [?]


   So muhyanti yat sūrayaḥ, “Oh you scholars, you will have to faint here.”


   As [Śrīla A.C. Bhaktivedānta] Swāmī Mahārāja told Acyutānanda, “The discourse what I had with Śrīdhara Mahārāja,” Acyutānanda wanted to know, “What sort of discussion you had with Śrīdhara Mahārāja here?” Swāmī Mahārāja told, “Oh you will faint if I talk about that.”


   So muhyanti yat sūrayaḥ, bewildered, faint. The scholars, the different authorities of different schools of philosophical thought were present in the assembly of Śukadeva Goswāmī. His representation was so universal and all comprehending that even Nārada, Vyāsa, they also came to listen to that discourse, that great divine discourse. Śuka-mukhād amṛta-drava-saṁyutam.


[nigama-kalpa-taror galitaṁ phalaṁ, śuka-mukhād amṛta-drava-saṁyutam

pibata bhāgavataṁ rasam ālayaṁ, muhur aho rasikā bhuvi bhāvukāḥ]


   [“O expert and thoughtful men, relish Śrīmad-Bhāgavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Śrī Śukadeva Gosvāmī. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.”]

   [Śrīmad-Bhāgavatam, 1.1.3]


   Universal characteristic - this distribution of Śukadeva had the colour of universality. That looking at all different schools of thought, there may be so many schools of thought, but his delivery was of such character that it touched the salient points of all the different schools existing present at that time and connected with Kṛṣṇa consciousness. That was the speciality of the delivery of Śukadeva Goswāmī who is supposed to be always in connection with spirit and no connection with this mundane world.

   So much so that a young naked girl does not feel any necessity of covering her body. Śukadeva is passing by a tank and the local girls they’re with their naked body playing in the tank. Śukadeva passing, no, they don’t care for him. That he had no attention whatsoever to this mundane world, no charm for anything. Internal captured. All his sense experience is fully captured by the high centre of spiritual existence to a most intense degree. So he never allowed to come down to see things of relishing here in this mundane plane but deeply engaged there with the higher centre. This look does not, the eye does not see the family man things, ear does not care to hear the family names, sweet sound, everything. The touch is not hankering for any softness of the mundane things. All drawn, intensely drawn to the centre, higher.

   And he, when he came to give delivery of the Kṛṣṇa līlā which apparently seems to be most crooked and most narrow and even demoralised, so narrow that to thieve other’s things and eat, to enjoy other’s wives, to speak lie for selfish purpose. All these things represented there, so narrow, so selfish, so self-centred, and that is to be distributed as the most universal. The difficult task, most difficult task. That so selfishness is to be represented the most universal, it is the greatest difficulty to make others understand this thing. And he did that, gave universal characteristic to those apparently seeming selfishness. Śuka-mukhād amṛta-drava- saṁyutam. The nectar of his delivery, his touch, the touch of his experience, spiritual experience, that worked as nectar for so many different schools. So universal it was.


tapasvino dāna-parā yaśasvino, manasvino mantra-vidaḥ sumaṅgalāḥ

kṣemaṁ na vindanti vinā yad-arpaṇaṁ, tasmai subhadra-śravase namo namaḥ


   [“I offer my repeated obeisances unto the Supreme Lord, who is all-famous as the Supreme Good. Without offering their actions unto Him, neither the liberationists (jñānīs) who are dedicated to austerities, not the charitable worldly workers (karmīs), nor the world famous, nor the performers of Aśvamedha sacrifices, nor the sages or yogīs, nor persons dedicated to chanting mantras, nor persons of virtuous behaviour - none of them can attain any auspiciousness in life.”] [Śrīmad-Bhāgavatam, 2.4.17]


   “You all, all the authorities of different departments, you are conscious of the fact that ultimately you have to connect with something supramental. What is that thing? You are not independently giving delivery of your goods, you are to connect with something else of some form or other, and what is that? Try to understand, in this way.”


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

   The naturally ripe fruit of the tree of truth of revelation. The natural fruit and in ripe condition is Bhāgavatam. Just in the stage of giving taste, taste it, taste it.


[viṣayā vinivartante, nirāhārasya dehinaḥ / rasa-varjaṁ] raso 'py asya, paraṁ dṛṣṭvā nivartate


   [“Although the person of gross corporeal consciousness may avoid sense objects by external renunciation, his eagerness for sense enjoyment remains within. However, inner attachment to sense objects is spontaneously denounced by the person of properly adjusted intelligence, due to his having had a glimpse of the all-attractive beauty of the Supreme Truth.”] [Bhagavad-gītā, 2.59]


   Taste it, all other tastes of your previous life will at once be resolved into ash. Taste this fruit Bhāgavatam. And what is the price? Laulyam api mūlyam ekalaṁ.


[kṛṣṇa-bhakti-rasa-bhāvitā matiḥ, kriyatāṁ yadi kuto 'pi labhyate

tatra laulyam api mūlyam ekalaṁ, janma-koṭi-sukṛtair na labhyate]


   [“Pure devotional service to Kṛṣṇa cannot be obtained by performing pious activities even for millions of births. It can be purchased only by paying one price: intense eagerness. Wherever it is available, one must purchase it immediately.”] [Caitanya-caritāmṛta, Madhya-līlā, 8.70]


   Nothing in this world can be conceived to be the real price of this thing, but only your soul, you, only the price is your own self. It will be converted into slavery. Laulya, lobha, your inner attraction, ruci, your greed, your sincere want, sincere hankering for the thing, that is the only price, the sincere hankering. “Do you want it?” “Yes I want.” “Take it.” Sincere transaction. No business like crookedness, diplomacy, simple transaction. “You want it from the core of your heart?” “Yes I want.” You’ll get it. Laulyam api mūlyam ekalaṁ, janma-koṭi-sukṛtair na labhyate. With crores of attempts to get it from other directions is all futile, only your sincere demand, “I want this.” That is what is necessary, nothing else. That transaction, plenary transaction, because concern the interest of both the parties that: “I am Yours.” Tasmai deyaṁ tato grāhyaṁ.

[na me ’bhaktaś catur-vedī, mad-bhaktaḥ śva-pacaḥ priyaḥ
tasmai deyaṁ tato grāhyaṁ, sa ca pūjyo yathā hy aham]


   [“A brāhmaṇa who is expert in studying all four Vedas is not dear to Me. But a devotee who comes from a family of outcastes (caṇḍālas) is dear to Me. Whatever he touches becomes pure. That devotee, although born in a family of outcastes, is as worshippable as I am.”] [Hari-bhakti-vilāsa, 10.91 [?]

   [Gauḍīya Kaṇṭhahāra, 3.59]



   [“Even though a person is a very learned scholar of the Sanskrit Vedic literatures, he is not accepted as My devotee unless he is pure in devotional service. However, even though a person is born in a family of dog-eaters, he is very dear to Me if he is a pure devotee who has no motive to enjoy fruitive activity or mental speculation. Indeed, all respect should be given to him, and whatever he offers should be accepted. Such devotees are as worshipable as I am.”] [Hari-bhakti-vilāsa10.127 [?]

   [Śrīmad-Bhāgavatam, 7.15.2, purport]


   “I am Yours, I belong to none.” And the Lord is also saying in His line. “I am yours.” Both the parties will come to this transaction. He will say, “I am Yours.” And, “Oh, You are mine? I am yours.” This sort of opening and transaction, that will take place.


dīkṣā-kāle bhakta kare ātma-samarpaṇa, sei-kāle kṛṣṇa tāre kare ātma-sama


   [“At the time of initiation, when a devotee fully surrenders unto the service of the Lord, Kṛṣṇa accepts him to be as good as Himself.”] [Caitanya-caritāmṛta, Antya-līlā, 4.192]


martyo yadā tyakta-samasta-karmā, niveditātmā vicikīrṣito me

tadāmṛtatvaṁ pratipadyamāno, mayātma-bhūyāya ca kalpate vai


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

   [Śrīmad-Bhāgavatam, 11.29.34]


   “You are within My family, ātma-bhūyāya ca kalpate.”

   Tato māṁ tattvato jñātvā, viśate tad-anantaram. He enters into Me. What is Me? In My family, He enters into Me.”


[bhaktyā mām abhijānāti, yāvān yaś cāsmi tattvataḥ

tato māṁ tattvato jñātvā, viśate tad-anantaram]


   [“Only through love and devotion can I be understood as I am. Thereafter, fully understanding Me, you can merge into My entourage.”] [Bhagavad-gītā, 18.55]


Tato māṁ tattvato jñātvā, viśate, one enters. Tad-anantaram, he knows ontologically who am I, and I am not indifferent thing, nirviśeṣa, non-differentiated, non-specified thing. Myself means a system, an organised thing. I have got My devotees, I have got My home, I have got so many things, I means that. So tato māṁ tattvato jñātvā, when he comes to know finally who am I. Who is a king? King means there are many things within him. So when he comes to know really that I am so and so, I have got family, he enters into that, enters into My family. Viśate tad-anantaram, he enters into Me. That does not mean that he loses his individual position, existence. But Me means, “enters into Me,” means with svarūpa-śakti, I am there with My family, with My domain, with so many things necessary for Me, that whole system. And he enters into that.”

Ātma-bhūyāya ca kalpate, in Bhāgavatam that is also. “He becomes Mine. Mine does not enter into Me and loses his existence. Ātma-bhūyāya one becomes My own, he becomes My own. I accept him to be My own, ātma-bhūyāya ca kalpate.”


martyo yadā tyakta-samasta-karmā, niveditātmā vicikīrṣito me

tadāmṛtatvaṁ pratipadyamāno, mayātma-bhūyāya ca kalpate vai


   Hare Kṛṣṇa. Hare Kṛṣṇa.

   namo ye kari vena dayal kori ami paiva vaisnava pada chaya cari ami cari veni visaya cave [?]

   Generally we’re attracted by Him, He takes and hands us over to His own. And then they take him, and according to his capacity in the rasa and service, they place them somewhere else. “You do your duty remaining with this particular group, it will be suitable for you.” They also distribute in this way.


   kavay se caitanya miri kauri vino daya kaubari paibhyo vaisnava pada chaya [?]

   First attraction generally by the Lord Himself. Then He allows us to enter into His camp. Then hands over to some particular group according to my capacity. And they also take and adjust me in proper place so that I might be best utilised for His service, in different rasa and different departments in the rasa also. The rasa that has various departments of service, so according to my capacity I’m given engagement in a particular place for service. In this way their final adjustment into our eternal inner function.


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

   Kṛṣṇa. Kṛṣṇa. Kṛṣṇa. Kṛṣṇa. Nitāi.


Devotee: We see that in Raghunātha Dāsa Goswāmī he went to Mahāprabhu, then Svarūpa Dāmodara, and then Rūpa Goswāmī.


Śrīla Śrīdhara Mahārāja: Yes. That is seen in the life of Raghunātha Dāsa. Mahāprabhu first handed him over, giving charge to Svarūpa Dāmodara.

   “With this advice that I give the charge of your training to this My friend Svarūpa Dāmodara and he knows even more than Me. So with confidence and steadiness you try to follow what he advises you to do.”

   He was doing like that somewhat. Then one day again he came to Mahāprabhu.

   “Why have You taken me out of my home? I can’t understand fully. Please say something definite to me what I’m to do in my practical life, every day dealings.”

   Then Mahāprabhu, “I have already given Svarūpa Dāmodara as your guardian, teacher, and he will, you may ask him and he will be able to supply all your spiritual necessities. But still if you have got much glamour to hear something direct from Me, I say.”


grāmya-kathā nā śunibe, grāmya-vārtā nā kahibe

bhāla nā khāibe āra bhāla nā paribe

[amānī mānada hañā kṛṣṇa-nāma sadā la'be

vraje rādhā-kṛṣṇa-sevā mānase karibe]


   [Śrī Caitanya Mahāprabhu told Raghunātha Dāsa Goswāmī: “Don’t indulge in worldly talk, don’t hear worldly talk. Try your best to avoid mundane matters. Don’t eat delicious dishes, but take whatever ordinary food may come of its own accord; and don’t dress luxuriously. Always try to take the Name of Kṛṣṇa with the attitude of giving respect to others, without expecting respect from anyone. Be humble, but never aspire after respectful dealings from others. In this way, try to take the Name of Kṛṣṇa constantly. And within, try to serve Śrī Śrī Rādhā-Kṛṣṇa in Vṛndāvana. Mentally, be in Vṛndāvana rendering Service to Śrī Śrī Rādhā-Kṛṣṇa līlā.”] [Caitanya-caritāmṛta, Antya-līlā, 6.236-7]


   “Don’t indulge yourself in hearing and talking affairs of the mundane world. Don’t try to taste good sweet and other tasteful things for your food. And also don’t try to get good fashionable dress for you. This is external observance about which I say to you. And internally you will try: vraje rādhā-kṛṣṇa-sevā mānase karibe, nāma sadā la'be, externally you will try to take the Holy Name of Lord Kṛṣṇa, always externally. And internally you will try to aspire after the service of the gopīs as in the loving way they served Kṛṣṇa.

Amānī mānada hañā kṛṣṇa-nāma sadā la'be, when you will take the Name you will cast yourself, your fate, you will cast in only concentrate yourself only in the sound aspect of the Supreme Lord...





Śrīla Śrīdhara Mahārāja: “Your attitude will be to the environment, amānī mānada, you try to show respect to anybody you come across. But don’t expect any honour or respect from any side to you. Don’t expect even that you’re a sādhu - the people will give some respect of a sādhu to you. Don’t expect that, amānī mānada. Kṛṣṇa-Nāma. In this way you go on taking the Name of Kṛṣṇa. And vraje rādhā-kṛṣṇa-sevā mānase karibe. And internally you’ll aspire after the service of Kṛṣṇa in Vṛndāvana as done by the gopīs. Vraje rādhā-kṛṣṇa-sevā mānase. Both service of Both Rādhā and Kṛṣṇa, that in mādhurya-rasa. You’ll prepare yourself for the service of that. And outwardly take the Name, but don’t expect any honour from any side, but you’ll give honour to all, so that no disturbance may come to you in your such campaign of life. And more externally you don’t try to get anything palatable, comfortable, or for dress, or for food, or for anything else. And don’t mix with the talk of the ordinary people at large.”


[grāmya-kathā nā śunibe, grāmya-vārtā nā kahibe

bhāla nā khāibe āra bhāla nā paribe

amānī mānada hañā kṛṣṇa-nāma sadā la'be

vraje rādhā-kṛṣṇa-sevā mānase karibe]


   [Śrī Caitanya Mahāprabhu told Raghunātha Dāsa Goswāmī: “Don’t indulge in worldly talk, don’t hear worldly talk. Try your best to avoid mundane matters. Don’t eat delicious dishes, but take whatever ordinary food may come of its own accord; and don’t dress luxuriously. Always try to take the Name of Kṛṣṇa with the attitude of giving respect to others, without expecting respect from anyone. Be humble, but never aspire after respectful dealings from others. In this way, try to take the Name of Kṛṣṇa constantly. And within, try to serve Śrī Śrī Rādhā-Kṛṣṇa in Vṛndāvana. Mentally, be in Vṛndāvana rendering Service to Śrī Śrī Rādhā-Kṛṣṇa līlā.”] [Caitanya-caritāmṛta, Antya-līlā, 6.236-7]


   “Then again after saying this, again I put you.” There is a break. He gave it to Svarūpa Dāmodara as his guardian tutor but when he revolted and he again came to ask something from Mahāprabhu, dishonour to Svarūpa Dāmodara. So again with this He put his hand to the hand of Svarūpa Dāmodara. “I am giving him as your guardian. Whatever will be necessary for your good he will give. He knows more than Myself.” In this way again He put his hand to Svarūpa Dāmodara’s hand.


   And then after in this way sixteen years he passed in Purī with the company of Mahāprabhu and Svarūpa Dāmodara and others, friends, paraphernalia of Mahāprabhu. Mahāprabhu when withdrew, most of His servitors also disappeared, he went direct to Vṛndāvana. Previously he did not visit Vṛndāvana, heard so much so he went direct to Vṛndāvana.

   “That after having a look around I shall try to give up this body anyhow, no charm for this body any longer.” But when he reached Vṛndāvana he met Rūpa and Sanātana and found that, “Caitanyadeva is still living here, Śrī Caitanyadeva. He has withdrawn from His līlā in Purī but in Rūpa and Sanātana, in His order to Rūpa and Sanātana they’re so busily engaged in dealing with the teachings of Śrī Caitanyadeva that I find Him incarnate in them. They’re full of the spirit of Śrī Caitanyadeva, fully captured by Caitanyadeva and engaged themselves in the highest service of Him, His desired service.”

   His true representative of a preaching tendency of Śrī Caitanyadeva he found in them. And to go away from this world, that aspiration left him. “No. I shall live with them as long as possible in the cultivation of what Śrī Caitanyadeva wanted us to give in His teaching.”

   As Kṛṣṇa is in His Name, in His pastimes He’s here, He’s here. So he left the idea of leaving this world and with full energy engaged themselves in the service of Rūpa, Sanātana in coalition began to live.

   Sanātana according to the advice of Śrī Caitanyadeva, he used to take care of all the, all those that came in connection of Śrī Caitanyadeva there. So under their direction Raghunātha lived there a long time.

   He was connected, came in connection with Mahāprabhu after Rūpa, Sanātana. After sannyāsa Mahāprabhu travelled through the main holy places of the South, then came back to Navadwīpa, went to Rūpa, Sanātana, then came back. And not in Navadwīpa but direct to Śantipūra, and there Raghunātha met Him. So after Rūpa, Sanātana met, the junior, younger, to Rūpa, Sanātana, so he had no disadvantage to calling as they’re elder brother, Rūpa, Sanātana. “No trouble, they’re my superior.” In age also they’re also perhaps superior, senior, and education also, in all these things. So under their care he lived long time and dived deep into the rasa which Śrī Caitanyadeva specially inspired Rūpa Goswāmī to deal with, this madhūrya-rasa. Raghunātha got taste of that and lived there happily up to eighty or ninety years old.


   And through Kṛṣṇa Dāsa Kavirāja came in his connection and was inspired by him, and we have got the Caitanya-caritāmṛta from him. Raghunātha has given us many poems, very sweet poems fully surcharged with that ecstasy of that transcendental Vṛndāvana, Vilāpa-Kuṣumāñjali, Stavavalli.

   Rūpa Goswāmī also Stavamālā, and many, Ujjvala-Nīlamaṇi, Bhakti-rasāmṛta-sindhu, Laghu- Bhāgavatāmṛta, all these things, the Nataka, Vidagdha-Mādhava, Lalitā-Mādhava, they come from Śrī Rūpa. Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Gaura Hari.

   Raghunātha Dāsa Goswāmī’s considered to be the Ācārya of the prayojana-tattva, the end of our life, highest end of our life is personified in him, prayojana-tattva Ācārya, what is the final necessity, final fulfilment of life, Rādhā-dāsya, that we find in him. Hare Kṛṣṇa. In Caitanya-caritāmṛta, Kavirāja Goswāmī at the end of every chapter:


śrī-rūpa-raghunātha-pade yāra āśa, caitanya-caritāmṛta kahe kṛṣṇadāsa


   [“Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narate Śrī Caitanya-caritāmṛta, following in their footsteps.”]


   “I, Kṛṣṇadāsa, who is writing this book, in the end of conclusion of every chapter, I aspire after the service of Rūpa and Raghunātha. I fervently pray to get the direct service of Śrī Rūpa and Raghunātha. This is my highest aspiration of life, Rūpa and Raghunātha, their service, pade yāra āśa. My ambition is this to get the service of these two great personages, pade yāra. That servant of these two great masters, I am Kṛṣṇadāsa, I am writing this. It is their writing all surcharged with their sympathy and blessings. Aspiring after and not got, not got but aspiring. Who am I? I am a servant, I am aspiring for the service of Rūpa, Raghunātha, how pleased they are. I am that Kṛṣṇadāsa.”


Śrī-rūpa-raghunātha-pade yāra āśa, at the end of every chapter in Caitanya-caritāmṛta these two lines you will find: śrī-rūpa-raghunātha-pade yāra āśa. “All my hope, my expectation is to attain the service of the holy feet of these two great persons, pārṣadas, eternal servitors of Mahāprabhu, loving servitors of Mahāprabhu. That Kṛṣṇadāsa, I’d like to say, present something for you all, my friends. And with so, I have no value, negative value I have got. Purīṣera kīṭa haite muñi sei laghiṣṭha. I know fully that I am meaner than the worm in stool.”


jagāi mādhāi haite muñi se pāpiṣṭha, [purīṣera kīṭa haite muñi se laghiṣṭha

mora nāma śune yei tāra puṇya kṣaya, mora nāma laya yei tāra pāpa haya]


   [Kṛṣṇadāsa Kavirāja Goswāmī says: “I am worse than a worm in stool. When Jagāi and Madhāi came in the relativity of Mahāprabhu they were considered to be the worst sinners, but I am worse than them. My sins are so dirty no one can even dream such things. I am such a great sinner that whoever will hear about me, dirt and sin will enter him through his coming in contact with my name. Sin will enter one who once hears my name, and his good qualities will vanish.”] [Caitanya-caritāmṛta, Ādi-līlā, 5.205-6]


   “The world knows Jagāi Madhāi as the meanest sinners, but I am more mean than they muñi se, Jagāi Madhāi, muñi se pāpiṣṭha. So much so, mora nāma śune yei tāra puṇya kṣaya. Whoever will take my name he will commit sin. And whoever will take my name his merits, his puṇya, his purity will be lost. His puṇya, his good merit will be lost, purity will be defiled. And who will take my name, who will hear my name his puṇya will be finished, diminished, and who will take my name he will commit sin direct. I am such a type of jīva.

   But great Nityanānda Prabhu’s ocean of mercy anyhow came on my head and took me to this place. I am mentioning here about the, mentioning here about my elevated position. I’m not ashamed to express that I have got this Rūpa, Sanātana, the Vṛndāvana, all these, Rādhā-Govinda, Madana-Mohan, I have got. I have no shame that I say that I assert that I have got so many things. But if I do not say so I’ll be ungrateful to Nityanānda Prabhu. I’m nothing, I have got such position, I’m such and such low, meanest of the mean. But Nityanānda Prabhu’s grace has taken me here I can’t deny. If I deny this then I will be ungrateful to Nityanānda Prabhu. It is His grace, He has taken from my family life to Vṛndāvana and Rūpa, Sanātana, all the scriptures, and the divine love, Govinda, Madana-Mohan, all these things. I have got something at least. I must have to commit that, and it is only the grace of Nityanānda Prabhu.

   But as my real position I’m meanest of the mean, than the worm of the stool, than the sinners, than the Jagāi, Madhāi. And who will take my name he will commit sin. Who will hear about my name he will lose his purity. Such is myself, this Kavirāja Goswāmī.”


   And also he says: “I show my reverence to those who will come to read this book, and those that will hear also, the future listener, and who will have discussion. Who will come in connection with this book, I show my honour and prostrate on their feet. Who will read this book I fall flat on their feet. Because I am fully conscious that here is something which is inestimably great.”


ei grantha lekhāya more ‘madana-mohana’ / āmāra likhana yena śukera paṭhana


   [“Actually Śrī-Caitanya-caritāmṛta is not my writing but the dictation of Śrī Madana-mohana. My writing is like the repetition of a parrot.”] [Śrī-Caitanya-caritāmṛta, Ādi-līlā, 8.78]


   “I’m conscious I’m so aged, infirm, my hand is always trembling, I can’t see, can’t hear. Still, because the Vaiṣṇavas ordered me I tried and I’m writing all these things. This is not my writing, oh you audience, it is Madan-mohan, He’s making me write, it is not mine. I’m an instrument, I’m fortunate that I’ve become an instrument to this great treatise.”


   In this way Kavirāja Goswāmī is representing himself. And he’s the disciple of Raghunātha Dāsa Goswāmī, direct disciple. When Jāhnavā Devī, She went to have a tour in the Vṛndāvana, there it is mentioned. Raghunātha Dāsa he’s almost perhaps he’s going away from this world, taking very slowly the Name of Kṛṣṇa. And Kavirāja Kṛṣṇadāsa he was seen standing by his bed. I found him in Rādhā-Govinda. The Raghunātha in his last time taking the Name, and Kavirāja is attending, standing by his bed, mentioned in Bhakti-ratnākara. Jāhnavā Devī the beloved wife of Nityānanda Prabhu.


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


   Today I’m told is the birthday of Abhirāma Goswāmī. He was one of the ten friends of Nityānanda. In Hooghly somewhere he had his abode. Abhirāma, he was Śrīdhama sakhā in Vṛndāvana. Very physical strength. Baladeva had the greatest physical strength, and next Śrīdhama. So Nityānanda, Baladeva, and Abhirāma is Śrīdhama.

   When once Nityānanda went on tour to his house and the followers of Nityānanda told, “He’s Balarāma, Nityānanda is Balarāma.”

   “Oh, is it? Is He Balarāma? Then I can test Him. In Vṛndāvana only Balarāma could catch me when I take to running a race. After touching I shall take, I shall begin to run and none could follow me only Balarāma. He only two and a half steps He could catch me. I want to test Him.”

   And in this way it was arranged and touching Nityānanda Prabhu gave a good run, and Nityānanda Prabhu only half jumping caught him.

   “Yes, You are Nityānanda, You are Baladeva, You are Baladeva, I’m caught.”

   It’s written in some book...


   And Śrīnivāsa Ācārya met him. He lived a long time and Śrīnivāsa Ācārya he went to see that still one pārṣada, one contemporary of Mahāprabhu is there, went to see him. And he went with the expectation to honour him as Guru, superior and...


   Abhirāma also heard that the Śrīnivāsa is a good boy, and very devoted nature. To test him, showing something, “Oh Śrīnivāsa, do you find what is that? It is a snake.”

   “Oh, it is a snake.”

   “No, no, it is only that straw made rope.”

   “Oh, yes, it is straw.”

   “No, no, no, a snake.”

   “Yes, a snake.”


   Whatever he sees, ignoring his own sense experience, whatever comes out from his mouth Śrīnivāsa accepts that in full confidence. Such should be the degree, the intensity, of our faith in the advises of our Guru. Only, “This is snake.” “No, no, this is rope.” Whatever comes from his mouth he sees that and not the thing, not fossil, not Berkley. “Coming from above,” it is that we see. Not any physical representation has any value to him. So much given to the higher masters, cent-per-cent sold there, faith and confidence to the master above. That “His word is showing things outside.” Now this, next second that, next second this, next second that, next second this, next second that. Full faith there, no faith in the mundane plane. These are to be learned by us. How much attention should we give to the Śruti, the Veda, to the aptavagra [?], to the sayings of our masters, Gurudeva. And this mundane presentation to us, to our senses, no value.

   Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Nitāi.


Bhakti Vijñāna Bhāratī Mahārāja: Mahārāja. Is there a story about Abhirāma Dāsa Ṭhākura and once he picked up a large branch, that story?


Śrīla Śrīdhara Mahārāja: Yes, such strength he showed that.


[rāmadāsa abhirāma — sakhya-premarāśi] ṣolasāṅgera kāṣṭha tuli’ ye karila vāṅśī


   [“Rāmadāsa Abhirāma was fully absorbed in the mellow of friendship. He made a flute of a bamboo stick with sixteen knots.”] [Caitanya-caritāmṛta, Ādi-līlā, 10.116]


   He made a big trunk of a tree, treated it as his flute. And that trunk was so heavy that, ṣolasāṅge, one sāṅge means carried by four persons, that is one sāṅge. Sāṅge means a friend of this type and four men put in his shoulder, here one, here one, here one, here one, and this friend is called as sāṅge. So sixteen sāṅge, what can be carried by sixteen such so, chasuna chosati [?] sixty-four persons carried that weight. A trunk of a tree he easily held it and put it in his mouth as if he’s playing with the flute. Ṣolasāṅgera kāṣṭha tuli’ ye karila vāṅśī. Treated that trunk as his flute. Such physical strength he had.

   And Nityānanda Prabhu had more strength than him.


   Mādhvācārya was very strong. It is written in a - “Twenty or so strong men can lift a stone. That stone was taken by his left hand and replaced somewhere.” And it is written there in that stone.

   Mādhvācārya eko hasthina anitasila stapitasila [?] It is written in the stone we’re told.

   “With one hand he removed this stone and placed it here. And that is so heavy that twenty strong men, can carry or cannot carry?” Something like that.

   Mādhvācārya, he’s considered to be the incarnation of Hanumān - Bhīma. Kṛṣṇa and Bhīma, Vāsudeva and Mādhvācārya. Kṛṣṇa Bhīma, and Rāmacandra Hanumān. In Rāmacandra who was Hanumān, in Kṛṣṇa Avatāra he was Bhīma. And in Vāsa Avatāra he was Mādhva. They say like this, he was an incarnation of Hanumān and Bhīma, very strong, impressive. Gaura Hari bol.


Bhakti Vijñāna Bhāratī Mahārāja: Abhirāma Dāsa Ṭhākura, did he compose anything?


Śrīla Śrīdhara Mahārāja: I don’t think so.


Bhakti Vijñāna Bhāratī Mahārāja: No. Is Nityānanda-caritāmṛtam something else?


Śrīla Śrīdhara Mahārāja: I do not know. Gaura Hari bol. Gaura Hari bol. Nitāi. Nitāi.



   The fighting persons they used to put some sort of stocking made up of their skin, and the friction when they’re firing the bow, the friction on the arm against that they’re skin, is generally used, that is very hardy, godika [?].


Bhakti Vijñāna Bhāratī Mahārāja: This godika does it have poison Mahārāja, on the mouth? Does it have poison?


Śrīla Śrīdhara Mahārāja: Poison?


Bhakti Vijñāna Bhāratī Mahārāja: Yes, poison, does it?


Śrīla Śrīdhara Mahārāja: So it is classified now under the class of snake poison.


Aranya Mahārāja: It is poisonous? They are poisonous?


Śrīla Śrīdhara Mahārāja: It’s said the poison from the mouth.


Aranya Mahārāja: He’s asking, “Is there poison there?”


Śrīla Śrīdhara Mahārāja: Maybe.


Aranya Mahārāja: They’re very afraid though, they run away when they see people. They eat snakes.


Śrīla Śrīdhara Mahārāja: Do not know.


Aranya Mahārāja: We’ve heard that they eat snakes.


Śrīla Śrīdhara Mahārāja: That is mongoose.


Aranya Mahārāja: Mongoose’s diet.


Śrīla Śrīdhara Mahārāja: Mongoose, they live on the snake. Anti, snake and mongoose, horse and buffalo, ahina kulam asva mahisam [?] And then another natural enemy. asva mahisam ahina kulam [?] and some other group, kako lokiya [?], crow and owl, natural enemies. Kako lokiya, kak means crow and alo means owl. Kako lokiya, asva mahisam, and ahina kulam, natural enemies.


Aranya Mahārāja: Peacock is also natural enemy of cobra.


Śrīla Śrīdhara Mahārāja: Peacock, yes. That is one-sided perhaps, from the peacock and not from the snake, they won’t attack peacock. But here, both the parties whenever they meet they fight with each other. If owl gets crow at night, at day-time they can’t see so they are prey to crow, at night if an owl finds any crow he will kill it surely. Both are enemy to both.


Aranya Mahārāja: How is it that the horse and water buffalo?


Śrīla Śrīdhara Mahārāja: Horse and water buffalo if they meet generally they fight with one another.

And also in the vegetable rank this green plantain and ginger, ha, ha, ha.


Aranya Mahārāja: Green plantain and ginger, they don’t go together?


Śrīla Śrīdhara Mahārāja: They don’t harmonise, perhaps that is also said, this alaikas kalai [?] they’re enemy to one another anyhow.


Aranya Mahārāja: If you eat the two together does it cause some difficulty in the stomach?


Devotee: Also the Vaiṣṇavas and the māyāvādīs.


Śrīla Śrīdhara Mahārāja: Ha, ha, ha.


Devotee: Whenever they meet they fight.


Śrīla Śrīdhara Mahārāja: I wrote one verse about Guru Mahārāja.

Māyāvāda-timiṅgilodara-gatān uddhṛtya jīvanimān.


[śrī-siddhānta-saraswatīti vidito gauḍīya-gurv-anvaye

bhāto bhānuriva prabhāta-gagane yo gaura-saṁkīrtanaiḥ

māyāvāda-timiṅgilodara-gatān uddhṛtya jīvanimān

kṛṣṇa-prema-sudhābdhi-gāhana-sukhaṁ prādāt prabhuṁ taṁ bhaje]


   [Śrīla Bhaktisiddhānta Saraswatī Ṭhākura is well renowned within the select line of the magnificent Gauḍīya preceptors. He appears in the morning sky like the radiant sun and resounds the wonderful glories of Śrīman Mahāprabhu, delivering the poor souls helplessly devoured by the whale swallowing doctrine of impersonalism. I worship that great master who allowed the fallen souls a precious chance to dive deeply into and experience the bliss found in that ambrosial ocean of pure love for Lord Kṛṣṇa.”]


Māyāvāda has been described as a timiṅgila. Timiṅgila means it is supposed that there are so many who are such big animals in the ocean that can devour that whale. Timiṅgila, gila means “can swallow” those big animals that can swallow a whale. There is a conception that such animals live in the ocean. So māyāvāda has been described as a timiṅgila, as in Śrīmad-Bhāgavat [10.1.5-7] bhīṣma droṇa timiṅgilodara. Something mentioned in the war of Kurukṣetra in Bhāgavatam, timiṅgilo, they’re very furious warriors, just like a whale-eater they were exceptional brave warriors. And Kṛṣṇa saved the Pāṇḍavas from those great whale-eaters, Bhīṣma, Droṇa, etc., it is mentioned bhīṣma droṇa timiṅgilo.


   So I have used timiṅgilo as māyāvādīs, they’re timiṅgilo. And they come to compromise with every religious section. “I accept your creed wholesale. You accept that above that is non-differentiated, non-specified Brahman.” Here the compromise made with the Śākta, the Śaiva, the Ganapatha [?], Sodur [?], Agni-pārśadas [?]. Śaṅkarācārya effected a compromise between all the sections. “Only accept that Brahman is above all. And I accept in toto all your activities.” In this way he made a compromise against Buddhism. And really what he gave Mahāprabhu says it is nothing but Buddhism what Śaṅkarācārya gave ultimately to the people, because he did not accept the eternal individuality of the jīva soul. “Jīva soul is temporary. Only one non-differentiated, non-specified mass of infinite consciousness is true and all else is under illusion.” That is māyāvādā.


[śloka dhenu pravakṣyāmi yad aktam yānti kotibhiḥ

brahma satyaṁ, jagan mithyā jīva brahmaiva na paraḥ]


   [Śaṅkarācārya said, “In half a verse, I am summarising the truth that has been expressed by volumes and volumes of scripture. Within only half a verse I shall give the essence of all truths: brahma satyaṁ, jagan mithyā, Brahman, spirit, is true - this world is false. And the jīva is nothing but Brahman. This is the substance of all the scriptures.”]


Śloka dhenu pravakṣyāmi. Śaṅkarācārya says very proudly, with great pride. “That what the others have expressed by crores of sentences, only in a half-sentence I shall give the gist of that. What is that? Śloka dhenu, only by half śloka I shall express the whole truth what the others by crores, millions of ślokas could not really give vent to. What is that? Brahma satyaṁ, jagan mithyā jīva brahmaiva na paraḥ. Only Brahman is true and the world is false, and jīva is nothing but that Brahman. Here what we find in the māyā that is perverted reflection, it has got no truth, it is perverted reflection. Just as the sun or moon any reflection in the glass or in the water, something like that. But real moon or sun that is in the sky that is true, all else is false. Brahma satyaṁ, jagan mithyā. And jīva it is neither, no other thing but a reflection of Brahman. That is the whole truth summarised here.”


   But the Vaiṣṇava says, “Here it is false. What you say Brahman that is a cosmic thing, a system, organised world, and everything is there in your Brahman. When you say Brahman, an unknown and unknowable, and that is known and knowable when we are cent-per-cent submissive to that. That is the real world, that is our home. And jīva is eternal, immortal, soul is immortal, individual soul, and that has got position there. Cid-vilāsa. Para-Brahman is there. Brahmaṇo hi pratiṣṭhāham, it is there.


[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]


brahma-bhūtaḥ prasannātmā, na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu, mad-bhaktiṁ labhate parām

[bhaktyā mām abhijānāti, yāvān yaś cāsmi tattvataḥ

tato māṁ tattvato jñātvā, viśate tad-anantaram]


   [“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.” - “Only through love and devotion can I be understood as I am. Thereafter, fully understanding Me, you can merge into My entourage.”]

   [Bhagavad-gītā, 18.54-5]


   “First you become realised that you are Brahman, then you should come to serve Me in that plane. And when you are identified with flesh and blood, the real devotion does not begin there. Real devotion, dedication begins when you can think yourself that you are a conscious unit, you are soul and not this body or mind, above this you are soul, a particle of soul. You have got entrance there in the world of big soul Paramātmā above Brahman, Para-Brahman.”


   The whole philosophy is there, and nothing to do here. Here anyhow to get out of this entanglement. What you say Brahman then that is our home, infinite, back to God, back to home, home is there in the plane of soul, spirit. And we have come to identify with the body or the mental system, that is false, that is māyā. What we find ourselves in the dream, that is the mental system, that is also false, temporary, and this body is also temporary. But the soul living within that body or what we find in dream, there is the soul’s spark, that body moving here and there according to its false karma. And we must reveal that soul which is within the body we find ourselves in our dream and that will go to live in the, and that is all light, the body is a dead thing, mind is also soul more or less. But really the conscious unit that is within the mind that is not vague, that is not imaginary, that is concrete thing. And what we think to be concrete here it is all false, all gets dissolved, disillusion and disappearance. But that is a permanent unit, permanent unit and that is not a part of ignorance, that is full knowledge, spirit, light. There we are and there we are quite safe and perfect, in perfection. We’re in that point where what is at present ignored and forgotten by us, that the soul proper is our identification proper, true.


mamaivāṁśo jīva-loke, jīva-bhūtaḥ sanātanaḥ

[manaḥ ṣaṣṭhānīndriyāṇi, prakṛti-sthāni karṣati]


   [“The soul is a part of Me, as My separate fragmental particle or potency. Although he is eternal, he acquires the mind and five perceptual senses, which are parts of material nature as creations of māyā, My deluding potency.”] [Bhagavad-gītā, 15.7]


   And that is the part and parcel of the eternal potency of the Lord. Mamaivāṁśo, “Nothing but My part. In other words it is part of My potency, particular potency.”





Śrīla Śrīdhara Mahārāja:


[rāmadāsa abhirāma — sakhya-premarāśi] ṣolasāṅgera kāṣṭha tuli’ ye karila vāṅśī


   [“Rāmadāsa Abhirāma was fully absorbed in the mellow of friendship. He made a flute of a bamboo stick with sixteen knots.”] [Caitanya-caritāmṛta, Ādi-līlā, 10.116]


   He made a big trunk of a tree - treated it as his flute. And that trunk was so heavy that, ṣolasāṅge, one sāṅge means carried by four persons, that is one sāṅge. Sāṅge means a frame of this type, and four men put in his shoulder, here one, here one, here one, here one, and this frame called as sāṅge. So sixteen sāṅge, what can be carried by sixteen such so, chasuna chosati [?] sixty-four persons carried that weight. A trunk of a tree he easily held it and put it in his mouth as if he’s playing with the flute. Ṣolasāṅgera kāṣṭha tuli’ ye karila vāṅśī. Treated that trunk as his flute. So, physical strength he had.

   And Nityānanda Prabhu had more strength than him.


   Mādhvācārya was very strong. It is written in a stone. “Twenty or so strong men can lift a stone. That stone was taken by his left hand and replaced somewhere.” And it is written there in that stone. Mādhvācārya eko hasthina anitasila stapitasila [?] It is written in the stone we’re told. “With one hand he removed this stone and placed it here. And that is so heavy that twenty strong men, can carry or cannot carry?” Something like that. Mādhvācārya, he’s considered to be the incarnation of Hanumān - Bhīma. Kṛṣṇa and Bhīma, Vāsudeva and Mādhvācārya. Kṛṣṇa Bhīma, and Rāmacandra Hanumān. In Rāmacandra who was Hanumān, in Kṛṣṇa Avatāra he was Bhīma. And in Vāsa Avatāra he was Mādhva. They say like this, he was incarnation of Hanumān and Bhīma, very strong, impressive. Gaura Hari bol.


Bhakti Vijñāna Bhāratī Mahārāja: Abhirāma Dāsa Ṭhākura, did he compose anything?


Śrīla Śrīdhara Mahārāja: I don’t think so.


Bhakti Vijñāna Bhāratī Mahārāja: No. Is Nityānanda-caritāmṛtam something else?


Śrīla Śrīdhara Mahārāja: I do not know. Gaura Hari bol. Gaura Hari bol. Hare Kṛṣṇa.


   That question, that no object can exist without a subject. It is difficult to understand, follow. But if one can understand, then he can defeat the whole atheistic school. That no object; in the primary stage of creation there was fossil and no consciousness. It is very easy to say. But what is the fossil? If you will have to assert something, that it was so and so, and that so and so means conception about that. And why does it exist, conception? In the subjective area. So any existence presupposes the existence of consciousness. So consciousness is the most original. And I also add here, by introspection consciousness...


[05:05 - 06:03 ?]



Aranya Mahārāja: As Rādhārāṇī She sends Her different associates to canvass on Her behalf, Her group. Does Candrāva also send her associates to canvass on her behalf?


Śrīla Śrīdhara Mahārāja: Sometimes there’s clash between the followers of Rādhārāṇī and Candrāva. Lalitā, Viśākhā,and there the Śaibyā and Padma, followers of Candrāva.

   Bhaktivinoda Ṭhākura has written,


[1) āmi to’ svānanda-sukhada-bāsī, rādhikā-mādhaba-caraṇa-dāsī

2) duṅhāra milane ānanda kori, duṅhāra biyoge duḥkhete mari

3) sakhī-sthalī nāhi heri nayane, dekhile śaibyāke paraye mane

4) je-je pratikūla candrāra sakhī, prāṇe duḥkha pāi tāhāre dekhi’

5) rādhikā-kuñja āṅdhāra kori, loite cāhe se rādhāra hari

6) śrī-rādhā-gobinda-milana-sukha, pratikūla-jana nā heri mukha

7) rādhā-pratikūla jateka jan, sambhāṣaṇe kabhu nā hoy mana

8) bhakativinoda śrī-rādhā-caraṇe, saṅpeche parāṇa atība jatane]


[1) I am a resident of Svānanda-sukha-kuñja and a maidservant of the lotus feet of Rādhikā and Mādhava.

2) At the union of the Divine Couple I rejoice, and in Their separation I die in anguish.

3) I never look at the place where Candrāvalī and her friends stay. Whenever I see such a place it reminds me of Candrāvalī’s gopī friend Śaibyā.

4) I feel pain in my heart when I catch sight of Candrāvalī’s girl-friends, for they are opposed to Rādhā.

5) Candrāvalī wants to take away Rādhā’s Lord Hari, thus covering the grove of Rādhikā with the darkness of gloom.

6) I never look at the faces of those who are opposed to Śrī Rādhā and Govinda’s joyous union.

7) Nor do I find any pleasure in conversing with those who are opposed to Rādhā.

8) Bhaktivinoda has enthusiastically entrusted his soul to the lotus feet of Śrīmatī Rādhārāṇī.]


[Bhakti-pratikūla-bhāva Varjanāṅgīkāra,

Renunciation of conduct averse to pure devotion, song 4.]

[From Śaraṇāgati, The Songs of Bhaktivinoda Ṭhākura, page 32]


Sakhī-sthalī, a part of Vṛndāvana where the camp of Candrāva eternally exists. Sakhī-sthalī nāhi heri nayane. Bhaktivinoda Thakura says that he’s an attendant of Rādhārāṇī’s camp. “I don’t like to see the sakhī-sthalī area. Why? ____________________ [?] She’s servitor in that camp of Candrāva. And the lower servitors, servitors of lower type, of the other camp, so Bhaktivinoda Thakura says ____________ [?]

that camp, so I can’t tolerate that. Dekhile śaibyāke paraye mane.

Rādhikā-kuñja āṅdhāra kori, loite cāhe se rādhāra hari. Because her interest is always to take Kṛṣṇa from Rādhārāṇī’s camp to Candrāva’s camp. If Kṛṣṇa goes there then the whole camp _____________ [?]


[08:18 - 09:10 ?]


   ...and when the second singing of the song came, rādhikā-kuñja āṅdhāra kori, a shock, can’t tolerate. The āṅdhāra, darkness in the camp of Rādhārāṇī, it is intolerable for him.


   [A clearer recording of Śrīla Śrīdhara Mahārāja describing part of Śrīla Bhaktivinoda Ṭhākura’s āmi to svānanda-sukhada vāsī, “I am a resident of Svānanda-sukhada-kuñja.” is at the end of the MP3 dated 81.10.01.A, and its transcript, page 5] - [Also within 83.6.5]


   But still it is developed in different methods of service, different layers of service, it is necessary. Just as fasting is necessary for relishing the food, viraha, milana. Without hunger we cannot relish food, something like that. So viraha, and this competition, this is necessary to enhance, just as parakīya. Just as stealing the food, by stealing, in Krsna, this is all to enhance the satisfaction, it is necessary. This is all designed only to make intense when it comes to a standard if there is necessity to intensify then these plots are necessary. This parakīya, this stealing, this lying, this taking away, this camp, that camp, the vilasa it is necessary otherwise it is stale and one, and without vilasa.


aher iva gatiḥ premṇaḥ, svabhāva-kuṭilā bhavet

[ato hetor ahetoś ca, yūnor māna udañcati]


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



   Just as the natural progress of the snake is by crooked way, aher iva gatiḥ premṇaḥ, svabhāva, therefore it goes by crooked way, svabhāva-kuṭilā bhavet. Not straight going, love. Because it has to accommodate everything in it. All sorts of things possible in existence is accommodated there in love. Love means sacrifice. Sacrifice is such a degree of height that it can embrace everything.

   In singing camp, what is that? Many instruments are being played, and many songs are being sung, the number of variety will be a credit in the harmony there. (sangat ?) Different types of instruments are being played, but there must be a harmony there. And the highest harmony depends among the number of the different instruments of play. Hundreds of instruments are playing in the music, but they’re in one tune, that is the credit.

   So sacrifice, dedication will be in its highest degree in view of such nature that it can tolerate. Toleration has no envy _________________ [?] Any type of opposition it can tolerate, any type, all-accommodating. Accommodation, one single; another it is divided, another it is divided. Toleration is necessary in the first.                  In this way the highest degree of _______________________________________________________ [?]


   ...and Yaśodā will think, with so much labour and pain and attention, _______________________ [?]

   ...and He has eaten everything. Can’t tolerate. But Krsna’s satisfaction increases ______________ [?]

   ...more chance of service is given to Yaśodā.

   Apparently, when a mother’s child is naughty, apparently the mother may be seen to be disturbed. But if the boy is not brisky mother’s heart is not very satisfied. Very brisky, doing something wrong, go breaking something, then all the friends of the __________ [?] has got some attraction, and that gives satisfaction ________________________ [?]


Aranya Mahārāja: Are there actually Ācāryas representing Candrāva, living? Like is there different disciplic successions?


Śrīla Śrīdhara Mahārāja: Rāmānuja, Madhvācārya?


Aranya Mahārāja: No, no. Are there Ācāryas who are representing Candrāvalī? Like we have our Ācāryas in our line?


Śrīla Śrīdhara Mahārāja: There is this Vallabhācāri party which is mostly found in Gujarāt. They are sympathetic more to Candrāva.


Devotee: They worship the Yamunā.


Śrīla Śrīdhara Mahārāja: Yamunā also, ____________ [?] and they in favour of Candrāva’s camp than that of Rādhārāṇī.


Devotee: What is the connection with the Yamunā?


Śrīla Śrīdhara Mahārāja: Yamunā is rather, more, that is neutral ______ [?] They say that when after rasa when Kṛṣṇa withdrew, and then they could meet only on the banks of Yamunā _____________________ [?]

______________________ [?] And Yamunā is more neutral and passive, she has to accommodate all, all the parties that may come on her bank or in the water. Even Baladeva, Baladeva’s party. Balarāma has got His rasa, Balarāma’s party has also to be accommodated by the Yamunā. And she had to do it reluctantly, and she withdrew. But she was forced to participate in the camp of Balarāma. And the Goswāmīns they have shown the harmony, that Balarāma externally He’s enjoying the rasa, but internally in His heart He’s making Kṛṣṇa to enjoy. In this way the purity and the harmony has been kept. That apparently Balarāma is seen to enjoy in a particular group, but really He’s ____________________ [?] instrumental, a channel through which the rasa is passing to Kṛṣṇa. _____________________________ [?] Apparently it’s seen that Balarāma was very rash and haughty when Yamunā did not like to participate, cooperate with His rasa. But she was frightened by Balarāma, and force applied, then Yamunā had no other alternative but to join the rasa of Balarāma. So Yamunā’s position is not like a leader of a particular party.


Devotee: The followers of Vallabhācārya, they also worship Nathaji, Śrī Nathaji.


Śrīla Śrīdhara Mahārāja: That is Madhavendra Purī’s Deity, Gopāla.


Devotee: How did they get that Deity?


Śrīla Śrīdhara Mahārāja: When Vallabhācārya died, his son Vitthalacari - Vallabhācārya in his last days ____________________________ [?] he had two sons, and one was, the eldest perhaps was Vitthalacari. And Vitthalacari was very much addicted to Rūpa, Sanātana. And when Vallabhācārya went away, then Rūpa, Sanātana, they made arrangement to engage him in the service of that Gopāla.

   ____________________________________________ [?] Especially they gave him the engagement to worship that Gopāla of Madhavendra Purī. And from that time the possession of the service was with the Vallabha party, Vitthalacari. And when there was some attack of the Mohammedans then everyone was busy to remove their Deity, first to (Bharatpur state, Kamavan?), and from there to Jaipur. And at that time Vitthalacari he removed Gopāla to Nathadwara. And from that time they’re, by generation after generation, they’re appointed worshipper of that Deity. But at first it was with the Gauḍīya Vaiṣṇava, and it was given by Rūpa, Sanātana, to Vitthalacari, the son of Vallabhācārya. And from that time they were the hereditary worshippers of that Deity. From Mathurā it was removed to the western side of Jotipura or the Govardhana. First removal from Mathurā to Jotipura, and from there to that Udaypur state. Nathadwara. And They’re still being worshipped, that Gopāla.


Devotee: But Vallabhācārya, he’s a disciple of Gadādhara Paṇḍita.


Śrīla Śrīdhara Mahārāja: Ah. He took, he was worshipper in vātsalya-rasa, but when he came in contact with Mahāprabhu’s party, he could recognise that mādhurya-rasa is the highest, so he proposed Gadādhara Paṇḍita that, “I have not got mādhurya-rasa dīkṣa, you please give it to me.”

   Gadādhara Paṇḍita referred to Mahāprabhu. “I am not independent. You must propose to Him, and by His order I may give mantram to you.”

   And Vallabācārya did so, and getting permission from Mahāprabhu, he took initiation of mādhurya-rasa. Kiśora Kṛṣṇa worship, service of Kiśora Kṛṣṇa, from Gadādhara Paṇḍita.

   But nowadays, there the party of Vallabhācārya, they do not admit this. “No we’re independent. We’re worshippers of vātsalya-rasa. We think this is the highest.” In this way their movement is in that line. And when they come to mādhurya-rasa, they give preference to Yamunā. In that way. Anti party of Rādhārāṇī’s camp.

   But this Nimbarka school, they prefer Rādhā-Govinda, though in svakīya, not parakīya. As married husband and wife, in the Nimbarka school it is seen. Rādhā-Govinda. But Vallabhācārya’s, they’re worshippers generally of Gopāla. Gopāla means boy Kṛṣṇa, Who is served in the vātsalya-rasa, Nanda- Yaśodā. That is the acme of their realisation. But they do not deny that afterwards He had some sweet connection, as a consort with the small gopīs. And there they go to Yamunā. And this Candrāvalī, they do not like Rādhārāṇī, This is their position, the Vallabha school.


Devotee: So Vallabhācārya he was actually a follower of Gadādhara Paṇḍita, but this connection with Candrāvalī that came later.


Śrīla Śrīdhara Mahārāja: That sort of deviation is found in many places in the succession. Just as there was one Harivamsa, he was a disciple of Gopāla Bhaṭṭa, but he practically deviated. And he was, it is thought, supported by Gopāla Bhaṭṭa’s previous Guru, who was a great devotee, and written many books, Prabhodānanda Sarasvatī. Rādhā-rasa-sudhā-nidhi, Caitanya Satava, Navadvīpa Dhāma Satava, Vṛndāvana Sataka. Many books of high style writing is there. He supported Harivamsa to certain extent, who was the disciple of Gopāla Bhaṭṭa. There is a line from Harivamsi, Harivamsa was not accepted, in toto, by Gopāla Bhaṭṭa, who was the Guru of Harivamsa. Another branch, as if coming down from Harivamsa, they are known as Harivamsi. But their real Guru, Harivamsa Guru, is Gopāla Bhaṭṭa. That is not found there wholesale. The Rādhāramāna Veda, that represents Gopāla Bhaṭṭa, properly. But the Harivamsa school is another branch, as if. Theoretically they have recognition of Gopāla Bhaṭṭa, but practically some deviation, more addicted to the rasa vicar. And this there, the Gopāla Bhaṭṭa, direct connection, they’re very careful to deal with this rasa, high type.

   Just as our Guru Mahārāja, he’s very cautious about to deal with these higher rasa. Rāgapaṭha gaurava bāṅge. That should be kept always over our head.

   We’re talking something about Him very hazy and giving much respect.

   Swāmī Mahārāja did not deal perhaps, almost anything. A general rasa, a general service of Kṛṣṇa he preached, in the West. Though he knew and admitted that, “My Guru is Rādhārāṇī. Rādhārāṇī my Gurudeva, has ordered me to preach to the West. And Kṛṣṇa, my friend, You are to help me, because Rādhārāṇī will be satisfied, my Gurudeva. And Your business is also like that, so You must come to help me. I’m going to carry out the order of Rādhārāṇī.”


   In Bhāgavatam the explanation is there, prakṛti-vaicitryād, and, pāramparyeṇa.


[evaṁ prakṛti-vaicitryād bhidyante matayo nṛṇām

pāramparyeṇa keṣāñcit pāṣaṇḍa-matayo 'pare]


   [“Thus, due to the great variety of desires and natures among human beings, there are many different theistic philosophies of life, which are handed down through tradition, custom and disciplic succession. There are other teachers who directly support atheistic viewpoints.”] [Śrīmad-Bhāgavatam, 11.14.8]


   The deviation from the main line. What is the cause? First religion was one, now so many things are going on in the name of religion _________________________ [?] prakṛti-vaicitryād.


   “I told it to Brahmā. From Brahmā, all his disciples heard, so many. And they, according to their own capacity of thinking, stage, they modified when they gave delivery to their own disciples.”


   Some modification came. This is psychological truth.

   Once in our psychological class, in our college, our professor told that, “Mind has got a colour.”

   To prove that he told one thing. The class student arrangement was in this way. Begin from this side and coming around in this side. He told something to the first boy and put it in writing there, and kept on the table. And asked the first boy, speak it to the second, second to the third, third to the fourth, in this way. After fifty persons when it came he told, “Cry aloud what you have received from that man.” He told and he wrote, “So the first thing was this, and when it came through me, through fifty members, now it has become like this.”

   So colour, colour, colour. Modify, modify, modify, in this way, from one Guru, so many disciples are hearing, but according to their capacity, they’re catching them and mixing with their own mental experience, they give delivery to their disciple. And that disciple also taking that modified thing, again modification of his own mental colour and he’s giving delivery, in this way. Sa kāleneha mahatā, yogo naṣṭaḥ parantapa.


[imaṁ vivasvate yogaṁ, proktavān aham avyayam

vivasvān manave prāha, manur ikṣvākave' bravīt

evaṁ paramparā-prāptam, imaṁ rājarṣayo viduḥ

sa kāleneha mahatā, yogo naṣṭaḥ parantapa]


   [Kṛṣṇa tells Arjuna: “First I instructed the sun-god Sūrya in this knowledge, and from Sūrya it passed to Manu, and from Manu to Ikṣvāku; so 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. The current is damaged by the influence of this material world.”] [Bhagavad-gītā, 4.1-2]


   By modification, modification, modification, the real truth to the minimum standard it reaches, it’s natural in the plane of māyā. So He has got the necessity of coming again, and again, to re-establish the same truth.


   When He’s saying to Arjuna: “That I first, this is not new what I speak to you, this karma yoga. First I told it to Sūrya, and from Vaivasvata, from there Manu, in this way, it came down and now disappeared, minimum, I again say to you.”

   “How You told to Manu?”

   “But I had My previous birth, I know them all, you do not know.”


   In this way, it is modified. Somewhere the modification becomes slow, somewhere it may be very quick, but modification goes on. And again when it comes in the hand of a greater person who descends here, then again it is purified. It is also possible some stalwart persons are sent from Vaikuṇṭha, from Goloka, to take up the thread and continue. Then they take up, impurity is also purged out, and in the more purer type, he continues the current of purer type. It is also possible by His will.


   So the śikṣā guru-paramparā has been taken by Gauḍīya Maṭh, not dikṣā Guru, dikṣā Guru from Vipina, Jāhnavā. So many persons, mostly ladies came to Vipina Goswāmī and Bhaktivinoda Ṭhākura took from Vipina gosai. From Vipina gosai and Jāhnavā Devī, so many ladies are there. But Bhaktivinoda Ṭhākura especially empowered by the Lord, he purified the whole canal, what dirts accumulated in the line, that was purified and delivered in a novel way. And our Guru Mahārāja he also came down to take up that thread and pushed in that line of Bhaktivinoda. Before this we find the purity can be traced in Viśvanātha Cakravārti, and before that Narottama Ṭhākura. In the middle some dirt came within the thought. So śikṣā guru-paramparā has been accepted, not dikṣā Guru, formal. The spirit is more important than the form. Who can understand the real spirit, he can neglect the form.


Devotee: So Bhaktivinoda Ṭhākura, his real connection through śikṣā.


Śrīla Śrīdhara Mahārāja: He took it from Jagannātha Bābājī Mahārāja, he took śikṣā, and veśa, from Jagannātha Dāsa Bābājī.


Devotee: He mentions in Bhāgavata-Ārka-Marīci-mālā, he mentions that Svarūpa Dāmodara came to him in a dream, and told him to compile this book.


Śrīla Śrīdhara Mahārāja: Compile and give a new explanation of the first śloka of Bhāgavatam. In dream he got Svarūpa Dāmodara’s explanation of the first śloka of Bhāgavatam, in new type, new, which is not given by the previous Ācārya, including Jīva Goswāmī. Tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā.


[janmādy asya yato 'nvayād itararaś cārtheṣv abhijñaḥ svarāṭ

tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ

tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā

dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi]


   [“O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, Who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.”] [Śrīmad-Bhāgavatam, 1.1.1]


   There, tejo-vāri-mṛdāṁ. Jīva is represented as vāri, tej on the other side, the svarúpa-śakti, and mṛd this world. Jīva is taṭasthā, taṭasthā jīva, has been compared there with vāri.

   Bhaktivinoda Ṭhākura’s new type of explanation comes in this line. Vāri, between teja, this higher, and earth. The middle stage is vāri and that is tat, the margin, and jīva is of that position. In this way he has explained that śloka. It is difficult to follow. A new type of explanation in that śloka.

   Many scholars, even including Śaṅkara school, that Sarasvatī, that writer of Advaita Siddhī, the greatest modern book of Advaita school, Madhusudhan Sarasvatī. He also attempted to give explanation of these three introductory ślokas of Bhāgavatam.


janmādy asya yato 'nvayād itararaś cārtheṣv abhijñaḥ svarāṭ

tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ


   A mystic śloka, a poem very mystic. When I was a child in my home, I heard this śloka from one of my cousins. He was a good scholar, I remember, it seemed to me a very mystic śloka at that time though I was a child, especially this portion, tejo-vāri-mṛdāṁ yathā vinimayo. Inter-change of this earth, water, and the fire, inter change. Yathā vinimayo yatra tri-sargo 'mṛṣā. Sāttva rāja tāma, the three guṇas. These three general conceptions of things, tri-sargo 'mṛṣā, three has been taken in many ways of thought, tri-sargo, all very mystic. The whole thing coming in a śloka.


   As much as Mahāprabhu says to Sanātana Goswāmī, when he says: “Oh You explained that ātmārāmaśloka sixty one ways, You are Kṛṣṇa Himself, You can explain any way You like.”

   Then Mahaprabhu told: “Why do you praise Me, Sanātana, don’t you know that every letter of Bhāgavat is Kṛṣṇa Himself, purna, infinite. Every letter of Bhāgavat is infinite, representing infinite meaning, so why do you praise Me, Sanātana.”


   So the first śloka of Bhāgavatam is containing everything. The whole infinite is there. Mahāprabhu says that, “Every letter is infinite, because no sum total of finite things can make infinite. In infinite, every part of infinite is infinite.” So Bhāgavatam, this first śloka, the basis of the whole Bhāgavatam truth is condensed infinite. And when in my childhood I heard it, it seemed something, I heard many ślokas, but few śloka has created impression in me as of that mystic type. This is one of them, and especially this portion. Tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā. Others are more or less clear.


janmādy asya yato 'nvayād itararaś cārtheṣv abhijñaḥ svarāṭ

tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ


   This is more or less clear. But, tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā, this line seemed to me very mystic. Dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi, did not seem so much mystic. And some ślokas in Bhāgavatam, seemed to me very encouraging, and condensed truth.


yathā nabhasi meghaugho, reṇur vā pārthivo 'nile

evaṁ draṣṭari dṛsyatvam, āropitam abuddhibhiḥ


   [“The unintelligent equate the sky with the clouds, the air with the dust particles floating in it, and think that the sky is cloudy or that the air is dirty. Similarly, they also implant material bodily conceptions on the spiritual self.”] [Śrīmad-Bhāgavatam, 1.3.31]


bhidyate hṛdaya-granthiś...





Śrīla Śrīdhara Mahārāja:


[bhidyate hṛdaya-granthiś, chidyante sarva-saṁśayāḥ

kṣīyante cāsya karmāṇi,] mayi dṛṣṭe 'khilātmani


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


   The few ślokas like this, were very much, thought to me, that is the whole truth is within this here, representing the central thought. Just as Rūpa Goswāmī’s śloka, all giving meaning of general character. What Rūpa Goswāmī has given mostly, that is that.


ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ

sevonmukhe hi jihvādau svayam eva sphuraty adaḥ


   [“Because the name of Kṛṣṇa is identical with Kṛṣṇa Himself, and on the absolute spiritual platform, Kṛṣṇa’s name, form, qualities, and associates, cannot be appreciated by the material senses. However, when one engages the tongue in chanting the Holy Names of the Lord and tasting the remnants of the Lord’s food, Kṛṣṇa gradually reveals Himself to the purified senses of that devotee.”]

   [Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga, 2.234]


   A very central representation, whatever you do, it may not be devotion proper. One thing must be present. What is that? Sevonmukhatā, serving attitude, then only will it have recognition of devotion, otherwise not, repetition of mundane jugglery. But sevonmukhe, the serving attitude, the spirit of dedication must be there, then it will be bhakti, devotion proper. To take the Name, to arcana, to dance, so forms are not the reality, but the reality is the underlying attitude, whether it is dedicating to Kṛṣṇa, that is the criteria. So the criteria: aher iva gatiḥ premṇaḥ, [Ujjvala-nīlamaṇi], the original thinking, that is giving explanation to many thoughts. The basic conception, generalised, basic conception is given mostly in the teachings of Rūpa Goswāmī. The depth of his conception is very high.


   So Mahāprabhu told that, “He’s a proper person to deal with this Kṛṣṇa līlā. So I happily, by inspiration, I give all My good will to him. And you Svarūpa Dāmodara, you also do so. Whatever profit, capital, you have got, you invest with Rūpa, and there will come in colour, to help the people who have sukṛti in the posterity, keep it with him. He’ll be able to deal them very carefully and fully, Rūpa Goswāmī.”


    Gaura Haribol. Gaura Haribol. Gaura Haribol. Here I stop.




   One Persian bursar he wanted to taste the sweet fruit, mango. But in those old days no quick - to take mango, who was partial, was very difficult, because on the way it becomes rotten. So the bursar could not take any sweet ripe mango. But he’s a Persian bursar, his will must be fulfilled. What to do? Then one by one all his higher officers were sent.

   “You must have mango for me here.”

   Then one shrewd minister he came to India. And scrutinisingly analysed what is mango, all these things. But it was not very quick conveyance to take the mango in those days. So all attempts to take, it becomes helpless, rotten on the way. Then what to do? He noticed in the taste of mango, and then, it’s a ridiculous tale, he managed there some fakirs to - there was the tamarind and the sugar was mixed in a place there, and that was put into some pot. And there they asked a mullah to smear his beard into that tamarind and sugar paste. One mix was created and smeared in the beard of that mullah, and he took him to that Persian Shah.

   “You suck this beard, and you may think that you’re taking mango.”


Devotees: [Group laughter]


Śrīla Śrīdhara Mahārāja: Because in mango there’s some fibres in this, and sweet and sour, sour, sweet, and some fibre. So fibre, that means the beard. And sweet and sour paste, that was mixed, smeared in the beard. “And now you can taste mango from sucking his beard.” ___________ [?]


VidagdhaMādhava: Was he satisfied?


Śrīla Śrīdhara Mahārāja: What to do?


VidagdhaMādhava: Persia, no mangos?


Śrīla Śrīdhara Mahārāja: Eh?


VidagdhaMādhava: Obviously in Persia - some reason there’s no mango.


Śrīla Śrīdhara Mahārāja: No mango that side. Up to Bombay in India. And outside India, in the west side, Indonesia, then Ceylon, Śrī Laṅkā, all these places there are mango trees. But not in the western side. Now I do not know whether there are mango trees in Europe or America. Have you got mango trees in America?


VidagdhaMādhava: Yes. South America and all the tropical places now have mango.


Śrīla Śrīdhara Mahārāja: Oh. Tropical. Africa?


VidagdhaMādhava: They’re from India.


Devotee: Yes. The Portuguese when they came to South America they brought.


Śrīla Śrīdhara Mahārāja: Oh. And this papaya, that has come, taken by the Portuguese here.


Devotee: Yes.


Śrīla Śrīdhara Mahārāja: It was not in India previously, the papaya. Papaya, and many things.

   So in Jagannātha temple the papaya cannot enter. Ha, ha.


VidagdhaMādhava: Hare Kṛṣṇa. They cannot offer to Lord Jagannātha?


Śrīla Śrīdhara Mahārāja: What is produced in the soil of India previously, that is only given for the bhoga of Jagannātha. Not this potato also - potato cannot enter the Jagannātha temple.


VidagdhaMādhava: Hare Kṛṣṇa.


Śrīla Śrīdhara Mahārāja: Only the green banana, and the urad dahl pulse, and some __________ [?] These are a few things that are offered there. Not anything that was imported afterwards, this potato, the papaya, they were taken by the Portuguese here first.


Devotee: Also, Guru Mahārāja, when I was in Vṛndāvana, I was visiting many temples. Every day I’d just go and I was alone and visited many temples. But only one temple they didn’t agree me to enter, this big, big marble temple in Vṛndāvana. And I tried to speak with the Mahārāja there, and he came to speak with me. And I asked him, please let me enter for a few minutes and I’ll have darśana.

   And he said, “No. Not possible. It’s tradition.”

   And I said, Why? What’s the main reason? - in Raṅganātha?

   And he told me, “Because you belong to a meat eating family.” This was the main reason. And I could realise how sinful it is to eat meat. This was the main reason that he told me that the westerners are not allowed there, because they are...


Śrīla Śrīdhara Mahārāja: When Acyutānanda was staying in India, he went to some Madhva’s temple, Madhvācārya temple in the south Kanada, Udupi, and then he wanted to have darśana.

   But they put objection. “You are eater of cow flesh, go-mamsa, so we can’t allow you.”

   Then he put - they were not even taken to talk with him, but only one of them who came to Gauḍīya Maṭha, visited ________ [?] That gentleman used to talk, but others did not like to talk with him. Anyhow he was the mediator.

   And Acyutānanda told me, “I asked whether the power of the beef is more to pollute us, or the power of Hari Nāma is greater to purify? The power of the purification of the Name of the Lord, whether that is more higher potency, or the beef has got to impure? Which has got higher potency, Hari Nāma or beef? Beef can pollute us, and Hari Nāma can purify us, but who is more powerful?”

   Then of course that gentleman had to admit that Hari Nāma is more powerful.

   But then, if I took beef I admit that I’m within a country where I’m born, no consideration of taking this or that, we take everything. But the power of Hari Nāma to purify us must be infinitely more. So you can consider that.


Devotee: Jaya!


Śrīla Śrīdhara Mahārāja: So, of course the question may come, how much we’re able to take the Holy Name. The question of nāmāparādha, nāmābhāsa. The nāmāparādhais there, and how far, independent of nāmāparādhawe can take the Name.


   So generally the Śālagrāma worship ___________ [?] creates difficulty, in many cases.

   I heard from Swāmī Mahārāja about this Pradyumna _________ [?] His Śālagrāma worship was without caring his order. That was the cause of his downfall. He was very much fond of going through the scriptures. Sanskrit scholar of Sanskrit language. Pradyumna. The Śālagrāma has different symptoms, that they demand some sort of special purification.

   ______________ [?] “Must be such and such qualification there, before they can touch and worship Me. Otherwise they will commit offence and will be punished.”

   InHari-bhakti-vilāsa we find quotation from different scriptures about the Śālagrāma.

   But the worship of Giridhari is more generous, no harm. Hare Kṛṣṇa. Speciality everywhere.


   Bhaktivinoda Ṭhākura has ordered that in Yoga-pīṭha only a brāhmaṇa’s son will be allowed to worship, not these converted brāhmaṇas. Our Guru Mahārāja he respected Bhaktivinoda Ṭhākura’s direction and did everything accordingly.

   A special will of the Lord thereby. Also in the case of Śālagrāma are of different types. And among each type has got its specific independent free will He has got. He may not accept some, but accept others. He’s independent. Hare Kṛṣṇa.


Devotee: Guru Mahārāja. Sometimes I feel a little morose in consideration to achieve the goal of life. Because I was in Vṛndāvana I see so much different schools, and so much different paths. And even people born in India with so many facilities with śāstra, sādhu is there, they still - it’s not so easy to achieve the goal. And what to speak about me that took birth in the west, and so much contamination. And I feel that the goal for me is very far and...


Śrīla Śrīdhara Mahārāja: Considering our case we’re hopeless. But I consider the infinite characteristic of the Grace of the Lord, the Absolute, that we may be hopeful of our grace. I may be meanest of the mean, but He’s the most generous of the generous. So I have got some hope. In this way we’re to approach.

   And one who’ll think that he’s got some purity in him, that is disqualification. ‘I’m so noble, I’m great, I’m pure, I’m big.’ All these thoughts are disqualification.

   ‘I’m meanest of the mean, so I deserve His Grace, His Mercy. He must show His mercy towards me, because I’m the worst, my position. So I’m qualified to receive His Grace.’ That should be the way of the finite to approach the Infinite. Otherwise finite may be as much as big, no consideration that he can stand in compared with Infinite. Only negative side should be increased, and not artificially, sincerely. He must feel that he’s the most needy. And that will be the cause of attraction of the high. This is bhakti. Devotional line is like this.


mat-tulyo nāsti pāpātmā, nāparādhī ca kaścana

parihāre 'pi lajjā me, kiṁ bruve puruṣottama


   [“There is no parallel to my sinful, criminal life. Everything that can be conceived of as bad is found in me. O Supreme Lord, I am even ashamed to come before You to petition, ‘please forgive my offences.’ What more can I say than this?”] [Bhakti-rasāmṛta-sindu, 1.2.154]

& [Śrī Śrī Prapanna-jīvanāmṛtam, p 125]


   “Oh, the highest of the Lord, my position is so low. There’s none who can be compared with me in sinfulness. Nāparādhī ca kaścana. In case of offence also I hold worst position, nāparādhī. Parihāre 'pi lajjā me. I feel shame to mention to You in the application that I’m so low, so mean. I’m ashamed to look to my own inner meanness, that shall ask You to be forgiven, to be pardoned. I’m so low I can’t express it.”


   In this way the devotees are praying to the Lord. So our qualification, want, of disqualification to feel Him, because we’re finite, we’re treacherous party. We do not care for the service of the Lord, but we came to enjoy, which should be enjoyed by Him. Everything to be enjoyed by the Lord. But I, a traitor, I came to enjoy that. That is māyā. Māyā means to try to exploit things which should be utilised in the service of my Noble Lord. I want to encroach that. Most heinous attempt I made, and others are also making like that.


Devotee: Guru Mahārāja. How this kṛpa-siddha, how one can be, attract Kṛṣṇa to be a recipient of this kṛpa- siddha? Because I don’t feel that I can achieve the goal. I’m not a nitya-siddha, and also I’m not feeling that I can achieve by sādhana-siddha.


Śrīla Śrīdhara Mahārāja: We must feel, to understand, the depth of ones helplessness first. Durda,dainya, ātma-nivedana, these are all qualifications of a devotee. Dainya means humility. The humility has got no end. Extreme humility, and sincere. You must feel that is the measurement of the progress. Helplessness, to feel helplessness, that sincere feeling of ones helplessness. And prayer for a shelter. That should be the criterion of a devotee. As much as helpless, and as much as intense prayer for a proper shelter, and abusing himself. “That I’m the most heinous sinner __________________________ [?] That is in the negative side, and that must be sincere, not mere posing. We should be very careful about the posing of a devotee. To take the, to wear the dress of a devotee, most dangerous pratiṣṭhā. We must be very careful _________ [?] not to take the praise of a devotee. That will be dangerous. So no end of searching the insincerity in ones heart.


   Mahāprabhu says, “I’m shedding tears so much, and taking the Name of Kṛṣṇa, Kṛṣṇa, this is all a show. To show to the world that I’m a devotee of Kṛṣṇa. Only imitation, all these tears, they’re not genuine.”

   Mahāprabhu Himself says like that. “I’m shedding so much tears, but I’m all hypocritical. I have no, not a bit, a speck, a drop of devotion to Kṛṣṇa, in reality.”


   It is so high, and I’m so low, it cannot be possible. So search your self where is the meanness. Admit it, admit thoroughly you’re meanest of the mean, how you’re meanest of the mean. Search and detect and try to remove. It’s a very high thing, and not a very cheap thing, to be a devotee. There is a proverb here.


Vaisnava ______________________________ [?] I had an ambition to become a Vaiṣṇava.

But tṛṇād api ___________________________ [?] When I came to - came in contact with the poem, that tṛṇād api sunīcena, taror api sahiṣṇunā, all my hopes have gone. It is not possible for a man to get the standard of quality which is required for the devotee, as described in this śloka. Hopeless.


   Hopelessness is the basis of the real, or right aspiration. We must make us empty first, then it may be filled by nectar. The pride-less pot, must be empty of pride, must be empty to the infinite, exhaustively. And then purified, and then filled with nectar. The ego must go, in other words. The false ego of exploitation and renunciation, that must go, to the finish. But gradually that happens, comes to existence. Only we must go on what has been given to us, getting the life with Him, help with the devotees of the Lord, and scripture, sādhu, śāstra. Both reveal the holy scripture, and the living scripture that is the saint, the Vaiṣṇava. It has no end. We shall not ____________ [?]


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


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


   __________________ [?] under the direction of the Vaiṣṇava and Guru we shall continue in our type of purification by dedication to the Lord. No end, infinite. Such life is infinite, no end. Engagement with infinite is of infinite character. Whenever we think of any ending then we come in touch of māyā. Māyā means measuring. Immeasurable, Kṛṣṇa and His connection. __________________________ [?] All infinite. Must have to be lost in the infinite. ___________ [?] that of dedication. Dedication of two types, calculative and spontaneous. Spontaneous, automatic dedication, that is the highest type. There is also classification.

__________________________________________________________ [?] We can begin but there’s no end. One cannot think the end in his campaign. Student, not a professor. Only when particularly chosen and given, but in practice _______________ a professor.


   To become a professor, Mahāprabhu says, that’s to becomes mad. Pralāpita vakra. “What I say as a professor I do not know. That’s a delirium. Kṛṣṇa is utilising Me as an instrument to say something to you, to advise you. But I have no capacity of advising devotional things to anybody. But sometimes Kṛṣṇa uses us as an instrument to His advice, as an instrument, a mediator, an order suppler to His advices. Pralāp. When Guru advices the disciple, he says that I’m being used by Kṛṣṇa. I do not know the meaning of that what I say always.” When Mahāprabhu was advising Sanātana Goswāmī He was saying like that. “Sanātana, Kṛṣṇa has got much grace for you. So He’s giving much advice through Me, so I understand something is passing through Me, but I do not know them fully. What I’m bearing it’s by Kṛṣṇa for your benefit. I feel that only.” So,


ācāryaṁ māṁ vijānīyān, [nāvamanyeta karhicit

na martya-buddhyāsūyeta, sarva-deva-mayo guruḥ]


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

   [Śrīmad-Bhāgavatam, 11.17.27] & [Caitanya-caritāmṛta, Ādi-līlā, 1.46]


   It is said, “Think your Ācārya as My representative doing My work. My work, I’m Ācārya. Inside an Ācārya I work. Try to think out _________ [?] Everything with Me, seen with Me.”

   Hare Kṛṣṇa. Vyāso vetti na vetti vā.


[aham vedmi śuko vetti, vyāso vetti na vetti vā

bhaktyā bhāgavataṁ grāhyaṁ na buddhyā na ca ṭīkayā]


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


   Vyāsa has written Bhāgavatam, but it is said that he has written _______ [?] but he may not know everything there, the meaning of that book, what he has composed himself. He may know or may not know all, though everything has come from him. He was being utilised as instrument to give delivery to these things. That does not mean that he will be conversant with all that has come through him.

   Gaura Hari bol. Gaura Hari bol. _______________________ [?] Devotion, even up to liberation we cannot be _______________ [?] very ridiculous. Mokṣa-, laghutā-kṛt sudurllabhā.


[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]


   We can reach a plane where from we can see the liberation is nothing. A thing of very lower order. But still we may not think that we have attained bhakti, devotion. Still it is highly - not to be found in the market. Very, very rare, sudurllabhā. Sāndrānanda-viśeṣātmā, śrī-kṛṣṇākarṣiṇī ca sā. What is its real conception? A peculiar kind of ecstasy, and that can forcibly draw Kṛṣṇa to the heart of the devotee. The highest repository of bhakti is there, that she can forcibly draw Kṛṣṇa to the heart of a devotee.

   __________________________ [?] the separation, that will be healthy and higher stage of a devotee.

   The devotee says all I have got Kṛṣṇa. ___________________________ [?] Nine?


Vidagdha Mādhava: Yes Guru Mahārāja.


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Who has gone to see ____________ [?]


Vidagdha Mādhava: I think Aranya Mahārāja, and perhaps Mukundamālā.


Śrīla Śrīdhara Mahārāja: And that Karuna? Where is he?


Vidagdha Mādhava: I don’t, I’m not sure.


Śrīla Śrīdhara Mahārāja: That new boy, from London?


Vidagdha Mādhava: I think he’s at the blue house. He came to pay his obeisances, but he thought there would be no class, so he left and went back to the guest house.


Devotee: Guru Mahārāja. According to Śikṣāṣṭaka of Caitanya Mahāprabhu, ceto-darpaṇa-mārjanaṁ. I remember working very hard when I enter Swāmī Mahārāja’s movement and I start the second day to do saṅkīrtana. Every day collecting alms for my Gurudeva...


Śrīla Śrīdhara Mahārāja: I can’t follow. Now I can’t attend your discourse. You rather go from here. I’m not able to attend.


Devotees: OK. Thank you Mahārāja. Jaya Oṁ Viṣṇu-Pāda Paramahaṁsa Parivrājakācārya Aṣṭottara-śata Śrī Śrīmad His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja kī jaya!





Śrīla Śrīdhara Mahārāja: ________________________ [?] Ha, ha. Hare Kṛṣṇa. Gaura Hari. Gaura Hari.


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]


   [Vāsudeva Ghosh said, “How could I keep up my life if Gaurāṅga Mahāprabhu did not come down? If I did not come in touch with Gaurāṅga Mahāprabhu, how could I live at all? That is so near to life, so near to vitality. It is the vitality of the vitality. If I had not come in touch with such a potent vitality, I should have been finished. I could not live at all if such nectar had not been extended into me. It would have been completely impossible to go on with my life.”] [Sermons Of The Guardian Of Devotion, 1, p 109]


   A very wonderful expression. Kemone dharitām de. That body we’re already bearing. The future is going to influence the past. Kemone dharitām de. Already I was existent. The prospect is such I have come to, he says, “How could we - if such valuation could not come to me then how could we bear a body in the past? Kemone dharitām de. That means it shows that who says this he’s a pārṣada, already he had scent of the thing. “I had some peep of prospect of this nature in life fulfilment, this sort of fulfilment I had suppressed in my life. I was searching after that. Now finding this I come to conclusion that my here in this body has been successful. In other words, what the inner search of my heart at last I have found what was the thing of my inner search, inner-most search, at last I have come to that. And Gaurāṅga has given that fulfilment of my inner-most demand, thirst. He’s mine. Without Him none should have any conception of life.”


[pāiyā mānuṣa janma, ye nā śune gaura-guṇa, hena janma tāra vyartha haila

pāiyā amṛtadhunī, piye viṣa-garta-pāni, janmiyā se kene nāhi maila]


   [“Anyone who attains a human body but does not take to the cult of Śrī Caitanya Mahāprabhu is baffled in his opportunity. Amṛtadhunī is a flowing river of the nectar of devotional service. If after getting a human body one drinks the water in a poison pit of material happiness instead of the water of such a river, it would be better for him not to have lived, but to have died long ago.”] [Caitanya-caritāmṛta, Ādi-līlā, 13.123]


Janmiyā se kene nāhi maila. The thing is here and if anyone cannot have it what is the worth of his life? He should better have died, he should have died. If living he cannot come in touch of such valuable thing he should have died. Janmiyā se kene nāhi maila. Wherever he was born he should have died if he cannot come to his eternal prospect, fulfilment. This sort of expression coming to show about this extraordinary wonderful characteristic of the goal in Kṛṣṇa. Our goal in Kṛṣṇa is of such type, the devotees are giving description in different ways, wonderfully strange. The fulfilment of life how, without that one should not live to that value. Kṛṣṇa. That the devotees - to the present, to the market, the canvasser is to take the choicest thing for canvassing. The capitalist also is astonished by his choice, and sometimes showing gratitude to him.


   “You have represented highly valuable things of mine to the others. So much to say I was not myself conscious that such things were in Me. You have taken from My storehouse so many tasteful things. Was it in My store? Your choice makes Me more valuable. So I submit to you. So beautiful things you have found in Me. I cannot but feel proud by your touch. By your connection these beautiful things have come, have been discovered in Me, I wonder.”


   It also may be possible, this also may be possible. So Kṛṣṇa’s obligation towards Rādhā, the wholesale dealer. Partial dealers there are of different groups but wholesale dealer of every commodity available there in the store, that wholesale dealer. Hare Kṛṣṇa.


   Krsna napay par [?] Kṛṣṇa Himself cannot measure the greatness of Rādhārāṇī.

   So our Guru Mahārāja asked to keep Her in reverence on your head, over your head. Don’t be bold enough to approach direct.


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.”]


   At respectful distance above, try to keep Her with Her group. Don’t rush towards that thing, it is not of that type. So how valuable they are this rāga-mārga who worship Kṛṣṇa in this way, the way of love. The loving service, prema-sevā, it is not ordinary thing, not a mechanical thing. Don’t try to finish, to limit it. It is of unlimited type. Don’t rush to enter, make trespass, don’t commit offence. This is the prospect of your lives after lives, in this way live. Infinite has everywhere centre nowhere circumference. Don’t try to put any circumference there, the centre of your prospect thing.


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

   Nitāi Gaura Hari bol. Nitāi Gaura Hari bol.


sakhyāya te mama namo 'stu namo 'stu nityam

dāsyāya te mama raso 'stu raso 'stu satyam


   [Śrīla Raghunātha Dāsa Goswāmī, the greatest exponent of the faith of servitude to Śrīmatī Rādhārāṇī, Rādhā-dāsyam, wrote: “I won’t allow myself to become fascinated by the proposal of the higher level service as a friend, sākhya. Rather, I shall tend always to do the lower service, dāsya, the service of the servant. I shall not consider myself to be a high-class servitor and I shall always tend to go towards the lower class of service. But He may forcibly take me to a higher service - ‘No, you are no longer to serve there; now you must serve in this higher category.’”] [Vilāpa-kusamāñjali, 16]


   Let my respect be towards the friendly connection with the Supreme Master. Respect to friendly connection, but servant connection I pray to my own self try to connect with the service connection, service taste, try always towards that. Expressively invite service and learn to give respect to the friendly service. Don’t venture to tread on your foot on that plane, don’t. “Where angels fear to tread fools rush in.” Don’t become a fool but try to follow the angels. Keep it always on a respectable higher level and try to connect yourself with the service.


   When Pratāparudra began his apparently mean service as a sweeper, then Mahāprabhu gave him an embrace. We should not forget that, that is the very backbone of devotion. Always towards lower services, and automatically from the other side the choice comes for you for higher plane. Don’t you try to force in there, but show your modesty, tendency to go to the lower level. And it is the duty of the higher to take you in a proper place. Dāsyāya te mama raso 'stu. My sincere attraction may be towards lower service, the service of a servant. But I must be conscious of a friendly service, I show respect to that. That should be our attitude. We must have the knowledge that that is high, but I’m not fit, it is high, I’m not fit. So many Vaiṣṇavas of higher character are there. I must engage myself to the lower level, then automatically from the Yogamāyā party, they’re not sitting idle, whoever will be fit for any particular plane the Yogamāyā is there. Others will forcibly take him from particular plane and put to some higher plane. They’re not inanimate objects, they’re all conscious. So your modesty would not be ignorantly accepted as your unfitness, no fear of that.


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]


   Of infinite meaning and prospect, the general direction. Oh, do you take the process of divine sound? Only the easy course to reach that goal by the divine sound? Then, to come to that level you will have to accept such attitude. Then you’ll feel that there is a very fine level through which you can reach there, the finest level is there. But you’re to accept such attitude real, then it will be possible. Not by no necessity of removing a mountain, or to oppose a river current, big things won’t be necessary. But only by cultivation of the spiritual sound you’ll be able to reach the goal, but you’ll have to take such attitude. Then you will feel that you’ve come to a very particular subtle level, only through sound we can go there. Our soul can be attracted, can be connected with that. But if we can pose ourselves with this, tṛṇād api sunīcena, taror api sahiṣṇunā, that means much. That is not an outward statement. If we go to adopt that sort of mood we shall have to cross many oceans, many oceans I shall have to cross, I shall experience. But from my present position of egoistic boast, when I’m to go far to the lowest level of a blade of grass, countries after countries I’m to go through, planes after planes. Taror api sahiṣṇunā. To get into, to reach into that sort of attitude, so many suns and moons, earths, that will be passed in my way. Concrete things I shall have to bid adieu. So many basic thoughts of the concrete bigger things that has to bid adieu, leave, only to go, to reach to that attitude properly. And amāninā mānadena. My connection with the subtle and higher things, that will have to ignore, amāninā mānadena. The plane of life will be changed, the activity, the plane will be changed where activity should be, energy should be invested. Not in this plane what we see about us, concrete.


   Hare Kṛṣṇa. Gaura Hari bol. Gaura Hari bol.


   Milton told: “Peace hath her victory not less renowned than war.” In his sonnet I read: “Peace hath her victory not less renowned than war.” If we search the meaning of that deeper then we may come to: tṛṇād api sunīcena, taror api sahiṣṇunā amāninā mānadena, the adoptability of such plane of life practically in our utilisation. The many victories to be conquered to reach to that plane, your peaceful. “Peace that hath victory not less renowned than war.”


   Mohammed’s direction, “Koran in one hand, sword in another hand. If anyone does not accept, behead immediately.” War, ha, ha.


   And Mahāprabhu saying just the opposite. Sunīc, don’t forget giving resistance. Taror api sahiṣṇunā. If any resistance comes, try to forbear with the best of your energy. Amāninā mānadena. Don’t try to encroach upon the prospect of others, all physical prospect. Mānadena. And don’t give any opposition to them. With these such adoptabilities, this is war, peace, war in peace, peace hath her victory, this is victory in peace, peace, not physical war. If you can attain these victories, then you’re automatically led to a particular plane where you’ll find ample beyond your expectation and your conception.


   Wonderful things, renowned they found all the sound representing Kṛṣṇa. Only through the Name this Kṛṣṇa is overflowing, all pervading, and it has got its wonderful flow all full of meaning. Not that inanimate flow in the plane as if the flow of the ether, and full of meaning. Who can catch? The scientists who can come to the level of ether s/he may find many wonderful things in that vibration, must come to the plane of ether. So only the sound aspect of the whole is so sweet, so attractive, so happy, we cannot conceive or think out it is there. Not unscientific.

   Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Nitāi Gaura Hari bol. Sevonmukhe hi jihvādau.


[ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ

sevonmukhe hi jihvādau svayam eva sphuraty adaḥ]


   [“Because the name of Kṛṣṇa is identical with Kṛṣṇa Himself, and on the absolute spiritual platform, Kṛṣṇa’s name, form, qualities, and associates, cannot be appreciated by the material senses. However, when one engages the tongue in chanting the Holy Names of the Lord and tasting the remnants of the Lord’s food, Kṛṣṇa gradually reveals Himself to the purified senses of that devotee.”]

   [Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga, 2.234]


   All the attempts must be made in that spirit. “I’m for Him.” That will be the main principle of our advance. “I’m for Him.” Sevonmukhe hi jihvādau. Then it will be able for us to reach that plane. “I’m for Him.” “Die to live.” The whole process. “The peace that hath victory,” but “Die to live,” that process always. Dissolve this ego, considering that ego, to leave this ego means to embrace death, subtle death, to leave a particular ego, one layer of ego may require many births to satisfy its death. The different covers of ego, but the wholesale ego should be dissolved. “I’m for Him. I’m for Him. Die to live.” I want the property of my wonderful dream to be satisfied. Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari.


Devotee: ___________________ [?]


Śrīla Śrīdhara Mahārāja: Ah. Tṛṇād api slokete pare alovar [?] One says, “I had much hope that I shall be a Vaiṣṇava. But when the tṛṇād api śloka, that advice came to me, oh, that is impossible.”


Devotee: Swāmī Mahārāja he also said one time, Lord Zetland asked, “I want to be a Vaiṣṇava, I want to be brāhmaṇa. What do I have to do?”

   So Goswāmī Mahārāja told him, “You have to give up meat, women, intoxication and gambling.”

   He said, “Impossible. It cannot be done.”


Śrīla Śrīdhara Mahārāja: Lord Zetland previously was Lord Ronaldshay, he was Governor of Bengal. And when the first non cooperation movement began we were in the College Square, just in front of the university there is a [water] tank and just on the eastern side the Boddhi [?] Society was founded at that time and Ronaldshay came to open. I did not know. Suddenly I found some students they’re crying, “Shame, shame, shame.” Lord Ronaldshay is passing in his car after opening that recent ceremony, he’s going away by the street. And some students they were aware of the fact, they began to cry, “Shame, shame, shame.” Then afterwards I inquired and I heard that Ronaldshay is passing and they’re crying, “Shame, shame, shame.”

   He was a very meek, mild gentleman, Ronaldshay. Then I heard that he after leaving India he went to England. And he, perhaps after the death of his father he was the owner of Zetland perhaps, a locality, some zamīndār or something like that, Lord Zetland. Lord Ronaldshay afterwards was known as Lord Zetland and he was Secretary for State for India.

   He gave lectures about Vaiṣṇavism, I have got, it was out in Statesman or some newspaper, the cutting I have got perhaps with me in praise of Vaiṣṇavism.

   “I went to Navadwīpa. I saw the Vaiṣṇavas. I had from my memory those twelve followers of Christ, and this and that, so many mentioning this and that.” He has praised about our Guru Mahārāja, that, “He has started that Vaiṣṇava cult to preach and come here.” And Vana Mahārāja met him and Goswāmī Mahārāja also met him. And he had some appreciation of the Indian scriptures.


   In another time when I was in Madras Maṭh, in some publication I found that Zetland says - they gave some reform government, proposed some reform government to India, but Indian political leaders not going to accept that.

   “That the veto power is there so it is nothing. You are giving something, election, this parliament always, but the Viceroy can give veto to everything.” The Indian leaders said, “This is nothing, in many things they may give veto.”

   But Zetland was remarking at that time, “That they’re suffering under māyā.” Ha, he quoted this that just as in Indian philosophy the position of māyā, “so they’re suffering from the influence of māyā. It is only their imagination that we shall give veto to everything. No, veto in special cases, so there is other things this right they’re getting from this reform proposal in this way. The māyā, the thing it is existing and not existing, they’re afraid of the existence of the veto, but veto is not to be used always, so they’re only suffering from māyā.” And this was his argument.


   And also it was too that Goswāmī Mahārāja asked, “You’ll have to give this and that.”

   “But it is impossible.” Ha, ha. Hare Kṛṣṇa.


Aranya Mahārāja: Mahāprabhu, He instructed Raghunātha Dās Goswāmī to always wear this verse, this śloka, tṛṇād api, around his neck as a necklace.


Śrīla Śrīdhara Mahārāja: Ah. And asked him.


grāmya-kathā nā śunibe, grāmya-vārtā nā kahibe

[bhāla nā khāibe āra bhāla nā paribe

amānī mānada hañā kṛṣṇa-nāma sadā la'be

vraje rādhā-kṛṣṇa-sevā mānase karibe]


   [“Don’t indulge in worldly talk, don’t hear worldly talk. Try your best to avoid mundane matters. Don’t eat delicious dishes, but take whatever ordinary food may come of its own accord; and don’t dress luxuriously. Always try to take the Name of Kṛṣṇa with the attitude of giving respect to others, without expecting respect from anyone. Be humble, but never aspire after respectful dealings from others. In this way, try to take the Name of Kṛṣṇa constantly. And within, try to serve Śrī Śrī Rādhā-Kṛṣṇa in Vṛndāvana. Mentally, be in Vṛndāvana rendering Service to Śrī Śrī Rādhā-Kṛṣṇa līlā.”]

   [Caitanya-caritāmṛta, Antya-līlā, 6.236-7]


Grāmya-vārtā nā kahibe, grāmya-kathā nā śunibe. The worldly talks you must not attend, neither you engage yourself in that. Bhāla nā khāibe āra. Don’t seek after the satisfaction of your tongue and belly. Or don’t try to get any good dress which is appreciated by the people. Amānī mānada hañā kṛṣṇa-nāma sadā la'be. Give honour to all, but don’t seek honour from anyone. In this way you will take the Name of Kṛṣṇa always, continuously. And vraje rādhā-kṛṣṇa-sevā mānase karibe. But internally in your mind try to serve Rādhā-Govinda in Vṛndāvana. As you are in Vṛndāvana you are serving Rādhā-Govinda. That will be your mental aspiration. And externally you are to go on and live your life in this way, not good dress, nor good food, nor indulgence in the worldly topics, either saying or hearing, and always giving honour to all and don’t seek honour from anyone. In this mood you go on.”


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


   There is one verse in Bhaktivinoda Ṭhākura.


vaisnava caritra, sarvada pavitra, jei ninde himsa kori'

bhakativinoda, na' sambhase ta're, thake sada mauna dhori'


   [“Bhaktivinoda always keeps a vow to abstain from speaking any type of envious blasphemy unto such a pure devotee, whose life and characteristics are in all ways pure.”]


[Third Branch of Kalyāṇa Kalpataru, Ucchvasa, Swelling and overflowing spiritual emotions.]

[Section Two, Prarthana Lalasamayi, Prayer of eager longing.]

[Song 7, verse 6, The pure devotee.]


   “The character of Vaiṣṇava is always very pure. But if anyone out of motive cruelly speaks ill about them, then this Bhakativinoda he don’t want to talk with them and he will keep silence. No cooperation with them if anyone comes to abuse Vaiṣṇava, then full non cooperation.”


   Then Goswāmī Mahārāja who proposed Zetland, he told,

   sri dvaita das kirtaniyal dyas sada maray rati mati lati bahi [?]

   Bhaktivinoda only keeps silence. But Bhaktisiddhānta won’t stand there idle, he will give some punishment to that. Ha, ha. He’s inspired with that sort of...


Devotee: Vṛndāvana Dās Ṭhākura _________________ [?]


Śrīla Śrīdhara Mahārāja: Vṛndāvana Dās Ṭhākura has gone further.

   “Most appealingly I’m presenting the characteristic and advice of Gaura and Nityānanda. You people come to understand this. I fall at your feet and I pray that with good motive you come to approach, and you will find that all this is true, and it is the best. But in spite of my so much fervent and modest appeal, if you revolt then I shall kick you and break your head by my kick.” tari rakhi maro tano [?]


   And Kavirāja Goswāmī has said, “I fall on your feet dust and do something for you so far you say otherwise.” Very mildly.


   But Vṛndāvana Dās Ṭhākura has, I had in my mind previously when I read, “This does not look well with the Vaiṣṇava’s, specially with the followers of Śrī Caitanyadeva who has given tṛṇād api sunīcena, taror api sahiṣṇunā. Vṛndāvana Dās Ṭhākura he being a bona fide devotee, how can he have such a cruel and proud statement?”


   But when I heard from Guru Mahārāja, Bhaktisiddhānta Ṭhākura, just the opposite meaning. He approached this statement from quite a different direction. One who had no other alternative but to go to eternal hell, Vṛndāvana Dās Ṭhākura has come out to do some good for him. The approach from a different quarter altogether. No hope, for them Vṛndāvana Dās Ṭhākura has come and given some hope. Why? How? He’s punishing with his kicking them, and for these actions Kṛṣṇa will be moved, Nityānanda Prabhu will be moved for them. “Oh, he’s cursed, he’s abused by My devotee.” So He will come to nourish him and thereby he will get some benefit and connection. Vṛndāvana Dās Ṭhākura by such bold and cruel sayings has insulted them, and Kṛṣṇa He’ll be not be able to stand unaffected. “Oh, Vṛndāvana Dās Ṭhākura has insulted you that he will kick you. No, no, don’t mean so. I am for you.” Ha, ha, ha. Kṛṣṇa will come in his favour. So Vṛndāvana Ṭhākura has done in the negative side, he has done some good for that person. By such bold assertion of hateful punishment to them attracted Kṛṣṇa’s attention for them in their favour. “Oh, you are so much insulted by My devotee, all right, don’t be affected, I shall help you.” In this way he has opened some way for their future benefit. That sort of argument I heard from him.

   Whenever any bona fide devotee does something wrong to a particular man, when the son beats another boy, the one who beats, his father comes to nurse him. “Oh, my son has beaten you?” Then he comes and with soft hands - this theory. When a bona fide devotee has done something wrong to a particular person then the guardian of that devotee he’s inclined to sympathise with him and in that way some good must come to him. So who had no other alternative, Vṛndāvana Dās Ṭhākura has opened the way for them. Ha, ha, in this way. I found meaning in that way from him. Who had no other way to get out from the hell, but Vṛndāvana Dās Ṭhākura has managed to provide something for them, for those persons by showing rude attitude towards them, has moved the heart of Kṛṣṇa sympathetically towards those.

   Hare Kṛṣṇa. Gaura Hari.


Devotee: Guru Mahārāja. Kṛṣṇa empowers certain souls to write Vaiṣṇava literature and others to distribute Vaiṣṇava literature. In this way as you explained Śrīnivāsa Ācārya has a very exalted position because he’s the greatest distributor of Vaiṣṇava literature.


Śrīla Śrīdhara Mahārāja: Yes. Jīva Goswāmī sent all the Vaiṣṇava scriptures prepared by them in his custody. And there was Narottama Ṭhākura and Śyāmānanda Prabhu with him, but Śrīnivāsa was given the main charge. And they came to Bengal and here near Bakura District. They came in a bullock cart and there was one native chief, of the aborigine ādivāsī section, aborigine sect. And his name was Birhambir. He had some astrologer, and there were in those days some dacoit type, whatever passing through his state he sometimes wanted to loot it, plunder. But a devotee at the same time, but plundering was some of their occupation with the ādivāsī.

   And the astrologer told, “Highly valued things are within that casket.”

   Then he ordered, “Take it off from the street and put it in my custody.”

   And that was kept...





Śrīla Śrīdhara Mahārāja: The cart was sent back to Vṛndāvana, and these three tried their best to find out that casket of books but failed. The king has kept in his capital, in his palace, how can they find trace? No trace. Then Śyāmānanda and Narottama Ṭhākura they went to their respective locality. Śyāmānanda went to Midnapore to preach there, and Narottama Ṭhākura also to Northern Bengal and began preaching there.

   But Śrīnivāsa Ācārya could not do so. “It was given in my custody, and is lost. How can I evade this responsibility.” So he became half-mad. “I was entrusted with such a high responsibility and I could not do anything. It is for my sin, my crime, offence, that the books disappeared.” He was wandering in the locality half-mad, disappointed, here, there.

   People of that locality thought, ‘Oh, that boy does not talk with anybody, has head crack, he’s wandering here and there in this way.’

   But that Birhambir had a Bhāgavata class every day in his temple compound. And one gentleman whose name was Vyāsa, he was reading Bhāgavatam and the chief also attended the class with many other persons. And Śrīnivāsa Ācārya, he, someday or other used to attend the class, sitting indifferently, half mad.

   People thinking him a fair looking young man whose head is cracked and a desolate person he’s moving.

   One day unconsciously, the Vyāsa was explaining, the Guru or priest of the chief Birhambir he was explaining Bhāgavatam, one day he committed some mistake and Śrīnivāsa Ācārya unconsciously he corrected that. Then all attention fell on him. “Who is he who can catch the error of the great paṇḍit Vyāsa? Who is he?” All came to inquire.

   Then when sincerely approached in that fashion he cried, “That I’m so and so, I’m wandering here frustrated because the books, the śāstras, the holy scriptures were in my custody, we were taking them, this that, the whole fact.”

   Then the chief he confessed. “Oh, I have stolen that box and it is in my custody, you come and see.”

   Then he came and saw, opened. “Yes, they’re all intact there present.” Then he began ārātrika, pūjā of the śāstra. And they informed Narottama Ṭhākura and Śyāmānanda and to Vṛndāvana, also to Jīva Goswāmī. “The books are already found, we have got it, don’t be worried.” In this way.


   Then he had got a great hold in that locality and Birhambir again was initiated, got initiation from Śrīnivāsa Ācārya. Now also there are many disciples of Gauḍīya Vaiṣṇava schools that side, Viṣṇupura in Bakhura. So Śrīnivāsa Ācārya was, had much affinity towards these holy scriptures.


   And this śloka comes from him, Swāmī Mahārāja sung in America, vande-rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau. This was composed by Śrīnivāsa Ācārya. Vande-rūpa-sanātanau, nāna-śāstra- vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau, vande-rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau. Ṣaḍ-gosvāmy-stotra. Swāmī Mahārāja sang it himself, and I’m told that in music section also, musical section, it was of very high value, his singing. The experts say that the sound echoing the sense in such a tone he sang that poem that has got very nearest connection with the meaning. That is the best type of sound I’m told, which the sound and the meaning in the tone is very nearer. Some such calculation is going on in the musical department, modern. And by that test it was valued very high, his singing. Hearty, coming from the core of the heart, the meaning and the sound are very clear and helping one another. Something like that I heard. Vande-rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau. Śrīnivāsa Ācārya.


   Hare Kṛṣṇa. He used to live near Katwa, Yajigram, near Katwa there is a village Yajigram, there Śrīnivāsa Ācārya lived, had his household. And he preached on all sides.


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

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


Devotee: Guru Mahārāja. You told that Rādhā has, Rādhārāṇī, Śrīmatī Rādhārāṇī has the highest position because She’s spreading Kṛṣṇa’s glories, and...


Śrīla Śrīdhara Mahārāja: All spreading, not only for that quality, all spreading, all the potency engaged in that. But they’re all subservient to Her. She’s the main principle of potency which can, as the other half. One half Kṛṣṇa another half Rādhārāṇī. Positive Negative. Predominating Moiety and Predominated Moiety. She represents all the rasa, vātsalya, sākhya, and others. Generally mādhurya-rasa has got all the constituent points of all other rasa within it. It is a full complete rasa and it includes all other rasa within that. So it is the full thing, mukhya-rasa, ādi-rasa, all comprehensive rasa. So one half Kṛṣṇa another half Rādhārāṇī, and others all come forth from Rādhārāṇī in different ways. Only another that - and that Kṛṣṇa has got His facsimile, this Balarāma and others one side. And Rādhārāṇī also has got another side, Her partial representatives.


Devotee: This means that in level of quality, to distribute, to spread is more important than to write Vaiṣṇava literature? According to the level of importance to spread, to distribute Vaiṣṇava literature is more important than to write?


Śrīla Śrīdhara Mahārāja: I don’t understand.


Devotee: He wants to know if it is more important to write literature or to distribute literature? To canvass and give literature to many or to write literature? He wants to think that canvass and give literature to many this is very good, very much more important than to write literature.


Devotee: According to your explanation that Rādhārāṇī became very dear to Kṛṣṇa because She spreads Kṛṣṇa’s glories to the others and made Kṛṣṇa famous to other people.


Śrīla Śrīdhara Mahārāja: But to write and to distribute the books, to write the books and to distribute is one and the same thing, only higher, lower. And ordinary people can distribute books. And to write that is found in the higher level, to take from higher level to dress them to be acceptable for this particular gross level. Both are similar, but more valuable who are drawing from the subtle towards gross, than one who is distributing the gross to here. And representation must be proper. The writing, only mere writing won’t do, but accurate representation must be there. There may be so much writing in that name that won’t be of any value, rather of opposite value. If we twist, we disfigure, misrepresent, then that will be offence. Hare Kṛṣṇa.


   So I close here.



   I’m told that without, in spite of the warning, some undesirability, too much addiction he has for worshipping some Śālagrāma.


Aranya Mahārāja: Many Śālagrāmas.


Śrīla Śrīdhara Mahārāja: Many Śālagrāmas.


Aranya Mahārāja: He was keeping Them in a fish tank, in London. So that was the problem. He abused Śālagrāma and as a result he became a sahajiyā.


Śrīla Śrīdhara Mahārāja: To worship Śālagrāma is a dangerous thing.


Bhakti Vijñāna Bhāratī Mahārāja: I saw this happen many times, to many devotees this happened.


Śrīla Śrīdhara Mahārāja: And this Jayatīrtha?


Aranya Mahārāja: Many Śālagrāmas also.


Śrīla Śrīdhara Mahārāja: Within the box collected Śālagrāmas like stones. Hare Kṛṣṇa.


Aranya Mahārāja: One boy in London who came, he had brought ten of these Śālagrāma-śilās back with him. And as a result he was - Āśraya - and he’s out of devotional service. I told him, this is the problem. I advised him to put them back in the Gaṇḍhakī River, but he didn’t.


Śrīla Śrīdhara Mahārāja: He was the first man who came with eighteen points of difference from the ISKCON. “We are so many, we have got such differences with the present ISKCON Government.” And eighteen points he put to me. I sent them to Tamāla Kṛṣṇa.

Tamāla Kṛṣṇa told, “No time now. Preaching is progressing like anything, you’ll be happy to know. And when I shall go to Navadwīpa Gaura Pūrṇimā ceremony, at that time I shall meet and talk with you.” But he came and went on without coming here and speaking anything to that matter.

   Then again these people came and they said, “We are ill-treated by the disciples of those Ācāryas, so-called. What to do?”

   I told them, in a body you can give a petition about your complaint to the managing board. And if that does not produce any consequence, then you may mix together and go on with your own work. Relief work at that time I told, form a body and go on with relief work. Those that are neglected, disappointed, dejected, collect them, don’t allow them to go away from the fold of Swāmī Mahārāja. Anyhow they have entered the fold, and try to protect them.

   But Pradyūmna went on and lost there. And many in this way came to me. At last this was formed, this Mahā-maṇḍal, go on working in relief work. Then Charu Swāmī and others they revolted. They were the first persons that complained against the activities. Now they can’t tolerate and accuse me that I am encouraging the party against ISKCON and doing some disservice to Swāmī Mahārāja, taking the advantage of his absence, something. But I’m acting according to my conscience as I know.


   In the meantime Jayatīrtha Mahārāja’s example is very, very disappointing and frustrating.

Purva-saṁskāra, the previous impulse of the mind has come in a new colour to attack and to devour.

   I’m told that previously he was in that party of intoxication, and also published some books about the efficacy of that thing. He was a party leader there, of the hippy. Now he was converted by Swāmī Mahārāja to this creed, now again the previous mental impulse has come out in some other form and captured him, hopelessly. Hriyate hy avaśo 'pi saḥ, pūrvābhyāsena, hriyate hy avaśo 'pi saḥ.


[pūrvābhyāsena tenaiva, hriyate hy avaśo 'pi saḥ

jijñāsur api yogasya, śabda-brahmātivartate]


   [“Although undesirous due to some obstacle, he again becomes attached to yoga, by dint of the practice he applied in his last life. And though he may be a practitioner still striving for perfection, he surpasses the path of fruitive action mentioned in the Vedas, and achieves a far superior fruit.”] [Bhāgavad-gītā, 6.44]


Bhakti Vijñāna Bhāratī Mahārāja: Where’s that from Mahārāja? From the Bhāgavatam?


Śrīla Śrīdhara Mahārāja: Gītā, hriyate hy avaśo 'pi saḥ. It is perhaps mention in the good sense.


tatra taṁ buddhi-saṁyogaṁ, labhate paurva-daihikam

yatate ca tato bhūyaḥ, saṁsiddhau kuru-nandana


   [“O son of Kuru, within one of the births I have just described to you, that unsuccessful yogī revives, from the practices of his previous life, his intelligence centred in the worship of the Supersoul. Thereafter, with renewed vigour, he again endeavours for the perfection of seeing Him.”] [Bhāgavad-gītā, 6.43]


   The bright side, it is.


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.”] [Bhāgavad-gītā, 2.40]


   Arjuna asked, “If anyone before attaining his siddhi, full realisation, in the process of his realisation if he dies, then whether the acquired things are lost?”

   Then the Lord says, “No. Whatever you will acquire that will be kept. Again in the next birth that will come to help you.” In there mentioned.


Aranya Mahārāja: What happens in the case of Vaiṣṇava aparādha?


Śrīla Śrīdhara Mahārāja: Then that is covered for the time being. Sometimes it may be heavy in the lower place, so heavy. Vaiṣṇava-aparādha yadi uṭhe hātī mātā, upāḍe vā chiṇḍe, tāra śukhi’ yāya pātā.


[yadi vaiṣṇava-aparādha uṭhe hātī mātā, upāḍe vā chiṇḍe, tāra śukhi' yāya pātā

tāte mālī yatna kari' kare āvaraṇa, aparādha-hastīra yaiche nā haya udgama

kintu yadi latāra saṅge uṭhe 'upaśākhā', bhukti-mukti-vāñchā, yata asaṅkhya tāra lekhā

'niṣiddhācāra', 'kuṭīnāṭī', 'jīva-hiṁsana', 'lābha', 'pūjā', 'pratiṣṭhādi' yata upaśākhā-gaṇa

seka-jala pāñā upaśākhā bāḍi' yāya, stabdha hañā mūla-śākhā bāḍite nā pāya]


   [“If a devotee commits an offence at the feet of a Vaiṣṇava while cultivating the creeper of devotional service in the material world, his offence is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper are dried up.”] [“The gardener must defend the creeper by fencing it all around so that the powerful elephant of offences may not enter.”] [“Sometimes unwanted creepers, such as the creepers of desires for material enjoyment and liberation from the material world, grow along with the creeper of devotional service. The varieties of such unwanted creepers are unlimited.”] [“Some unnecessary creepers growing with the bhakti creeper are creepers of behaviour unacceptable for those trying to attain devotional perfection, diplomatic behaviour, animal killing, mundane profiteering, mundane adoration, and mundane importance. All these are unwanted creepers.”] [“If one does not distinguish between the bhakti-latā creeper and the other creepers, the sprinkling of water is misused because the other creepers are nourished while the bhakti-latā creeper is curtailed.”] [Caitanya-caritāmṛta, Madhya-līlā, 19.156-160]


   The whole thing may be uprooted, and the creeper may die, finished, then again he will have to take initiation, finished. It comes by the grace of Vaiṣṇava and by serious offences that may be wholesale uprooted, finished, withdrawn, Vaiṣṇava aparādha. Hare Kṛṣṇa. Upāḍe vā chiṇḍe, tāra śukhi' yāya pātā, tāte mālī yatna kari' kare āvaraṇa. In other offences there is some relief recommended, but here the wholesale gone. So we’re advised to give a barrier so that the elephant cannot enter. That has been compared with a mad elephant, Vaiṣṇava aparādha, hātī mātā, a mad elephant, Vaiṣṇava aparādha,it may uproot the whole thing. Tāte mālī yatna kari' kare āvaraṇa. You must have good fencing so that Vaiṣṇava aparādha may not enter.

   Yatat kati yatan katami [?] Who has come to save me, ha, if I give a good beating to that gentleman then what is it? He has come to relieve me, to save me, to welcome me, to take me to the Lord. And ill-fated I’m quarrelling and fighting with him, with my own interest. Suicide, to commit Vaiṣṇava aparādha means to commit suicide, more than that, to kill the guardian, well-wisher. I’m a child and he’s my well-wisher, guardian, and I go to insult him, to beat him. That is more valuable than my own soul. My soul, what is there? If not with devotion a Satan can enter and play with my soul. What value my soul has got? It may be a doll in the hands of a Satan. But my saviour is coming to save me from the hand of Satan for eternity. And if my free will goes to fight against him that is more than suicide. My soul has not got much value, but his grace has got more value. He can make me king, more than a king’s position he has come to give.

   Rāma. Rāma. Rāma.


Devotee: But Vaiṣṇava aparādha depends on the angle of vision that one can see. For example for my position now is that my Godbrothers and Hṛdayānanda Mahārāja, he thinks now that I’m making Vaiṣṇava aparādha by renouncing him.


Śrīla Śrīdhara Mahārāja: It is a relative position. Temporary and final. Absolute consideration and relative. The Absolute consideration will hold greater value.



   ...they have obligation to our mother, father. But when the call of the Absolute will come we’re to give up that obligation, general obligation, to obtain the call of the Absolute. And so in the case of the Absolute call there is also gradation of the Vaiṣṇava, their difference in their decision. In that case if by my previous fate or fortune I have accepted one of lower rank of Vaiṣṇava, and I find a clash with Vaiṣṇava of the higher conception, and if I feel in the inner-most part of my heart that wherever I committed my faith previously, and what I have come across now there is far difference, then with our sincere conscience we may leave the first and accept the second. It is possible. So many records.


   Bhaktivinoda Ṭhākura took initiation from one Vipina Goswāmī. In his Caitanya-caritāmṛta and other’s bhāṣyam his name mentioned we find. As long as he lived he gave some respect to that gentleman.

   But our Guru Mahārāja when he heard that he was going to disregard Dāsa Goswāmī Prabhu.

   “That he was of a śūdra family, born of a śūdra, I am born of a brāhmaṇa family, so I can bless him.”

   When this expression came to the ear of our Guru Mahārāja then he abused him, and asked Bhaktivinoda Ṭhākura, “What is this? Your formal Gurudeva he’s saying like this.”

   Bhaktivinoda Ṭhākura a little, expressed some sorrow that that has been his position.


   Then there happened another thing. There was one previous Bhāratī Mahārāja, a big body, and very capturing lecture and discussion, Bhāratī Mahārāja. He took initiation first from that Vipina Goswāmī. He had some difference from the party of Prabhupāda in his home. So he thought that if I take initiation from Vipina Goswāmī, Guru of Bhaktivinoda Ṭhākura, then I can oppose them successfully by my credit. He took initiation from Vipina Goswāmī, the Guru of Bhaktivinoda Ṭhākura. But Prabhupāda’s group did not care for that. “That he’s a sahajiyā, you have taken sahajiyā guru.” Did not care. Then they found he has got no place, then he left that Vipina Goswāmī and again took initiation from our Guru Mahārāja Bhaktisiddhānta Saraswatī. And he became a sannyāsī and preached. So there is gradation, realisation, faith.


Bhakti Vijñāna Bhāratī Mahārāja: Bhakti Vivek Bhāratī?


Śrīla Śrīdhara Mahārāja: Bhakti Vivek Bhāratī, he first took initiation from Vipina Goswāmī who was the Guru of Bhaktivinoda Ṭhākura. But then he had to leave that, and again come to our Guru Mahārāja to take initiation. The formal and Absolute consideration, and in Absolute consideration also there may be different from that type formal. How intense the devotion? Only formal initiation, external practice is not the whole thing. What sort of how intense realisation? The potency, there is potency in the homoeopathic globule. Sometimes lower potency is not working, higher potency should be applied to expect the desired result. The lower potency will come to assert that, “I am your Guru. You have first come to me and got some sort of result but not permanent, something.” It will be something like that.


   After the departure of our Guru Mahārāja he opened a separate Maṭh, and Siddhāntī joined him, with this condition, “That as long as Bhāratī Mahārāja will live” - he was senior sannyāsī, Siddhāntī was a brāhmacarī, afterwards he took sannyāsa. And the condition was, “Who will survive he will get hold of the whole Maṭh.” Bhāratī Mahārāja disappeared and Siddhāntī’s controlling his Maṭh wholesale. A Maṭh in Purī, Calcutta, and here [Navadwīpa]. And one, he purchased a house in Vṛndāvana, started a Maṭh but could not maintain, he gave it up to Tīrtha Mahārāja, Bhakti Vilasa Tīrtha who was controlling Mayapūr and research in Calcutta. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.


Devotee: To the hogs. I was thinking that, I was reading your conversations in your preaching. And I ask you if you feel that in your desire that you’re preaching can be to the mass or you want that your books be spread to the high class of people? Because I don’t know if the mass they can really appreciate.


Śrīla Śrīdhara Mahārāja: Who can appreciate, understand, that will be proper dealings.


na buddhi-bhedaṁ janayed, ajñānāṁ karma-saṅginām

[yojayet sarva-karmāṇi, vidvān yuktaḥ samācaran]


   [“The scholarly proponents of the path of knowledge must not confuse ignorant, attached men by deviating them with the advice: ‘Leave aside action, and cultivate knowledge.’ Rather, controlling their own minds, the learned should perform all the various duties without desiring the results, and in this way, subsequently engage the common section in action.”] [Bhagavad-gītā, 3.26]


   According to the appreciation that may be distributed, that may be better, that will be utilised, energy not wasted but utilised to the fullest extent. Na buddhi-bhedaṁ janayed, ajñānāṁ karma. They cannot understand. Just as what you told, “To cast pearls before the swine.” What is that?


Devotees: Cast pearls to the swine.


Devotee: Because also Caitanya Mahāprabhu He never distinguished that this is a fit candidate or not fit candidate, He gave to everyone.


Śrīla Śrīdhara Mahārāja:


yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa, [āmāra ājñāya guru hañā tāra ei deśa

kabhu nā vādhibe tomāra viṣaya-taraṅga, punarapi ei ṭhāñi pābe mora saṅga]


   [“Instruct whoever you meet in the science of Kṛṣṇa. Teach them the instructions of Kṛṣṇa in Bhagavad-gītā, and the teachings about Kṛṣṇa in Śrīmad-Bhāgavatam. In this way, on My order, become a Guru and liberate everyone in the land. If you follow this instruction, the waves of materialism within this world will not affect you. Indeed, if you follow My order, you will soon attain My association.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 7.128-9]


   That is the, do it, distribute it according to the capacity. He divided generally into two groups. Among the friendly circle, the higher realised circle, talk about the rasa-kaṭha, internal rasa of Vṛndāvana. And this Hari-Nāma to one and all. That was His direction. Bahiraṅga saṅga godhi nāma-saṅkīrtana. Go on chanting the Name even to the street to anyone and everyone take the Name, that Vaikuṇṭha-Nāma, that spiritual Name, for all. But about the internal life pastimes of Kṛṣṇa, Rādhā, Vṛndāvana, all these things you are to judge the capacity with whom you are dealing. Antaraṅga saṅga koraḥ rasa sadan. And bahiraṅga saṅga godhi nāma-saṅkīrtana. [Śrī Caitanya Bhāgavata]


Devotee: Mahārāja, some people are not prepared to accept that chanting of the Name. So we’re to give them some jñāna, why the chanting of the Name is so important...


Śrīla Śrīdhara Mahārāja: That should be explained, what is the position of the Name. Name, we’re to explain, but they’re not, the Name is not acceptable, then what is acceptable? The idol? Ear experience is the most primary, and then eye experience. Everything can be used, utilised for spiritual realisation. Ear experience, that is through sound, that is the most wide and cheap. And the eye experience, that is in the form of the Deity.

   All must be - transformation. Transformation is necessary. New assimilation is necessary according to the highest point of understanding, and highest point of our interest. Adjustment must be readjusted. At present we also stay in this world in a particular form of adjustment, but transformation is necessary. We’re all separationist, devotee of separate interest. But that must be transformed into Absolute interest, universal interest. That is necessary. Do anything and everything for the Absolute, from the standpoint of Absolute interest, and give up all sorts of local interest. Either you yourself or extended selfishness of your clan, or your country, that is all extended selfishness. And no number of finite can make infinite. So your interest and your countries interest, your clan’s interest, your human interest, a combination of all these interests produce infinite? No. No number of finite can produce infinite. That is something else. So you’re to get it from that side, from the centre. What sort of interest is there with the centre?





Śrīla Śrīdhara Mahārāja: ...what is supposed, told to be the universal interest, we’re to read with ABC, begin, what is known as absolute interest. And as much as we’re relieved from the mania of this local interest and we’re devoted to the Absolute, the gradation is there of the Vaiṣṇava. How much dedicated he is, the intensity of dedication.

   It is mentioned in Hari-Bhakti-Vilāsa that if a brāhmaṇa Ācārya is available, another man must not, though he’s qualified, must not approach to make disciples in his presence. He will take him to that.

   If a first class seed is available then lower class of seed must not be thrown into the land, that will be loss to the owner. The field will be captured by the lower class of seed.

   So every fair person he will take any man to the Guru of highest type. When highest type quality of seed is available it will be his offence if he takes, makes him his own disciple for some personal interest. So in Hari-Bhakti-Vilāsa it is mentioned if a brāhmaṇa Guru is available then the, generally a kṣatriya may initiate kṣatriya, śūdra may initiate śūdra, according to his own capacity. Something is better than nothing. So a vaiśya may make disciples of the vaiśya class and not a kṣatriya or brāhmaṇa, in this way it is classified.

   But among the Vaiṣṇava no classification according to varṇāśrama but the gradation in the faith of Vaiṣṇavism. So when higher type of Ācārya is available a lower must not go to occupy the field, capture with his lower type of seed. That will be offensive. What is Vaiṣṇava aparādha one must try to know in this way. Only, “I have captured first,” that is like forcible possession. The conscience, he must appeal to his conscience whether he’s capturing the field for what purpose, what interest he has got? For the interest of the Absolute, or for his own interest?

   Some custom is there that everyone will marry and he will produce the child in his wife, a general custom. But that is in a relative position, everyone keep his own, that is one thing. But before commitment everyone will try to connect his girl with a desirable husband. Otherwise he’ll be doing some wrong, the guardian will do some wrong to the girl, that is. And in special case also there is, though it is very rarely accepted.


   nastay mrtay prabhudyatay krivi ca padatay pato [?]

   pancha sarvatcha sarvnardhinam apati ranyo viddhi yatay [?]


   Here the very rigid custom in the marriage, but still the Parāśara-saṁhitā says, nastay, if husband is lost, mrtay, dead, prabhudyatay, or taken sannyāsa. Krivi, or if found neuter gender, krivi ca. Padatay or fallen from the proper caste to accept Islam or becomes śūdra or so. In these cases a woman may accept another husband, better. Very rarely provided.


   We’re concerned with God conception. This human body, human life is very short. After death where I shall go I do not know. In such case as my conscience says, “Please accept your shelter there, that will be better.” Then I shall have to do that to save me, to save my interest. That will be the principle for everyone. Some obligation we may have with the formal. Supposing there is a big cyclone, I have taken shelter in a particular room. But if I think that by that cyclone that will also be demolished, there is another which is stronger, then from there I shall, my conscience, I won’t be obliged, “That so long I was given shelter here then I should not betray this shelter.” We don’t think like that. If a stronger shelter we find there are many taking shelter there I must run to that. With clear conscience not insults, not with object of disregarding and insult. Only to save me, sincere attempt.


[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]


   And not insulting that previous shelter who had protected me so long, in this way progress means this. Chance may come like that.


   Śyāmānanda Prabhu, he was disciple to another gentleman who was a pārṣada devotee of vātsalya-rasa. Anyhow, in Vṛndāvana he got some chance and utilising that he was converted into mādhurya-rasa by the interference of the upper plane. Then he took initiation from Jīva Goswāmī, again. Such rare case is there.


Bhakti Vijñāna Bhāratī Mahārāja: That was first Hṛday Caitanya?


Śrīla Śrīdhara Mahārāja: First Hṛday Caitanya, from sākhya-rasa.


Devotee: Guru Mahārāja. Even if the higher seed enthuse the lower seed to accept disciples we must see that this is the renunciation and this is the...


Śrīla Śrīdhara Mahārāja: If any error is committed in the opposite direction, from higher to lower, then he will have to mourn the result.


Devotee: In a sense that even if a higher seed agreed that one lower seed accept disciples we must see that it’s an example of renunciation and of detachment?


Śrīla Śrīdhara Mahārāja: I don’t follow. What does he say?


Aranya Mahārāja: He’s saying that in the presence of a superior Vaiṣṇava, if a Vaiṣṇava of lower degree begins to initiate...


Śrīla Śrīdhara Mahārāja: Then that Vaiṣṇava he commits offence.


Aranya Mahārāja: But with the permission of the higher Vaiṣṇava.


Śrīla Śrīdhara Mahārāja: Ah. Some modification, a compromise.


Devotee: But this permission must be seen as humility and renunciation of the higher seed?


Aranya Mahārāja: He’s saying that on the part of the superior Vaiṣṇava then that is allowing the other lower Vaiṣṇava to initiate, that’s er...


Devotee: Then that is an example of...


Bhakti Vijñāna Bhāratī Mahārāja: Nirapekṣa.


Devotee: It’s an example of renunciation and humility.


Devotee: Giving him a chance.


Aranya Mahārāja: It’s not renunciation.


Śrīla Śrīdhara Mahārāja: With this practical - suppose Swāmī Mahārāja has ordered them to initiate, these present Ācārya. In his group whom he found, some say that, ‘he did not give any permission to the particular gentlemen to initiate, they’re all self made Ācārya.’ There is also a, this Yaśodānāndana and so many others they’re of that opinion. Anyhow, I do not know that particularly. I think generally he must have some succession, so this man or that man he might have given some hint for them to do according to their capacity. But that does not mean that they’re all absolute Ācārya. Then from the beginning there cannot be any change in the quality of the Ācārya. Kṛṣṇa first gave to Brahmā, and Brahmā to others, and they to others, pāramparyeṇa, that is being lost.


[evaṁ paramparā-prāptam, imaṁ rājarṣayo viduḥ]

sa kāleneha mahatā, yogo naṣṭaḥ parantapa


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


   It may be that they lose their power, it is possible. By Vaiṣṇava aparādha, by many others, that position may not be continued, sometimes.


Bhakti Vijñāna Bhāratī Mahārāja: Our Prabhupāda was very open with his older disciples as far as showing them that you were his śikṣā Guru. The very first Guru pūjā was performed here in your temple to show his oldest disciples, he was very open to show that you were his śikṣā Guru...


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Yes, he consulted with me in many points when he was writing Bhagavad-gītā, translating, he was. Four rooms I took on lease from his house. He rented two houses, one for his own and another for his laboratory, and the ground floor his laboratory and the first floor four rooms we used for our own branch Maṭh there, Calcutta. At that time very close and he used to come, he was translating and he used to come to consult with me about the meanings of Bhagavad-gītā. And thereby he might have thought that he has got something, some help from me. And many times consulted with me, and must have found that he’s getting some light from me. So he announced that, “Śrīdhara Mahārāja is my śikṣā Guru.” Hare Kṛṣṇa.


Devotee: Guru Mahārāja. About your personal case, that you are the higher seed present, and you give authorisation to other sannyāsīs to initiate also in your presence. How I can see this? As your humility and detachment to accept new disciples? How can I see this?


Śrīla Śrīdhara Mahārāja: What does he say?


Bhakti Vijñāna Bhāratī Mahārāja: How should we understand that you are present and you have the higher seed to offer, but at the same time you are allowing sannyāsīs who have a lower seed to initiate?


Devotee: Have I to see this a your humility or your real desire?


Śrīla Śrīdhara Mahārāja: That I’m doing, following the general custom, and something is better than nothing, with this policy. They can get some news, afterwards they will inquire and come and do according to the necessity. But some sort of light, however vague, still more light, vague light, still it is light. And in comparison with darkness it must be something. Name of Mahāprabhu, and this and that. Let it go. Then the Lord is there and He will manage everything. If there’s any gap, any error in the process, if we’re sincere no responsibility, He will manage. If we do not have any black motive of exploitation, we’re sincere we’re doing His service, if any amendment is necessary He’s there and will be met. With this spirit, something.


Bhakti Vijñāna Bhāratī Mahārāja: Mahārāja. Doesn’t your śikṣā, your as a śikṣā Guru the dīkṣā may be given by a lower seed but your śikṣā, doesn’t it nourish that seed to a higher plane also? Or is there some...


Śrīla Śrīdhara Mahārāja: What?


Aranya Mahārāja: He’s saying say if one of the sannyāsīs gives dīkṣā but because they’re allowing their disciples to take śikṣā from you, that their seed is being nourished by your śikṣā.


Śrīla Śrīdhara Mahārāja: And if they do not allow, then there will be some difficulty, if they do not allow, they’ll come with something wrong, do not allow. And also there may be motive underlying, that they’re not fit to approach such high thought, so only they will go and disturb. With this motive if he checks his ambition that won’t be bad. But if knowing that, ‘I’m not able to satisfy his inquiry. He wants higher direction and by policy that his prestige may not go down,’ so to check him from connecting with the higher source, then that will be offence. Sincerity is the standard of measurement. And the case is with the Infinite. None can say that I have got within my fist the Infinite Whole, whole Kṛṣṇa within my fist.

   I told that to Kīrtanānanda. “You’re all considered to be students and not professors.”

   He told that, “I’m not your student, I’m student of A.C. Bhaktivedānta.”

   In this way he told, and what I replied I don’t remember.

   But we’re all in one school of Bhaktisiddhānta, the standard to be measured there.


Devotee: For example Guru Mahārāja. I will be preaching in Brazil and the people to whom I’ll be preaching will approach me to seek for a Guru. And I’m trying to be your disciple and I’ll try to approach them to you. I will ask you if you if you can accept these people as disciples and another person can give the initiation but they can be your disciples. Because I trust completely in you but I don’t know if the other person can...


Śrīla Śrīdhara Mahārāja: To make disciples means to take responsibility, at least to certain extent. But I don’t consider myself to be such, that I’m able to take responsibility of so many. It is not a pleasure, the pleasure act, to take responsibility. So I’m unable, I’m unfit to take responsibility of so many. So I have already spoken to those that are affectionate to me that I can’t, like to have connection with many. Only very special case if you find, then you may take to me. Otherwise you manage, you do as much you know you help them. But always know that you are dealing with Infinite, not anything that has got limit. So as much as you can. The sky is there, the birds are flying as much as the bird can. He cannot finish the sky. So we’re also doing like that, as much as we have got capacity we shall do that type of duty to others, help others. Save yourself and save others as much as you can afford.


Devotee: Guru Mahārāja. What about my case that I have to appoint one other person that I’m not sure that these people can bring them back to home, back to Godhead.


Śrīla Śrīdhara Mahārāja: Your sincere conscience you will use in everything according to your knowledge. Don’t be a hypocrite in your dealings, and then you’ll be helped by the Almighty and Omniscient Lord. He knows, He sees everything. If you want His help then you must be sincere in your dealings. Don’t go to make trade of anything. Try to maintain the purity of your heart and dealings. Hare Kṛṣṇa.

   Gaura Hari. Gaura Hari. Gaura Hari.


Bhakti Vijñāna Bhāratī Mahārāja: You once mentioned that persons who we could not digest, you would digest them.


Śrīla Śrīdhara Mahārāja: Hmm? Persons?


Bhakti Vijñāna Bhāratī Mahārāja: Persons who we were unable to digest, you would digest those persons.


Śrīla Śrīdhara Mahārāja: He won’t take food of that type or that quantity which he cannot digest. Cut your coat according to your cloth. Rūpa Goswāmī has asked not to accept many disciples, or even to read many śāstra. Bahu-grantha kalābhyāsa, and bahu-śiṣya, and mahā-ramba, but specially gifted person may take up such. When Prabhupāda our Guru Mahārāja used to explain all those sixty-four types of devotion I tried to follow him, specially on those points, mahā-ramba. Then I attended his lecture, in one or two sentences he cleared and I was satisfied.

   He told, “It depends upon the capacity, individual capacity of the person. A man can manage a kingdom and still he may find his leisure. Another man cannot manage his family of five persons or two persons and he thinks that he’s so busy, he’s perplexed. So it’s according to the capacity of the person, the mahā-ramba, that should be judged. What is mahā-ramba to one, that is not mahā-ramba to another, a small thing.”


Devotee: Mahārāja. It’s said that in disciplic succession, paramparā, the mango is handed down from Ācārya to disciple and so on and comes intact. The fruit is handed down intact from Guru to Guru.


Śrīla Śrīdhara Mahārāja: Guru paramparā. We’re instructed from the relative standpoint that it is the full thing. But in Absolute consideration we have to detect that, ‘No, it is sometimes in diminishing stage.’


Devotee: Does that mean that in due course of time the Ācāryas appointed...


Śrīla Śrīdhara Mahārāja: Again, new Ācāryas have to come to reconstruct, to rejuvenate the thing, it is necessary. Sometimes He comes and another fresh deputation comes in the line to make it fresh and given life, enliven, it is necessary.


[evaṁ paramparā-prāptam, imaṁ rājarṣayo viduḥ]

sa kāleneha mahatā, yogo naṣṭaḥ parantapa


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


   The gradation is the nature of this soil.


Aranya Mahārāja: So like that mango that comes down, if the Ācārya is like śuka, like parrot, that when he takes and gives the mango, touches the mango it becomes sweeter.


Śrīla Śrīdhara Mahārāja: Ah, in that position. But that sweet mango may also be rotten, in this plane. When Śukadeva delivered his Bhāgavata kathā there was a commotion and everyone got some fresh impression. But then gradually again Bhāgavata went away from the scholars. “Oh, that is only stories, there’s no philosophy under it.” Came to such position to the many scholars.

   Hare Kṛṣṇa. Nitāi Gaura Hari bol.


Devotee: Mahārāja. I once heard that there are six kinds of Gurus. And one is the cat type of Guru. The cat type of Guru means that it takes the kitten by the scruff of its neck and delivers him, so the responsibility is taken by the Guru. Then there is the monkey type of Guru wherein the responsibility is on the baby monkey that he just clings to the mother, he has to cling to the mother.


Śrīla Śrīdhara Mahārāja: In Rāmānuja sampradāya there is a division with these two, śaraṇāgati of two kinds, monkey type and cat type.


Devotee: And then there’s the fish type of Guru, that it just lays the eggs and then it goes away. And it’s the responsibility of the eggs to just grow by themselves until they reach maturity, spiritual maturity. And there are three others which I can’t remember.


Śrīla Śrīdhara Mahārāja: Yes. Maybe classified in...


Devotee: Six types of, and there’s a hen type of Guru in which he just keeps all his chickens under his wing and mothers them so much he doesn’t allow them to go anywhere.


Śrīla Śrīdhara Mahārāja: There may be gradation of infinite type. According to their capacity and dealings, the siṣya and Guru, Guru also may be, professors may be of many types, and disciples also may be of many types. So general classification of three types, two types, four types, infinite number of types may be.

   But we have heard of classification - the Guru who is taking from here to there, who has come from there, or he’s here in Vaikuṇṭha and taking many from here. And one, he has given one leg on Vaikuṇṭha and another leg here and taking, recruiting. And one, one leg here and another leg there, taking up. And another, two legs here but having a sight of that position, trying to take many along with him. Madhyama-adhikāra, uttama-adhikāra. One who can see the higher soil and taking along with him many approaching that plane. Another has come down from there to recruit. And another he’s here and one leg he has there and taking, recruiting from here to there. And from different standpoints everything may be judged from different ways, and it will be infinite in number, because everyone has got some difference from everyone. No two things are one and the same.


Devotee: But spiritual variegatedness is the cause of pleasure, whereas material variegatedness is only the cause of distress.


Śrīla Śrīdhara Mahārāja: Of course. And in the pleasure also gradation. Different type of rasa, intensity of particular rasa, there is difference. Śānta, dāsya, sākhya, vātsalya, mādhurya. And that is in Vaikuṇṭha, in Ayodhyā, in Dwārakā, Mathurā, Vṛndāvana. Gradation is infinite in number. Up to liberation, liberation of two kinds, one like Buddhist liberation and Śaṅkara liberation. Then this yogī liberation, then siddha, then Vaikuṇṭha. After liberation one can go to Vaikuṇṭha, or Ayodhyā, Dwārakā, so many. Differentiation is made everywhere always, it is eternal. And it has been told by Dāsa Goswāmī, if you’re very much attracted towards rulings, rules and regulations, you’ll be thrown down to Paravyoma from Vṛndāvana. Not much appreciation of rules and regulations, law and rules there. Automatic, actuated by the motive or inspiration. If you’re very much particular about the rules and regulations you’ll be thrown down in Paravyoma. It is all clear. The Vaikuṇṭha which is so high place, the environment of Nārāyaṇa is so pure, but that is also considered that it’s so low that you will be thrown down to Vaikuṇṭha from Goloka. Rūpānuga-vicāra, so many things are there, infinite.


Bhakti Vijñāna Bhāratī Mahārāja: Mahārāja. What is, in the Hari-Nāma-Cintāmani we find Bhaktivinoda Ṭhākura describes an overlapping stage between vaidhi-bhakti and rāgānuga as nairantaryya. What is...


Śrīla Śrīdhara Mahārāja: Vaidhi bhakta adhikaras tu raga dvesa bhavanavadhi. We must stick to vaidhi- bhakti as long as I do not feel the awakening of the anurāga within me. And when I get that awakening of natural attraction for the cause, then my care for the rules and regulations will be automatically diminished. Vaidhi bhakta adhikaras tu raga dvesa bhavanavadhi. In Bhakti-rasāmṛta-sindhu this is. So long we’re to go under the rules and regulations of the scripture when we do not find any genuine love and attraction for the cause. With the help of rules and regulations we shall try to awaken that natural innate attraction for the Lord. If we can trace within me that it is there, the anurāga, the natural attraction is drawing me towards, then I may not care for those śāstric orders.

   Suppose I’m a patient using diet and medicine, but if I find that diet is giving me real strength I may dismiss the medicine and take the help of the diet. That will take me to the point and no medicine necessary, stop medicines. Something like that. In the beginning both diet and medicine necessary, but afterwards proper diet may do, medicine may be cancelled.


Bhakti Vijñāna Bhāratī Mahārāja: Nairantaryya?


Śrīla Śrīdhara Mahārāja: Nairantaryya is very lower. After nairantaryya, then niṣṭhā, then ruci, then bhāva-bhakti. In bhāva-bhakti we can neglect, may not care much for the rules and regulations. Bhavavi bhavanavadhi. Vaidhi bhakta adhikaras tu raga dvesa bhavanavadhi. Raga is clear in bhāva-bhakti, then ruci, āsakti, then bhāva. This niṣṭhā, ruci, āsakti, bhāva.



   ...siddhi, we’re not out of danger, only in vastu-siddhi we’re out of danger. It has been mentioned. In svarūpa-siddhi we’re also in connection with this mundane world, however small maybe its force, but still connection. Svarūpa-siddhi, this body is there and I have got full realisation. But until this connection is gone forever and we’re absorbed wholesale in that position, we’re told that we’re not out of danger. Wholesale acceptance, probational stage, a probationer, suppose he has acquired the capacity of a full grown clerk or officer, but until and unless he gets grant that his service is permanent, he’s not safe.

   When there is Kṛṣṇa līlā is going on somewhere, anywhere, sometimes in this globe, sometimes in another, in this way. Like the sun, it is passing through different brahmāṇḍas. When svarūpa-siddhi, then he’s allowed to have a birth in that brahmāṇḍa where the līlā is going on. And to get a birth in the gopī-garbha-janma, he has to pass through that process. And then in that prapañca-līlā he’s allowed to participate, direct participation with Kṛṣṇa līlā and the gopīs. In the prapañca, then once he gets chance to participate in the prapañca-līlā then he’s accepted. He’s detached from any mundane touch and his acceptance there is final. He’s got recognition of the permanent service, otherwise a probationer.


Bhakti Vijñāna Bhāratī Mahārāja: So in the prapañca-līlā that is also svarūpa-siddhi?


Śrīla Śrīdhara Mahārāja: That is in prapañca-līlā?


Bhakti Vijñāna Bhāratī Mahārāja: When the prapañca-līlā is going on after he has taken birth, garbha has already taken place, that is svarūpa at that point?


Śrīla Śrīdhara Mahārāja: That is svarūpa.


Bhakti Vijñāna Bhāratī Mahārāja: That is svarūpa still?


Śrīla Śrīdhara Mahārāja: Yes, he’s in his svarūpa-siddhi. And with the finish of the prapañca-līlā he’s withdrawn with the stuff.


Bhakti Vijñāna Bhāratī Mahārāja: Then the vastu comes in?


Śrīla Śrīdhara Mahārāja: Consideration of stage of intensity. It is physically shown to us in that type, with that analogy. A slight touch of the mundane conception is not to be neglected. Slight touch of mundane means māyā. A slight touch of māyā, illusion, that could not be considered to be the fullest acceptance. Bhauma Vṛndāvana, nitya-līlā.


Bhakti Vijñāna Bhāratī Mahārāja: So that means that the sādhana-siddha gopīs in Vṛndāvana, they were in svarūpa-siddhi, they were taking their place in svarūpa-siddhi?


Śrīla Śrīdhara Mahārāja: Not all.


Bhakti Vijñāna Bhāratī Mahārāja: Not all of them?


Śrīla Śrīdhara Mahārāja: Some...





Śrīla Śrīdhara Mahārāja: ...can help them successfully, they’re given recognition for permanent service, and taken away from this. In all classes, in the friendly section, in the filial section, every, not only in mādhurya-rasa but in all rasa, śānta-rasa, everywhere. That is the consideration.


Bhakti Vijñāna Bhāratī Mahārāja: So Mahārāja, that means, you were explaining vastu-siddhi in mādhurya-rasa, so there’s also vastu-siddhi in these other rasas?


Śrīla Śrīdhara Mahārāja: Yes, of course, every rasa, every rasa, every type of service.


Bhakti Vijñāna Bhāratī Mahārāja: Can you give an example sākhya-rasa perhaps? Is there an example of that in the Bhāgavatam?


Śrīla Śrīdhara Mahārāja: It is not so clearly mentioned in Bhāgavatam. All these things are fine analysis in the Goswāmī śāstras. Just as Baladeva having His own rasa-līlā, but the Goswāmī he interprets in some other way. The rasa-līlā is only for Kṛṣṇa. And Baladeva is making rasa-līlā in His heart He’s satisfying Kṛṣṇa with that līlā. He’s not the recipient, Baladeva. This is the fine finding of the Goswāmī. Baladeva is doing everything to satisfy His Lord in friendly type, in a guardian type, though He is.

   So this mādhurya-līlā, this rasa-līlā, as should be in the case of a Guru. Guru is accepting many respects from the disciple. But internally he’s adjusting them with his own Guru paramparā, or Kṛṣṇa, receiving on Their behalf. If he fails there then he will have to come down.

   The manager draws the rents from the subjects, but he must send everything to the king. In the midway if he eats something then he’ll be liable and dismissed from his position.

   So Baladeva is naturally representing Guru in all, so many rasas. His every nerve is trying its best to send everything to Kṛṣṇa conception. The whole life is designed and destined for Kṛṣṇa’s satisfaction, then He’s Baladeva. He’s facsimile of Kṛṣṇa, Kṛṣṇa Himself, but of that type and who does everything for Kṛṣṇa, in all other rasa. And in mādhurya-rasa Rādhārāṇī holds the highest position. Direct satisfaction of Kṛṣṇa with Her own group. And Baladeva’s case is all sakhā.


    yat kinca tina guna mukhi katam kam [?] What to speak of Baladeva, even the worms, insects, the creepers, the trees, all meant, designed to invoke the satisfaction of Kṛṣṇa in different ways, that is Vṛndāvana. That special group with their whole heart, automatic, inspired whole heart, their business, their nature will be to contribute to the satisfaction of Kṛṣṇa from different positions. That is Vṛndāvana.


    yat kinca tina guna mukhi katama kam, gosthay samastam vitat sadvananda mayam [?]

    mukunda dvaitam lila nakulam param, sad nistham kirtam yat maya vandatay [?]


   “I show my respect from here to all, the whole thing, every atom of Vṛndāvana. Even the sands in the banks of the Yamunā, śānta-rasa, so many devotees, there also that process, that vastu-siddhi, svarūpa- siddhi. What to speak of the friendly circles, everywhere that new recruitment in different rasas, in different positions of services, in this way.”


Devotee: Guru Mahārāja. When Kṛṣṇa departed to Mathurā, the gopīs were very depressed. But it’s said that...





Śrīla Śrīdhara Mahārāja: ...underground, most precious mineral, substance is within you. And it is for Me. I have come to discover from within you.


anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau

samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam

hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ

sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ


   [“May that Lord, who is known as the son of Śrīmatī Śacīdevī, be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in this age of Kali by His causeless mercy to bestow what no incarnation ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of His service.”] [Caitanya-caritāmṛta, Ādi-līlā, 1.4]


   Discoverer of my highest worth. One who discovers my highest worth, highest value, He has come down to utilise me for that highest call. I do not know what value I have got. Hare Kṛṣṇa. Hare Kṛṣṇa.

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


   Aparadha bade mano citya helo batra sam tuwa na me madhave [?] pikar [?]

   Neti, neti, neti. Not this. Not this. Not this.


   Kṛṣṇa is inconceivable. Our hope is with the Vaiṣṇava more. In the beginning of a life of a devotee, he thinks that, ‘My necessity is with Kṛṣṇa. Why, in the scriptures so much stress has been given for the Vaiṣṇava? Between Kṛṣṇa and me they’re placing so many barriers.” So though they outwardly have no other way but to admit this. “Yes, vaiṣṇavera.” But really, the inner heart is not satisfied. “My necessity is with Kṛṣṇa.” But when he really comes to have any touch of pure realisation he begins to understand that Vaiṣṇava is all. Without Vaiṣṇava we cannot have any trace of Kṛṣṇa. So abstract, so fine, so free, and so cañcalā, restless, that it’s impossible for us to have any connection. The Vaiṣṇava, they’re our solace of life, so many posts of consolation standing on our way. We can find peace also in our heart that they’re of my nature, my friend. They know my pleasure and pain, of my type that’s at present in my heart, what’s the nature of the pain and pleasure in me. They’re my friend.

   Kṛṣṇa is almost untraceable, abstract thing. He’s so unapproachable, and so unattainable, and so fickle, and so playful, that we cannot have, we cannot fix any real prospect in Him. But the Vaiṣṇavas are standing like pillars, easily approachable, and they can give us consolation, and they can help in our disaster like sympathetic friend. They’re really our necessity, Vaiṣṇava, than Kṛṣṇa, the Vaiṣṇava they will be - must have more interest for me.

   Unknown and unknowable, untraceable, and so many disappointing qualifications we find in Him. But the Vaiṣṇava they’re all sympathetic, always helping. So they gradually come to hold the important position in us, not for the time being, as long as I cannot have intimacy with Kṛṣṇa, so long we have some necessity with them. It’s not like that. Permanently and eternally they’re our everything. This will be our realisation as much as we shall go deep towards the goal.


   Kṛṣṇa’s nature is something like treacherous. Ha. Rādhārāṇī, when helpless She says that, “I can’t walk any longer. You may take Me where You like, You may carry Me, I can’t.”

   Then disappeared suddenly, disappeared.

   Then, of course She was of that strong type. “I know You can’t go away. You are nearby, but You have concealed You.” With this attitude She was going, and again perhaps for some time She met.

   He’s of that type.


   So the śakti group, the svarūpa-śakti, they’re all helpful towards us.

   So Dāsa Goswāmī he was very clever, cunning fellow. He told, “Kṛṣṇa, I don’t want You if I don’t have Rādhārāṇī. First I want my position to be certain, a sure position. A real relationship with Rādhārāṇī, then my first necessity will be that. And You must fall around Her. So I don’t care to have any independent connection with You. But their post, around which You are hovering always, I want my real bona fide position with Her. I want Her service. To get one, that means service. I want, I appreciate the service of Rādhārāṇī to be the highest. Because I know to have any direct service, direct connection with You, that is rather imaginary and uncertain. But if I can acquire my intimate relationship in the service of Rādhārāṇī, You are already conquered, You cannot but hover above Her. So I’ve understood what is my real position. You are permanently sold to Her. So I’m nothing to do with You. You’re not independent, You’re dependent. I’ve found it out that You’re dependent, and where Your dependence is, I want to fix my whole attention there. Where Your unknown and unknowable characteristic that has left You, where Rādhārāṇī’s position is concerned. She’s so pure that You can’t hope to leave Her side. I have found out this truth, so I’m no longer running after You.”


   So Vaiṣṇava should attract our heart’s attention and care. Then it will be hopeful, it will be better prospect for us, sure prospect, with our relationship with the Vaiṣṇava. Which in our present life of a beginner we can’t realise. Rather, we feel disturbed with that proposal to us. That is substantial, that is real progress, and sure progress. Kāṛṣṇa. Viṣṇu bhakta vaiṣṇava kṛṣṇa bhakta jñānī. Kāṛṣṇa. Viṣṇu is also used in the sense of Kṛṣṇa in many places.


vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ, [śraddhānvito 'nuśṛṇuyād atha varṇayed yaḥ

bhaktiṁ parām bhagavati pratilabhya kāmaṁ, hṛd-rogam āśv apahinoty acireṇa dhīraḥ]


   [“One who hears with firm faith the supramundane amorous affairs of Lord Kṛṣṇa and the gopīs, as described by a pure devotee of the Lord, soon becomes freed from mundane lust and achieves divine love of Kṛṣṇa.”] [Śrīmad-Bhāgavatam, 10.33.39]


Vraja-vadhūbhir, vikrīḍitaṁ, that is only reserved for Kṛṣṇa conception of the truth, not Who is known generally as Viṣṇu. But sometimes in this - every word in its full fledged meaning is bound to go to Kṛṣṇa, because He’s the centre of everything, really. So all words may be used when the rein of the universal discourse withdrawn, then every meaning of every word will have to go to Kṛṣṇa. To the highest centre. He’s the source of every vibration, every wave. So every wave as having origin from Him. But for our understanding from our own position the meaning has been located somewhere else, here, there, so many centres. But that is the only centre controlling everything. But for our facility, we’re finite souls, for our facility so many working centres have been opened to us.


   Mahāprabhu, coming from Gayā began to explain grammar, and in grammar he used to give explanation of Bhāgavatam, from vyākaraṇa, a book of grammar. He was explaining grammar and He’s taking meaning of every word to Kṛṣṇa. And not a mental skill, but His eyes are shedding tears. He’s finding Kṛṣṇa. Dhātu, sūtra, He’s finding everything coming from Kṛṣṇa.

   “To go, to walk, to speak, to see, these potencies they have got their origin to that sweet Kṛṣṇa, My Master, My Lord.”

   Everything is reminding Him of His Loving Lord. He can’t see anything else than Him. Every point of experience carrying quickly with lightening speed to its origin, Kṛṣṇa. All loving centre. And He’s shedding tears for His separation. That is possible.


vana dekhi’ bhrama haya – ei ‘vṛndāvana’, śaila dekhi’ mane haya – ei ‘govardhana’

[yāhāṅ nadī dekhe tāhān mānaye – ‘kālindī’, mahā-premāveśe nāce prabhu paḍe kāndi’]


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

   [Caitanya-caritāmṛta, Madhya-līlā, 17.55]


   Any mountain, taking to the Govardhana. Any jungle, taking to the Vṛndāvana forest. He does not see all these things. Whatever He sees, to that unknown highest quarter He’s attracted.


   “All belongs to Him. Everything belongs to My Lord. You are everywhere. How can I live without You? My friends, show Me the Lord of My inner heart. I can’t go on living. I can’t stand. I can’t live. I can’t exist. I’m going to be finished.”


   What is this? This is also possible. Hare Kṛṣṇa. Hare Kṛṣṇa. Navadwīpa, the land of Mahāprabhu. Gaura Hari bol. Gaura Hari bol. Vṛndāvana, Navadwīpa. And the viraha ksetra,Purī. Kṛṣṇa has become cruel, and come in Dvārakā. Purī Kṛṣṇa is that of Dvārakā Kṛṣṇa. The land of separation for the gopīs, gopī mentality. He’s in an ocean of separation, sorrow, in Purī. Separation, long separation of Rādhārāṇī.

   These things are all - dream becomes dumb, and dream dumbing affairs.


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


Devotee: Guru Mahārāja. Can you explain the difference between audārya and mādhurya.


Śrīla Śrīdhara Mahārāja: Audārya and mādhurya. When mādhurya wants to distribute Himself outside becomes audārya. When within a particular group, and previous circle, there is mādhurya. And when it thinks to be surplus and export to other places, export Himself to other surrounding places, that is audārya. He has a mind to give these things beyond the circle, extending Himself, when He wills to extend Himself, though infinite. Every point is infinite. Infinite minus infinite is infinite. We’re to think it in that level.

   Otherwise, if He extends Himself then He’s limited. The consideration will come, “Then is He limited, within limitation? And He can extend outside? Then there’s outside also that’s not within Him?”

   Such intellectual satisfaction is not possible in the world of infinite. The intellect of the finite won’t have its play there. Seeming non Kṛṣṇa that is māyā. So many gradations there. So when He likes - it is a fact that all do not know about Him - but when He exerts Himself to make Himself known to those who are not knowing about His sweetness, then He becomes at that time, in that function, of that pastime, He’s said to be audārya, generous, magnanimous. Audārya, magnanimity, the sweetness becomes magnanimous. Sweetness, mādhurya, and magnanimity added, Kṛṣṇa becomes Mahāprabhu.

   They’re side by side, so Navadwīpa and Vṛndāvana of same plane. In one portion the highest sweetness is being tasted, displaying itself in a particular group, that līlā function. And another, that thing is being distributed to those that are not within the camp, outside. But the substance of the same level, that highest prema. Dedication to a despot. Desperate dedication to the Despot. That is the highest plane. Desperate dedication to the Despot. Centre. Three Ds.


Devotee: But there are some devotees are in Vṛndāvana and also Navadwīpa at the same time?


Śrīla Śrīdhara Mahārāja: Yes. Some exclusively there, some representing both the places, some more nearer to one and little indifferent to another. Different types their classes. Equally interested in both, and less interested in one and greater interest in another. And some may be absent here, and present there. May be, according to His will, according to līlā.


Aranya Mahārāja: Then would that coincide with the bhajanānandī and goṣṭhyānandī? Bhajanānandī who’s only doing his own bhajan, or he might stay just in Vṛndāvana. And the goṣṭhyānandī who’s the preacher, more concerned with audārya, distributing.


Śrīla Śrīdhara Mahārāja: It may be of different order. In Mahāprabhu’s section like that. But there are also apparent Vaiṣṇavas of some other type, that Nimbarka, Rāmānuja, they may not care to come in the group of Mahāprabhu. But they’re always conceiving they’re mainly in connection with Kṛṣṇa, in a particular plane. That is also to be found. They do not understand what Mahāprabhu is. Still, they’ve got some connection with Kṛṣṇa. According to their capacity they come in their own plane and conceive like that. Some think Kṛṣṇa is a vilasa Mūrti of Nārāyaṇa. Some say Vṛndāvana Kṛṣṇa is representation of Vāsudeva Kṛṣṇa, He’s higher, Vāsudeva is higher and this gopa Kṛṣṇa is lower. As He Himself likes to show to a particular group they have to see like that.


mallānām aśanir nṛṇāṁ naravaraḥ strīṇāṁ smaro mūrttimān

gopānāṁ svajano 'satāṁ kṣitibhujāṁ śāstā svapitro śiśuḥ

mṛtyur bhojapater virāḍ aviduṣāṁ tattvaṁ paraṁ yogināṁ

vṛṣṇīnāṁ paradevateti vidito raṅgaṁ gataḥ sāgrajaḥ


   [“O King, Śrī Kṛṣṇa then appeared as a thunderbolt to the wrestlers, as the supreme male to the men, as Cupid incarnate to the ladies, as a friend to the cowherdsmen; as an emperor to the wicked kings, as a child to His father and mother, as death to Kaṁsa, as the universal form of the world to the ignorant; as the Supreme Truth to the yogīs, as the Supreme Worshipful Lord to the Vṛṣṇis - and along with Baladeva He entered the arena.”] [Śrīmad-Bhāgavatam, 10.43.17]


   In different phases there are different types of recipients, and He also has corresponding contact with them in that similar way.


ye yathā māṁ prapadyante, tāṁs tathaiva bhajāmy aham

[mama vartmānuvartante, manuṣyāḥ pārtha sarvaśaḥ]


   [Śrī Kṛṣṇa says: “As a person takes refuge in Me and surrenders unto Me, I respond and reward accordingly. Being the ultimate goal of all philosophies and doctrines, I am the objective to be attained by all. Certainly, O Pārtha, everyone follows My various paths in all respects.”] [Bhagavad-gītā, 4.11]


   According to our approach He comes to respond that way. But comparison, which is higher in degree, raso vai saḥ. That fine understanding will allow us to know that Svayaṁ-Bhagavān, that gopa Kṛṣṇa, or Rādhāramaṇa, He holds the supreme-most position. The fine understanding in judging the quality of rasa. All may not understand that.

   So to have admission in the group of Mahāprabhu that is the highest fortune.

   A professor who has got greater education, he can understand the position of the professor of lower education. But the lower education cannot measure the higher. Sometimes in some points he may have any conception that, ‘Oh, he’s higher than me.’ But he faints, in the words of Swāmī Mahārāja. He faints there unconscious, can’t enter that abstruse discussion. All the scientists cannot enter into the discussion of Newton or Einstein, though they have to admit that Einstein, by the success of his theory. But they cannot understand, follow the whole thing, the whole argument, and the process and the practice, practical system.

   Gaura Hari bol. I close here the class.



Bhakti Vijñāna Bhāratī Mahārāja: Mahārāja. There was one paṇḍita who lived in Bhaktapali. And his name is Śrī Yukta Rāmeśvara Bhaṭṭācārya. Have you heard of him?


Śrīla Śrīdhara Mahārāja: No.


Bhakti Vijñāna Bhāratī Mahārāja: No.


Śrīla Śrīdhara Mahārāja: ___________________________________________________________ [?]


   ...there are many seats of so many scholars of different scriptures in Sanskrit. Nyāya, Śruti, Purāṇa, Śaṅkara, all these things.


Bhakti Vijñāna Bhāratī Mahārāja: There’s also another gentleman whose name is Gokula Candra Goswāmī.


Śrīla Śrīdhara Mahārāja: __________________________ [?]


Bhakti Vijñāna Bhāratī Mahārāja: It doesn’t name his residence. But he’s the person who printed this edition of the Śrī Nārada-pañcarātra, in 1902.


Śrīla Śrīdhara Mahārāja: Where from? It’s not mentioned in the book? Calcutta? Gokula Goswāmī. Maybe. There was one Śyāmalal Goswāmī, he was very submissive to Bhaktivinoda Ṭhākura, connected with Bhaktivinoda Ṭhākura, Śyāmalal Goswāmī. He wrote Gaurasundara and Śyāmasundara, two books.


Bhakti Vijñāna Bhāratī Mahārāja: It was printed in Calcutta, Upper Chitpa Road, by one Yogendra Candra Cakravartī, 1902.


Śrīla Śrīdhara Mahārāja: I do not know him.


Devotee: Mahārāja. What is the significance of the fossil record?


Śrīla Śrīdhara Mahārāja: What does he want to say?


Bhakti Vijñāna Bhāratī Mahārāja: What’s the question?


Devotee: Why don’t we save it for tomorrow.



Śrīla Śrīdhara Mahārāja: ____________________________ [?] some brāhmaṇic tendency we found specially in him.

   Unlike others, or like Nityānanda Prabhu, Gadādhara Paṇḍita appeared in Radadesa, the stock from the western side of the Ganges. Whereas Mahāprabhu, Advaita Prabhu, Śrīvāsa Paṇḍita, these three come on the eastern side lineage. And Nityānanda Prabhu in Radadesa, and Gadādhara Paṇḍita also. He was born in Bharatpur, near Kasi [?] in the district of Bashilabad [?] at present, in Birbhum, perhaps in Birbhum or _______ [?] Bharatpur.

   But his father had a house in Ramcandrapur, what they say as Pratchin Māyāpur.

   Ramcandrapuri bati Paṇḍita Gadādhara [?] Bhaktivinoda Ṭhākura mentioned. A very meek and modest temperament, unassuming. Always pushing the back side, not pushing forward nature.


   When Mahāprabhu took sannyāsa and went to Purī, among His followers, Gadādhara Paṇḍita was one. Before that we’re told, from the very childhood he was given to devotional listening, Nārāyaṇa, Kṛṣṇa. Mahāprabhu after coming from Gayā - before this Mahāprabhu knew that he’s very much addicted to His personality. Before coming from Gayā when Mahāprabhu came with full fledged devotional activities He met Paṇḍita Gadādhara.

   And every now and then He’s shedding tears. “That My life has been useless. So long I have lost My time and energy without any gain. I did not try to attain Kṛṣṇa bhakti.”

   This is the nature after He comes back from Gayā, at the age of eighteen or twenty or so. He met Gadādhara Paṇḍita.


Gadadhara sisugal hoite tomar krsneti murti [?] “From the very childhood you are devoted to Kṛṣṇa. Your life is successful. But Mine is lost. I’ve spent...





Śrīla Śrīdhara Mahārāja: “You’re fortunate enough. You have got fulfilment.” In this way eulogizing Gadādhara - Mahāprabhu.

   Then, there was one Mukunda. Mukunda was a devotee and his temperament was to mix different circles of thought, mainly religious. Mukunda’s home was in Chaṭṭagrām District, town, nearby. And Puṇḍarīka Vidyānidhi also comes from Chaṭṭagrām. Puṇḍarīka Vidyānidhi was a rich man, and here in Navadwīpa also he had one house. He came from Chaṭṭagrām to Navadwīpa to live sometimes on the banks of the Ganges. And also a place where learning - the place where the then different high education culture, Navadwīpa, of different departments of culture, or seat. Navadwīpa was the ancient seat. The nyāya, smṛti, then tantra, then Bhāgavatam, and so many other departments.

   So nearby eastern people, those that could manage, they had a second house in Navadwīpa on the banks of the Ganges. Advaita Prabhu had His house in Śāntipura, though he comes from Srihatta [?], and still one house was in Navadwīpa town.

   So Puṇḍarīka Vidyānidhi has come from Chaṭṭagrām to Navadwīpa house. Mukunda, he’s also of that locality, he could know that Puṇḍarīka Vidyānidhi has come. He was a devotee of Kṛṣṇa, it was well known to Mukunda.

   Then Mukunda proposed to Gadādhara Paṇḍita. “Gadādhara, you’re fond of Vaiṣṇava and Vaiṣṇava scripture. Will you go to meet a sādhu? A wonderful sādhu has come here.”

   “Yes. You please show me, take me to him.”

   So Gadādhara Paṇḍita was taken by Mukunda to Puṇḍarīka Vidyānidhi’s house.


   A few days before, Mahāprabhu in His trance began to cry. “Where is My father, Puṇḍarīka? Puṇḍarīka Bāp. My father Puṇḍarīka, where are you?” In this way in trance Mahāprabhu was crying.

   And now Puṇḍarīka came. And Mahāprabhu used to call him, not by Vidyānidhi, though his title was Vidyānidhi, Premanidhi. Mahāprabhu used this name, Premanidhi, not Vidyānidhi.


   Anyhow, Mukunda took Gadādhara Paṇḍita to Puṇḍarīka Vidyānidhi.

   Gadādhara Paṇḍita having the darśana of Puṇḍarīka Vidyānidhi was astounded. “What is this? He has taken me to show a sādhu, a saint, but what I see on my front is a man of luxury. The hair is also curling hair, and also it is very carefully maintained. And so many scents also we find there. And his dress is like a zamīndār, a rich man. And he’s smoking in the silver pipe. In this way so much luxury, and so much fashion in his dress. And even in the hair. So is this the type of a sādhu?” He was nonplussed.

   Mukunda could understand that Gadādhara Paṇḍita is perplexed. “I took him to see a sādhu, and instead of that he’s seeing a man of high luxury type.” Then, Mukunda had a very musical tone and he chanted a śloka from Bhāgavatam.


aho bakī yaṁ stana-kāla-kūṭaṁ, jighāṁsayāpāyayad apy asādhvī

lebhe gatiṁ dhātry-ucitāṁ tato 'nyaṁ, kaṁ vā dayāluṁ śaraṇaṁ vrajema


   [“How astonishing! When Pūtanā, the wicked sister of Bakāsura, tried to kill child Kṛṣṇa by offering Him deadly poison on her breasts, she reached a position befitting the Lord’s nursemaid. Could I ever have as merciful a shelter as that of Lord Kṛṣṇa?”] [Śrīmad-Bhāgavatam, 3.2.23]


   It’s in Bhāgavatam. The meaning is, Pūtanā, the sister of the demonBaka, she came with poisonous breasts to suckle Kṛṣṇa, for the purpose of killing Him. Aho bakī yaṁ stana-kāla-kūṭaṁ, jighāṁsayāpāyayad. But she came to kill Kṛṣṇa, and in return what she got? Dhātry-ucitāṁ. She got in return the position of mother, motherly position she got. She came to murder Kṛṣṇa, but Kṛṣṇa gave her the supreme position of like a mother, dhātry-ucitāṁ. So, so kind, that leaving such a Lord, God, whom shall I go to worship? Where should we surrender ourselves? So much gracious that one came to murder Him, and He gave her in return the high position like a mother. So leaving that sort of gracious Lord, whom should we take refuge under, surrender?” This is the purport.


   And this touched the heart of Puṇḍarīka. After a little meditation the movement in the body nervous system began. Kaṁ vā dayāluṁ, kaṁ vā dayāluṁ. He’s only repeating this. And gradually wonderful changes came in his body. He threw away that tobacco pipe, began to shiver, and then began to tear off his beautiful hair, and began to tear of his dress. And began to roll on the bed and then on the floor. And half mad was kaṁ vā dayāluṁ, kaṁ vā dayāluṁ. “Who will be so kind and gracious?” In this way began.

   Then Gadādhara Paṇḍita, the boy Gadādhara, he was struck dumb. “What is he, this affair?” He could not conceive it.

   Outward figure, outward appearance was like a man of luxury. But internally he’s so rich with devotion of Kṛṣṇa. Those things are ignored ________ [?] and he’s rolling on the floor. And by the strike of his leg and hand so many things are being removed and broken to pieces. No care, he’s going on with convulsions he’s going on.

   Then Gadādhara Paṇḍita was very much afraid, stood in one corner of the room, and seeing those miracles. Then after some time when it was finished, ended, then he told Mukunda, “I have committed offence against this great mahātmā, Vaiṣṇava aparādha. I undermined him. Then how to escape from the offence? I’ve heard that Gurudeva, the preceptor, he does not take any offence of the disciple. So I’ve not yet taken initiation from anywhere. I shall have to ask my Master Nimāi Paṇḍita. And I wish that I shall take initiation from this great Vaiṣṇava. Then only he will forgive my offences. Otherwise I have no other way to get relief.”

   In this way, anyhow went and asked Mahāprabhu. Mahāprabhu very gladly gave His consent. And Gadādhara Paṇḍita took initiation from Puṇḍarīka Vidyānidhi. And Mahāprabhu already was crying loudly, “Puṇḍarīka Bāp, Bāp, My father. Oh My father Puṇḍarīka Premānidhi.” Thereby the devotees came to know that Puṇḍarīka Vidyānidhi is incarnation of Mahārāja Vṛṣabhānu, father of Rādhārāṇī. And Gadādhara Paṇḍita accepting his discipleship, he also came in the same rank. And Mahāprabhu He, avista [?], inspired by His Rādhikā mood He cried, “Bāpa Puṇḍarīka, where are you?” In this way, Gadādhara Paṇḍita took initiation from Puṇḍarīka.


   Puṇḍarīka Vidyānidhi had some peculiarity. He never took bath in the Ganges. Though he came to Navadwīpa he did not take bath. His attitude was something else, that we should not touch our foot in the pure water of Ganges. And also he could not tolerate that other people are coming to take bath and molesting the purity, the dignity. They’re throwing, they’re spitting, and so many objectionable ways they’re treating with Ganges. He could not tolerate, so at night when there were none on the banks, he went to see Ganges and to take water on his head. That was his practice there, faith.


   This Gadādhara Paṇḍita took initiation. And then when Mahāprabhu went to Purī after sannyāsa, Gadādhara Paṇḍita was a follower, and he, after reaching Purī, he took kṣetra sannyāsa. Kṣetra sannyāsa means a type of sannyāsa that he won’t leave the place, in the whole of his life, he will stay there. As Gadādhara Paṇḍita new that Śrī Caitanyadeva has promised to His mother - that Śacī Devī told that,

   “You may stay in Nīlācala, Purī, nearby, then I shall get some information. Many persons are going and coming. Not Vṛndāvana, far away, and Mohammedan rule. And here Hindu rule. Not _______ [?] is guaranteed, and in Vṛndāvana no ____ [?] And that is also a long way. So if You stay in Purī I’ll be happy.”

   Mahāprabhu told, “Yes. I shall do that.”


   So Gadādhara Paṇḍita thought that Śrī Caitanyadeva will remain there forever. And he also took kṣetra sannyāsa, that none can ask him to leave the place any longer in his whole life. So he took sannyāsa there and stayed in what is known as Toṭa Gopīnātha. Toṭa means garden. Installing the Śrī Mūrti of Gopīnātha in a particular garden house he used to stay there by worshipping Gopīnātha in his own way in a very poor style. Avana sak [?] Generally he offered Gopīnātha a class of vegetable which is not cultivated. Anywhere, everywhere it grows automatically. And that sak he used to take and some leaves of the tamarind tree, and prepared some chutney, some sour and acid. In this way in a very plain way he used to worship his Deity, and remained there, and reading Bhāgavatam.


   And Mahāprabhu with His devotees went there to hear Bhāgavatam from Gadādhara Paṇḍita. Almost regular classes of Bhāgavatam,the reader was Gadādhara Paṇḍita. And so many others are audience along with Śrī Caitanyadeva. In this way.


   When Mahāprabhu went to Vṛndāvana, Gadādhara Paṇḍita he did not know kṣetra sannyāsa or anything, only he knows Mahāprabhu. Mahāprabhu going to Vṛndāvana, he also followed.

   But Mahāprabhu told, “Why you have taken the vow that you won’t leave this place? Why do you go with Me? Then your vow is being disturbed. I can’t tolerate. You remain here.”

   And with great painfulness, very painful at heart, he carried out the order of Mahāprabhu.

   At that time told, “I do not know where is kṣetra sannyāsa or this virtue or that religion. I know You only. Wherever You are, there is my everything. All my religious sentiments are with You. I’m never outside. Wherever You’ll go I shall follow. I do not care for any slackness in any vow, or in religious duty, or this or that.”

   But when Mahāprabhu ordered him strongly, what to do, he fainted there.

   When ordered him strictly, “Don’t follow Me. Remain here.” Then he could not put forward a step, he fell there and fainted.


   And Sārvabhauma anyhow managed to take him back towards that Toṭa Gopīnātha, his place in Purī.

   Then Mahāprabhu came back. There are many things. Gadādhara Paṇḍita’s ideal was very strict, more brāhmaṇic style, but a continued flow of devotion - Mahāprabhu, and Kṛṣṇa of Vṛndāvana, Rādhārāṇī. And more innocent type, not speaking a harsh word to anybody else. Very meek and mild temperament. No aggression in any way in him. In this way he lived there.


   Then, when Vallabhācārya, the Ācārya of the present Gujarat Vaiṣṇava, Vallabhācārya, formerly he was a follower of Viṣṇuswāmī sampradāya. Śrīdhara Swāmī also comes from that sampradāya. Then Ballava he was proud of his scholarship, he came to meet the Vaiṣṇavas of, devotees of Mahāprabhu, and he tried to show his scholarship, especially in Bhāgavatam discussion here and there.

   Then one day he told that, “I can’t accept Śrīdhara Swāmī. He has no consistency in his commentary. In somewhere he expresses his opinion in a particular way, another place he says another thing, so no consistency. I can’t accept.”

   And Mahāprabhu could not tolerate. He was already dissatisfied with his proud gesture, posture, and style of discussion. And when he discarded Śrīdhara Swāmī, the Guru of His own line, Mahāprabhu could not tolerate, burst out, and told.

   “Śrīdhara Swāmī has given the real purport of Bhāgavatam. He has drawn from the Śaṅkara Schools and others Schools, they rather twisted the real meaning of Bhāgavatam many ways. But Śrīdhara Swāmī has shown a substantial way. And we’re all more or less indebted to him for his commentary of Bhāgavatam. He has propagated Bhāgavata jñāna. And one who does not care for her husband - Swāmī means - there is a pun in the word - Swāmī means husband. So if anyone does not care for her husband, that lady should be considered to be a prostitute.” In this way Mahāprabhu remarked against Vallabhācārya.


   What to do? There were many paṇḍitas, Svarūpa Dāmodara, Advaita Ācārya, and other paṇḍitas.

   Vallabhācārya came now and then and discusses with them, but he can’t go back with flying colours. Some sort of discontentment in him. In this way coming, going. And after Mahāprabhu remarked in that way none wants to talk with him in a friendly way. Indifferent.

   Then he began to go to Gadādhara Paṇḍita. And Gadādhara Paṇḍita he’s of very mild temperament, humble, he cannot say to the person approaching him, anything roughly, he can’t treat him. So he’s coming and going to Paṇḍita Gadādhara. And there was a rumour amongst the followers of Śrī Caitanyadeva.

   “We show indifference to that Vallabhācārya, but Gadādhara Paṇḍita he likes him. So he has ceased to come to our party, and he always visits Paṇḍita Gadādhara.”

   And Gadādhara, out of his humble and modest temperament he can’t say, ‘Don’t come here.’ These rough words he can’t use. And taking advantage of that he’s coming and going.

   Then, he was impressed by Gadādhara Paṇḍita’s behaviour, conduct, and his internal dignified position, and devotion to mādhurya rasa, to Kṛṣṇa. He was very much impressed.

   And in the meantime so many followers of Mahāprabhu presented complaints against Gadādhara Paṇḍita. And Mahāprabhu also showed some indifference to Paṇḍita Gadādhara for that behaviour.

   Then some very intimate circle asked Paṇḍita Gadādhara, “Mahāprabhu is chastising you, why you are silent? You can’t say something to Him?”

   Then Gadādhara Paṇḍita told, “No, no. From my position how can I do so?”

   In this way the temperament of Rukmiṇī, not of Satyabhāmā.


   Then after some days Vallabhācārya came with a proposal to Gadādhara Paṇḍita, that, “Our sampradāya they follow the service in vātsalya rasa, filial temperament. But coming in your connection I’ve got some attraction in mādhurya rasa, to serve Kṛṣṇa in mādhurya rasa. It is developed in me and I want to take such mantram from you. You are my Guru. I accept you to be my Guru in that rasa.”

   Then Gadādhara Paṇḍita told, “I’m not independent. I can’t say that. If my Master Śrī Caitanyadeva He gives me permission, then I can fulfil your desire.”

   Then Vallabhācārya had to come Śrī Caitanyadeva and to express his motive there. And Mahāprabhu gave permission and he was initiated from Gadādhara Paṇḍita. The Vallabha School.


   But now in their sampradāya we find a deviation from that temperament. They go on in their own way. Again, instead of Rādhārāṇī they present Yamunā or Candrāvalī to be the highest servitor in mādhurya rasa, against Rādhārāṇī. Generally we hear from that. Yamunā. This Vallabha sampradāya.


   So Gadādhara Paṇḍita he used to read Bhāgavatam in almost a regular class. And Śrī Caitanyadeva with His other followers used to listen to that. Then afterwards, before the departure of Caitanyadeva He ordered Paṇḍita Gadādhara, “My devotee, one Śrīnivāsa Ācārya will come here shortly. And you please teach him the principles of Bhāgavatam. To him you will preach hereafter.”


   Śrīnivāsa Ācārya, he was the son of Gaṅgādhara Bhaṭṭācārya, who was a classmate of Nimāi Paṇḍita. When Nimāi Paṇḍita took sannyāsa in Katwa, that Gaṅgādhara Bhaṭṭācārya, whose native village was Chakhandi, just opposite _________ [?] on the other side of the Ganges, and his father-in-law’s house near Katwa, Yajigrama. From Yajigrama he was going home and he heard that Nimāi Paṇḍita has come to take sannyāsa here. So he attended the function. He knew the extraordinary personality of Nimāi Paṇḍita when studying along with Him. And that Nimāi Paṇḍita is taking sannyāsa. He was a sight seer there, dumb. And when everything was finished, Nimāi Paṇḍita, Kṛṣṇa Caitanya, started towards Vṛndāvana in a mad devotional temperament, running towards Vṛndāvana. Gaṅgādhara went back home and he was beside himself. Only “Kṛṣṇa Caitanya.” Whatever anyone says, he says “Caitanya” and nothing else, no other words coming from his mouth. Whatever anyone comes to say, he says “Caitanya.” Mad. Then his name was Caitanya dāsa. People gave him the name Caitanya dāsa. And his son, Śrīnivāsa.


   When young, about fifteen, sixteen, Śrīnivāsa ___________ [?] and devotional temperament. He heard that Caitanyadeva is living there in Purī, he started to have darśana. On the way he heard He has left. Then what to do? “Anyhow I shall see the remaining persons, and the place where He lived so long.”

   He went on and met Gadādhara Paṇḍita. Gadādhara Paṇḍita gave him the news that, “Caitanyadeva has requested me to teach you Bhāgavatam. But the Bhāgavata copy that I’ve got it is almost washed away by the tears. You won’t be able to follow this. You go, and ask in my name, one copy of Bhāgavatam from Narahari Sarkar in Śrīkhanda, and then I shall teach you Bhāgavatam. This is the order of my Lord.”

   So Śrīnivāsa Paṇḍita came back to Śrīkhanda, nearby his mother’s house, and a copy he got, and with that he was going to Purī, but he heard Gadādhara Paṇḍita disappeared. Then broken hearted he saw and came back, disappointed. But that wish, Mahāprabhu’s will and Gadādhara Paṇḍita’s will, inspired him with the truth of Bhāgavatam,meaning of Bhāgavatam. He was an unprecedented scholar in Bhāgavatam culture, Śrīnivāsa Ācārya. After Gadādhara Paṇḍita passed away.


   After that Raghunātha dāsa also started towards Vṛndāvana. Svarūpa Dāmodara immediately passed away just after the disappearance of Mahāprabhu. And Vakreśvara Paṇḍita, the disciple of the favourite devotee of Mahāprabhu, was installed by the devotees as the mahant of that temple where Mahāprabhu lived, that Gambhīrā.


   In this way Gadādhara Paṇḍita’s life is this, very meek, humble, unassuming, simple, and cent percent submissive to Śrī Caitanyadeva. From his very childhood he knew none but Śrī Caitanya as his Master. That was Gadādhara Paṇḍita. And we’re told by the scholars, by the parṣada devotees of Mahāprabhu,


[baḍa śākhā, — gadādhara paṇḍita-gosāñi] teṅho lakṣmī-rūpā, tāṅra sama keha nāi


   [“Gadādhara Paṇḍita, the fourth branch, is described as an incarnation of the pleasure potency of Śrī Kṛṣṇa. No one, therefore, can equal him.”] [Caitanya-caritāmṛta, Ādi-līlā, 10.15]


   Really he was the potency of Kṛṣṇa, Śrī Caitanya. And devotees of higher type in Navadwīpa līlā they sometimes see as Bhaktivinoda Ṭhākura and others. Here, when a flash of the spiritual Dhāma comes in their mind, in their eye, sometimes they say “Rādhā-Kṛṣṇa” and sometimes “Gaura-Gadādhara.” Gaura- Gadādhara in madhyama līlā ______________ [?] and in many places Bhaktivinoda Ṭhākura in his transcendental eye he saw and gave description.

   “Suddenly a flash came, and I found Gaura-Gadādhara. And immediately as the vision changed I saw Rādhā-Kṛṣṇa.”

   __________ [?] of same plane, of two variety. Navadwīpa, audārya and mādhurya.


   We cannot see them, but they can show themselves to us. The initiative in that side must be, and our hankering our capital. Our hankering, our earnest desire, exclusive endeavour to have their service, on our part, this will be the qualification of seer. Then they will take initiative and come down in our level, as if we’re seeing them. That is the realm. If we’ve got some abnormality in our rational position, no faith in the rational calculative world where we’re living at present, and something transcendental. Our prospect in the transcendental world, and the degree of hankering to get it if sufficiently intense, then we can come across such vision, which is at the sweet will of them.

   And we’ve got nothing to do but to hear their līlā, their pastimes in the higher circle, and to have faith in that. And in that way to move and live, and with the earnest desire. “When will the day come when I shall get such opportunity?” How much adherence, how much intense should be our hankering for that higher experience, that I shall have some direct experience of the same. With true faith we’re to contact, and backed by the sukṛti that our previous tendency acquired from the company of the sādhu that has got some practical experience about that transcendental family. That will push us to continue on our way, at present though we have got no practical direct experience of the thing. Śraddhā, our regard, that is our capital to go on in the path. However imaginary, whether I get it or not get it, I cannot live without that model of life.





Śrīla Śrīdhara Mahārāja: ...anyhow touched my heart through the ear. The Kṛṣṇa conception of Godhead, the Caitanya conception of Godhead, they’re of such high level, and with fine taste that has touched my heart and burned all other prospects there. Captured wholly. Do or die. Rather I shall, I must get that, or I don’t want anything, I want to die, to efface my existence. But if to maintain my existence, I want to live only in that sort of holy atmosphere, whatever little is extended to me, through any media or agency. This should be our attitude about ______ [?] Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.


   Today is the birth day, advent day of Gadādhara Paṇḍita. This is amāvasyā, new moon, dark night. Mahāprabhu came in the full moon, and He’s drawn the whole from Gadādhara Paṇḍita, made him quite empty. He had to come in a black night. In His case He took the full moon. Kṛṣṇa was in the middle, aśtamī. Rādhārāṇī was in the middle. But when both combined, went to capture the full moon. And Gadādhara Paṇḍita, for his, only the blackest night to come down here. Injustice. He tolerated such injustice, his whole life was the ignored life. The whole wealth drawn from his heart, Rādhārāṇī’s. Everything drawn by Kṛṣṇa to enhance His līlā, with audāryacombined. And the real owner, now he’s treated like a bankrupt. He’s bankrupt in his own wealth. That is the position. And he passed also in amāvasyā, in the dark, a new moon, Gadādhara Paṇḍita.


   And Bhaktivinoda Ṭhākura also adopted that. And Prabhupāda said, Gadadhara harin hari paiya acha gaura hari [?] Prabhupāda saw, marked, something common - Bhaktivinoda Ṭhākura and Gadādhara Paṇḍita. And they passed in the same day. Gadadhara harin hari paiya acha gaura hari [?] “Your day of disappearance is congruent with that of Gadādhara. In this connection you got the grace of Śrī Gaurāṅga. You are a favourite of Him.” In this way Prabhupāda saw.


   And in another place, sadagarl gaura krsna yaji [?] “This Navadwīpa Dhāma, the eternal pastimes are always going on. Sometimes always underground, sometimes on the surface.” Prabhupāda looking in this way. “Always nitya līlā, underground to us. Where we’re awake, that we call the surface, over the surface. And we’re absent in the deep - another stage of consciousness, that is underground to us. Sadagarl gaura krsna yaji prakat hoilya [?] Now suddenly they have come over the surface, Gadādhara Paṇḍita and Svarūpa Dāmodara, both. And Svarūpa Dāmodara came as Gaurakiśora, and Gadādhara Paṇḍita came as Bhaktivinoda Ṭhākura.” _______________________________________________________________ [?]

“This is not to be given expression to any and every place. This is most concealed truth.” Prabhupāda said. “Not to be expressed anywhere and everywhere. This is the fact. They’re always here, continuing their own function, participating in the līlā of Gaurāṅga. Sometimes underground, sometimes overground. But it’s difficult to recognise them. I suddenly found Svarūpa Dāmodara as Gaurakiśora, and Gadādhara Paṇḍita as Bhaktivinoda Ṭhākura. They most graciously gave me this sort of pity. I could see in them these two parṣada, the eternal companions of Gaurāṅga I found them.”

   Prabhupāda has mentioned in his introduction to Caitanya-caritāmṛta in this way, or conclusion, somewhere. Perhaps in the conclusion of the Anubhāṣyaof Caitanya-caritāmṛta it is given there.


   Gaura Hari. The nature of eternity and infinite may be anything and everything. We’re a child of the limited soil. We’re a child of the limited aspect of the world. Many things impossible to us. We’re accustomed to think that everything is impossible. Only what I’ve got in my little experience, that is possible, and other things are all impossible. We’re trained to think like that. But if we think about infinite it will be just the opposite. Anything and everything may be possible. Bad or good, that is also of infinite character. In the transcendental world the goodness also has sweetness, also has no end, and different gradation is there. In this we’re to make advance, progress, so that thought comes.


Pratyakṣa, parokṣa, aparokṣa, adhokṣaja, and aprakṛta. These five layers of knowledge. Pratyakṣa, where we’re awake now. Parokṣa, we also consider other’s sense experience to be a part of our knowledge. Aparokṣa, which is independent of all our experience world, and where we faint. That is in samādhi. We can’t feel our environment but our personal consciousness in deep slumber. Only personal consciousness without any conception of the environment, their position. And then, by the grace of the higher world, when they take us in there, then we’ll wonderfully have some sort of experience of the transcendental world. By their grace, by their mercy - not as a matter of right. Then that is in the highest stage, aprakṛta, very similar to this world of my limited experience. But it holds the highest position of existence and sweetness and in every way, harmony and ecstasy in all, beauty. That has been given to us. If we’ve got śraddhā, leaving away,


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]


   I’m in my home. I’m in such a position...



   ... “This is all mundane, nothing. Come to Me. I shall fill you amply. You won’t be able to taste, so sweetness is there in unlimited way. So I can say very easily, give up everything you’ve got. What have you got? Nothing. In your experience of the wealth you’ve got - janma-mṛtyu-jarā-vyādhi [Bhagavad-gītā, 13.9], it is now, it will go, pass, it will leave you, it will disappoint you next moment. So nothing you have got. So give up the mania for the attraction for the environment you’re in the midst of at present. And come, jump, to come to Me, desperately, and I shall give you shelter, and you’ll be compensated amply.”


   This is the call of Bhagavad-gītā of Kṛṣṇa. Mahāprabhu also said, “Give up everything. Take the Name of the Lord. And prepare yourself to go to home. You’re not created for this trifling, for this mean dishonourable life. Your home is there. If you like, you can come there. While you’re in the midst of the cremation ground, then save yourself from the cremation ground. And try to have your inner fulfilment and worth of your existence here. In this way.”


   Gaura Hari bol. Gaura Hari bol. Nitāi Gaura Hari bol. Here I close today.




Devotees: [Group laughter]


Śrīla Śrīdhara Mahārāja: Śrīdhara Mahārāja has got no faith in experiment, in the empirical experiment system. That very system of that very path has been abhorrently rejected. Tamna tamna tamna, neti neti neti. The method of searching, in the empirical method, that has been rejected on principle. Why? That is, then one can understand what is the meaning of the revealed truth. Infinite should come to finite. Finite cannot search after infinite. Only that method’s necessary to invite infinite to come. And not to understand infinite by any intellectual or empirical or ascending method. Śrauta siddhānta, śrauta panthā, has been accepted, the method that the truth can reveal.


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]


   This principle should be understood. One who can understand this principle properly he’ll reject that method of experiment and make progress towards. This is inductive process. We have no faith in that, only yam evaiṣa vṛnute tena labhyas. Whomever He will come to make him known to, he will know Him, none else. In one place one can know, another cannot know. And when He wills to know, to how, to whom, he’ll know in that way.


mallānām aśanir nṛṇāṁ naravaraḥ strīṇāṁ smaro mūrttimān

[gopānāṁ svajano 'satāṁ kṣitibhujāṁ śāstā svapitro śiśuḥ

mṛtyur bhojapater virāḍ aviduṣāṁ tattvaṁ paraṁ yogināṁ

vṛṣṇīnāṁ paradevateti vidito raṅgaṁ gataḥ sāgrajaḥ]


   [“O King, Śrī Kṛṣṇa then appeared as a thunderbolt to the wrestlers, as the supreme male to the men, as Cupid incarnate to the ladies, as a friend to the cowherds men; as an emperor to the wicked kings, as a child to His father and mother, as death to Kaṁsa, as the universal form of the world to the ignorant; as the Supreme Truth to the yogīs, as the Supreme Worshipful Lord to the Vṛṣṇis - and along with Baladeva He entered the arena.”] [Śrīmad-Bhāgavatam, 10.43.17]


   In this way, in one place people will know him in variegated ways as He wills them to know. A blind man can see Him by His will only. Dhṛtarāṣṭra wanted, “For the time being remove my blindness.”

   “No, no. Your physical is not necessary to be removed. I say ‘you see Me’ you’ll be able to see Me.”

   And that was done. Without removing blindness, Dhṛtarāṣṭra only by His order could see Him. What does it mean? Everything is the effect of His will, all subjective cause. And no importance of any objective representation to the senses. Objective representation is only valid in the case of physical senses. But the whole thing, the transcendental truth, is coming from up to down.

   “You see Me in this way.” Arjuna saw in that way.

   “Arjuna, you see Me in this way, that I’m so and so.” Arjuna saw that.

   Only the subject is being controlled by the higher subject, and the experience comes from that. Specially that higher experience of the conscious world, super conscious world specially. It can never come by any other way, what to speak of this material thing. Material thing has been used by the tantric, the Śaiva section, and that is only with this idea.


evaṁ nṛṇāṁ kriyā-yogāḥ, sarve saṁsṛti-hetavaḥ
ta evātma-vināśāya, kalpante kalpitāḥ pare


   [“Thus when all a man’s activities are dedicated to the service of the Lord, those very activities which caused his perpetual bondage become the destroyer of the tree of work.”] [Śrīmad-Bhāgavatam, 1.5.34]


   In the midst of many exciting temptations if we practice God consciousness we may pass the examination, in that way. In the midst of fear, in the shashan, tantric, the tantrics they go to the cremation ground and takes his seat on the chest of a dead body, and they make that yavan. In the case of fear, fighting with the tendency of fear within and defeating it, I’m going, practising my meditation, or something. So many tests. To do some practices with the company of a beautiful young girl. A young girl generally attracts, but in-spite of her attraction, if I can stand going on in my japam or meditation I make some progress. This is the process as being accepted by those. Wherever there’s temptation, in the midst of that temptation as a challenge to that temptation I’m going on with this. But this is also another sort of inductive process.


   But the Absolute is quite free. He does not care for anything. So only His sweet will can give Him to us. How to get, attract His sweet will? That has been told that only by surrender. By surrender to Him we can attract His attention and His grace, His sympathy, so that He will come to me. He will express Himself in me out of His sweet will. What - His sweet will is the cause to get Him, and how to attract His sweet will, that is the problem. That has been told that only by surrender, only by humiliation, only by our prayer, very acute and very piteous prayer. “I’m so poor, so needy, and I want Your Grace.” In this way by prayer to draw His attention towards us. This is bhakti.

   And no other process can force Him to come to me. Then that will be greater god. As Hegel says, “If anything can create God then he’s higher god. God must have His full independence in Him. Nothing can give Him. And everything for Him.” These two criterion’s we should keep in mind. Everything for Him. So until and unless one comes in that standard, to accept that everything for His līlā, I’m to merge within His līlā. He won’t be moved, but I have to be moved in certain way that I can be harmonised with Him. Then I can get Him, His connection. Otherwise dislocated, and nothing outside can give Him to me. His devotees means His own, same thing. Bhaktyā sañjātayā bhaktyā.


smarantaḥ smārayantaś ca, mitho 'ghaugha-haraṁ harim

bhaktyā sañjātayā bhaktyā, bibhraty utpulakāṁ tanum


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

   [Śrīmad-Bhāgavatam, 11.3.31]


   And bhakti has been told it is eternal, it is not created, it cannot be given by anybody. But bhakti is there, and who are already in bhakti, they can, by His order, they can extend it. This is the nature. Nothing can produce bhakti. Bhakti is eternal. Bhakti is self sufficient. And bhakti can give bhakti, and nothing else can give bhakti, devotion proper. Bhaktyā sañjātayā bhaktyā. Ahaitukī apratihatā. Bhakti has no cause, that something will come and advertise ‘I can create bhakti.’ No. It is causeless, it is eternal, and irresistible, when it will come in his own way. It comes in his own way and that can never be resisted by any other power in the world.


   The God’s function, bhakti, sevā, it is simultaneously existing, and similar with God, His particular potency. Without bhakti there cannot be any God, without service. Without devotion, dedication, there cannot be any God. If God exists then dedication to fulfil His purpose is there. Everything for Himself. That means everything has got its function towards His satisfaction. That is bhakti, irresistible. It is independent, and it is irresistible, and none can give bhakti but bhakti. Only bhakti can give bhakti. And the bhakta who are already immersed in bhakti, they can, as the agent of bhakti. So it is independent and all free, and self asserting substance. Not any relative, not created, not dependent of any other thing.


   We’re after such Absolute. And in the scriptures also it has been dealt like that by the previous Vaiṣṇava Ācāryas. Other gods may be attempted or may be gained by different methods. But the Absolute has got this particular process and means to attain Him, śaraṇāgati, surrender to Him. Not that He will come to you, but you will have to go to Him fully. Surrender means that. You will have to accept Him fully. Then He will reveal Himself within you. You’re to accept everything for Himself. You are also for Himself. No other alternative ambition you have got. Everything for Him. You are for Him cent percent, when you accept, then you’re taken in. Hare Kṛṣṇa. And in the Ācārya, especially those Ācāryas that you’ve come under to learn from them, they’re also of this opinion we find from their teachings in different places. So we can never accept a new thing which we ourselves can see with whatever little knowledge we’ve got.


   That nothing if I go to take help from some other thing then I minimise the Absolute to that extent. If I go to a second thing, than Him, then thereby I minimise His position, undermine His position, that He’s not Absolute. If He’s Absolute then the cause of attaining Him must be within Him, not outside. And whatever He accepts as prasāda, to take prasāda, that mentality if it’s connecting Him, and whatever, if we offer meat to Nārāyaṇa, it’s redundant. Because in the revealed scriptures He has already said definitely this is not the method. So also the fish, the meat, the drinking, this wine and others, so many things that is ordinarily objectionable that’s not included in the list of the objects that could be offered to Nārāyaṇa. The śāstra is there, mentioning. Only the empiricist who are from outside they’re in the process of inquiry of the truth. It is in them this intoxication, this tantric, wine drinking, this meat eating, and this girl enjoying. All these are in the empirical section, and not in the devotional section.


   Devotional section, as revealed truth has come down from the Ācārya, they surrender to that and gradually they try to go up. Hare Kṛṣṇa. So we never can accept that, not in the Ācārya, Vaiṣṇava, and the Vaiṣṇava scripture. Vaiṣṇava sayings and Vaiṣṇava scripture has never allowed these things. This is all,


śruti-smṛti-purāṇādi-, pañcarātra-vidhiṁ vinā

aikāntikī harer bhaktir, utpātāyaiva kalpate


   [“If one wants to demonstrate his great devotion to the Supreme Lord but his process of devotional service violates the standard rules of revealed scriptures such as śruti, smṛti, Purāṇas and Nārada- pañcarātra, then his alleged love of Godhead will simply disturb society by misleading people from the auspicious path of spiritual advancement.”] [Bhakti-rasāmṛta-sindu, 1.2.101]

& [Śrīmad-Bhāgavatam, 11.1.15, purport]


   Generally we should consider the life and the character of the higher souls, the Guru and the Vaiṣṇava of the upper sections, in whose line at least we have accepted our goal. How their conduct, what is their practice, and what is their writings, what is their speech, advice, all these things we’re to consider. At least this sort of honesty should be expected within us, that we’re followers of our Guru and the Guru paramparā, the recognised Vaiṣṇavas. We must follow them. We must not supersede. Submissive to our Guru and Vaiṣṇava, that should be our conduct.


   This will be - a sensible man will laugh at these suggestions and modifications in the line of pure devotional method. A laughing stock. A new invention, ha, ha, that’s the outcome of the previous black saṁskāra, impulse acquired in the previous life. Otherwise it can never be explained, upa saṁskāra, upa duṣkṛtī. Panake purvate hitam jateke citako buyo [?] They run after the soul from previous life, the tendency that was acquired there _____________ [?]


   Whenever that impulse will attack anybody he will try his utmost to get out of that suggestion and that mental tendency. That a demon has come to attack me in the form of a particular impulse and new suggestion, crossing my previous Ācārya. And insulting them in other words. What they have advised to reject, to be away from, and I’m trying to introduce that very nuisance into the sampradāya. Hare Kṛṣṇa.


   This is tāmasic. Sāttvic - a pure mind can follow what is the line of the truth. And in rājasic there is doubt whether this is true or that is true. And tāmasic, what is bad, to try to understand and give vent to others that this is the truth. What is not truth, to try utmost to establish that in the throne of truth, that is tāmasic. And this intoxication and other things, meat eating, all tāmasic. So sheer ignorance, tāma means ignorance, mainly, a tāmasic tendency, ignorance.


   Just as Yāmunācārya has remarked against his enemy.

   Tesam ajñānam eva aparādha date noto iesvar matan dosa [?] In a very affectionate tone he’s making remark against the opposition party. “That their ignorance is responsible. Let them live long. They have no crime, no offence, but their ignorance is responsible for this, remark, for this sort of understanding. Ignorance we’re to blame and not the name who’s ignorant. Tesam ajñānam eva aparādha date noto iesvar matan dosa [?] Let them live long, my affectionate children, they have got no so much fault. But their ignorance is responsible for all their erroneous activities.” Yāmunācārya, the Guru of Rāmānuja, his expression, his remark is like that against the Śaṅkara School.


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

   Where is Sārvabhauma?


Devotee: ____________________________ [?]


Śrīla Śrīdhara Mahārāja: So no possibility of any support for such campaign from here. I’m the worst enemy of all such new suggestions and movement and creation of these things. I like him. I had affection for him, for his simplicity, and for his self abnegation. But from where this curse has come in him, I shudder to think of it. That is my position. I want that he may be washed, he may be purified of these filthy things as soon as possible, by the grace of Mahāprabhu, Nityānanda Prabhu. This is my present attitude towards him. As soon as he’ll be absolved, purified from this poisonous, filthy impulse, he’ll be saved. Let Nityānanda Prabhu save him. It can never be tenable under any circumstances in any intensity or any type or modified, wholesale.


[dharmasya tattvaṁ nihitaṁ guhāyāṁ] mahā-jano yena gataḥ sa panthāḥ


   [Yudhiṣṭhira Mahārāja said: “The real secret, the solid truth of religious principles is hidden and concealed in the hearts of unadulterated self-realised persons, saints, just as treasure is hidden in a mysterious cave. Consequently, as the śāstras confirm, one should accept whatever progressive path the mahā-janas advocate.”] [Mahābhārata, Vana-parva]


   This simple way. Our generous and higher predecessors they have traced a particular path, and we must try to go in that way, and not to create another short cut.


Devotee: Guru Mahārāja. In the scriptures it’s said that in Kali-yuga so many concocted process will come.


Śrīla Śrīdhara Mahārāja: Yes. Maybe. It is likely. Kali means kalah, kalah means quarrel, quarrel means a clash of many opinions and many interests. Kali. So many interests, many paths will come and they quarrel with one another. That is Kali. Kali means that separationist, they will have the greater field, of different opinions. Kali means difference in opinion, so in Kali everyone will think himself modern, as Ācārya. “What I think, I know, that’s the best.” And they’ll come to quarrel. So quarrel in extensive way means everyone thinks that he’s perfect, he’s the absolute, and whatever he understands that must be the truth. This is Kali. So,


kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ

[kīrttanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet]


   [Śukadeva Goswāmī tells Parīkṣit Mahārāja: “O King, the age of Kali, the repository of all evils, has but one glorious characteristic: in this age, those who simply chant the Holy Name of Kṛṣṇa are liberated and reach the Supreme Lord.”] [Śrīmad-Bhāgavatam, 12.3.51]


   Take the shelter in the sound divine. _________ [?] so many, why Kṛṣṇa, not Kali, not Jesus, not God? That is also one and the same, everywhere the doubt, understanding. Kṛṣṇa, the attraction, the affection, that is our solace, the absolute attraction. That is love divine. Love is above all. And love must be divine, not this lady love, or fame loving, or money loving, but God loving. Conception of God - God the love. God is love. We must try to love one another, and to go to the land of love divine. And to differentiate any other things from love proper. There is lust going on in the name of love here. We’re to eliminate from it, and this money loving, so many loving, love of fame, that must be eliminated and directed towards the unseen, the attractive, the centre of love. Love means dedication. We try to understand the science of love. As much love, so much dedication for the cause, that is love. The criterion of love is that, dedication, self sacrifice. Yajña, sacrifice, to be habituated to give something for other’s taste, other’s pleasure, that is yajña. And love is the highest and purest and divine form of yajña. Yajña means to sacrifice, dedication, as much dedication. And dedication as a partial representation cannot but be partial. Dedication to the whole centre absolute, that is to be acquired, the spirit of dedication. Bhakti means bhajan, dedication, and not temporary dedication by applying any medicine to forget ones own self. To get an injection, or a pill, and then I’m unconscious, that is not dedication. And to have a dream of this and that thing in a sleeping state, that is also not dedication. Wholesale dedication is standing, awakening, fully awake, we must march towards dedication. Dedication for the country, it is very famous and widely accepted, if one dedicates himself for the cause of his own country. Patriotism is found, dedication is found in patriots. But that is all partial, always fighting with another camp, so many killing, that is dedication. But dedication not extended selfishness, dedication for the whole centre, all accommodating absolute, that sort of dedication to be developed within us. It is already there...





[00:00 - 02:55 ?]


Devotee: Can you explain that in English.


Śrīla Śrīdhara Mahārāja: The Search for Śrī Kṛṣṇa Reality the Beautiful. But how the searching? Through devotion. What is that? Dedication. What is dedication? Die to live. And what is living? Living to live in love, Kṛṣṇa prema, love divine. Kṛṣṇa prema. The whole picture is in a few lines, a few words, the whole picture.


Devotee: Like a sūtra.


Śrīla Śrīdhara Mahārāja: And this is - ah, sūtra - this is the first portion. The Search for Śrī Kṛṣṇa Reality the Beautiful. The sambandha jñāna. Then what is search, and what is the end of the search? In a nutshell that should be added in the title page. The whole thing will come. ‘Oh. All these things are here!’ The whole thing, the whole picture, only in a few words.


Devotee: That can be added.


Śrīla Śrīdhara Mahārāja: Yes, may be added.


Śrīla Govinda Mahārāja: _________ [?] Guru and His Grace _______ [?] This book will be published...


[Śrīla Govinda Mahārāja and Śrīla Śrīdhara Mahārāja -04:10 - 05:05 ?]


Śrīla Śrīdhara Mahārāja: The necessity of Gurudeva is there, but universal. Who wants not to err? To err is human, but not to err that is also inner tendency, irresistible everywhere. And there from the basis of the necessity of the Śrī Gurudeva who comes to give us relief from our internal trouble. Guru. In this way that developed. The Guru kaivata, kana Guru, Guru ke? That universal necessity of aim of life, prayojana.


Devotee: So this book, Guru and His Grace, what should be the scope of that book, according to you?


Śrīla Śrīdhara Mahārāja: What should be?


Devotee: What should be the thrust, the scope, the...


Śrīla Śrīdhara Mahārāja: It will go gradually, move here, the Guru. Ultimately it will come to Kṛṣṇa, Kṛṣṇa is Guru who can remove all our doubts. All our enquiries may be satisfied by whom? It is from Him. But gradually it will develop and go there. Who can clear all the doubts, we may have doubts after doubts, one doubt may go and thousands of doubts may come, but who can,


bhidyate hṛdaya-granthiś, chidyante sarva-saṁśayāḥ

[kṣīyante cāsya karmāṇi, mayi dṛṣṭe 'khilātmani]


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


   Who can do away with all the suspicions in our mind, it is He, the fullest. In this way it will come. Its birth in the intellectualism and its goal is transcendental. Hare Kṛṣṇa.


Devotee: I was thinking that we should begin by mentioning the descending process of knowledge, like that, that knowledge comes from up to down. And then we would maybe end by the verse by Raghunātha Dāsa Goswāmī.


āśābharair-amṛta-sindhu-mayaiḥ kathañcit

[kālo mayātigamitaḥ kila sāmprataṁ hi

tvaṁ cet kṛpaṁ mayi vidhāsyasi naiva kiṁ me

prānair vrajema ca varoru bakārināpi ?]


   [“O Queen of my heart, for a long, long time I am waiting with great patience to have Your Mercy, which is so sweet to me that I cannot avoid it. It is heart-melting, heart-attracting, heart-crushing. It is so deeply touching me - I can’t avoid Your Service Connection. Somehow I have managed to come such a long way, to endure such a long time, but I am impatient now. Be gracious; if You are not gracious upon me, I have got no hope. I will come to the end of my patience. My life will end here. So much so, that, what shall I do with this Vṛndāvana? Vṛndāvana is of no use to me! What is the utility of living my life? It is useless - it will end with no utility. I can’t love even Vṛndāvana, which is associated with the līlā of Kṛṣṇa. To say nothing of Vṛndāvana, I can’t relish the company of even Kṛṣṇa, without You. Without You, even Kṛṣṇa is meaningless to me. I can’t tolerate, I can’t relish either my own life, or this environment, or even Kṛṣṇa - if He Himself comes to grace me I can’t relish that, without Your connection. So please be gracious upon me. You are all-in-all. Without You, Kṛṣṇa consciousness is not Kṛṣṇa consciousness. Your position is so great, so beautiful in Kṛṣṇa līlā - You are the centre of all the līlā of Kṛṣṇa. Without You I can’t conceive of any life worth living. I utterly surrender unto You, my Queen.”] [Vilāpa-Kusumāñjali, 102]


   That was like the zenith, we may take it by your grace, we might mention that also.


Śrīla Śrīdhara Mahārāja: Yes. The birth and the destination that will come to meet together. The birth is also from the potency and after moving in the whole infinite it will come again to the potency. Here we are. So infinite in finite, finite infinite, the affectionate connection of the finite with infinite helps him to live in infinite, all the finite backed by infinite may be infinite, resourceful, is it not?


   If a friend, our Guru Mahārāja told, if a poor girl but if she’s married to a prince, she had nothing but by friendly affectionate relationship with a prince, now she’s turned into a princess. Who had nothing only for friendly relationship she gets command over everything, so many things. Jīva’s resources may engage in that way. Intrinsically jīva has nothing, a point of the point of the point. But coming in affectionate connection with the Absolute, he gets the facility of all advantages of life of the Absolute, through affection, he or she is in possession of the whole. angani bhava magatya katam samatya nirmaya [?]


   We cannot ascertain anyone’s potency or power without consulting his relationship, friendly relationship. Israel is a small country but if Russia can jump it, conquer it within five minutes but America is there. So this angani bhava, the connection of the friends, not only estimation of a particular thing, but the estimation of the friends circle, that is all important.

_______________________________________________________________________ [?]

   There is one Indian Aesop’s Fable like thing, there one paṇḍit Vaiṣṇava Sharma he’s putting this śloka, that angani bhava gatya [?] That a person and his friend, and friend of friend, without the calculation of this atmosphere, circumstance, we should not estimate the power of a particular thing. So he has given an example, titiva [?] the smallest bird, he could disturb and highly control the whole ocean. The bird went to his master, he went to his master, in this way the connection they made connection with Garuḍa, the servant bird carrier of Kṛṣṇa (Viṣṇu), Garuḍa-bhama. And Garuḍa came to back the small bird and by his threatening that samudra [?], “I shall drink you to finish.” Samudra came to submit, had to come to submission, by the small bird because the friendly association. Hare Kṛṣṇa. Nitāi. Nitāi.


Devotee: Guru Mahārāja, can you explain the meaning of dīkṣā?


Śrīla Śrīdhara Mahārāja: Divyaṁ jñānaṁ is given in the śāstra, scripture.


divyaṁ jñānaṁ yato dadyāt, kuryāt pāpasya saṅkṣayam

tasmād dīkṣeti sā proktā, deśikais tattva-kovidaiḥ


   [“Experienced scholars have explained the meaning of dīkṣā, or spiritual initiation, in this way: dīkṣā is the process through which divya-jñāna or transcendental knowledge is imparted by the preceptor to the disciple. As a result, all the disciple’s previous bad tendencies are crushed. Through dīkṣā, all previous commitments are cleared, and one gets the light of new life in relationship with the transcendental Lord. Dīkṣā, or initiation, is a process by which we are given a noble connection with the absolute centre and at the same time, our previous commitments are all finished. It is an inner awakening of life for the soul that brings divine knowledge. That wealth is there within us, but it is suppressed. Dīkṣā means discovering one’s inner wealth, and getting relief from all outward obligations.”] [Bhakti-Sandarbha, 868]


   The scholars of the department have explained the meaning of dīkṣā in this way. Dīkṣā is a process through which the transcendental knowledge is imparted towards the disciple by the preceptor. And all his previous bad tendencies are crushed. That is known as dīkṣā in general. Previous commitments all cleared and he gets a new light of new life in relationship with the transcendental things. It’s a process by which he is given a noble connection with the Absolute Centre and at the same time his previous commitments all finished. That has been called dīkṣā. It is an awakening, inner awakening of life, divyaṁ jñānaṁ. It is there, it is suppressed, but that is discovered, dīkṣā means discovering of ones inner wealth, and also relief from the outward obligations. With inner awakening the outer commitments vanish.


   When you reach home your other engagements for your comforts contracted all cut up. They find their full sympathetic necessary comfort there. So for your own comfort you must have connection with various things outside, but coming home all these things are felt to be unnecessary and disconnected. The home comfort. The hostel comforts, generally in a foreign land we seek comfort indeed and it is supplied in the so many hostels. But when we reach home the hostel comforts they’re discouraged, not necessary. “I have got home here, here is my home.”


   As minor you were taken away and you have come to visit your native place and you are in a hostel. But if you can come to know here was my father’s, mother’s house, if you come in that connection and go and they can recognise: “Oh, my boy, you were stolen when you were young. We can understand from your face all these things. I’m your mother. I’m your father. I’m your sister.” Then the hostel peon: “Oh, no longer, you go, I give up your due, I have found my home.” Something like that.

   Back to God, back to home, with the inner awakening of the soul he finds his comfortable home. And outward links, connections, dispensed with. That is dīkṣā.


Devotee: So if śikṣā also gives divine knowledge, then what’s the difference?


Śrīla Śrīdhara Mahārāja: That is supplementary, śikṣā to help, but dīkṣā is the main thing, main formula, and to work out that formula so many subsidiary things are necessary. In dīkṣā in the mantram the formula mainly there, and other things are necessary to make it, to substantiate it, to help it, the activity.


   They’re all parts and parcels of dīkṣā. It is already in that formula, it should be this, it should be that, all the directions there. But how to substantiate that? Then to come in details so many things, śravaṇa, kīrtanaṁ, smaraṇa, vandana, all these things, thousand things may be necessary.


[śravaṇaṁ kīrtanaṁ viṣṇoḥ, smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ, sakhyam ātma-nivedanam.

iti puṁsārpitā viṣṇau, bhaktiś cen nava-lakṣaṇā

kriyeta bhagavaty addhā tan manye 'dhītam uttamam]


   [“Hearing about Kṛṣṇa, chanting Kṛṣṇa’s glories, remembering Kṛṣṇa, serving Kṛṣṇa’s lotus feet, worshipping Kṛṣṇa’s transcendental form, offering prayers to Kṛṣṇa, becoming Kṛṣṇa’s servant, considering Kṛṣṇa as one’s best friend, and surrendering everything to Kṛṣṇa - these nine processes are accepted as pure devotional service.”] [Śrīmad-Bhāgavatam, 7.5.23-24]


   A general if he invades another country, chalk out the programme, “That this way we shall go and attack.” We shall have to do this, but practically when going to do that so many things come on the way and we are to solve that and march on.


   The whole plan, from foreign land to go home, the plan in this way you can go there. And to substantiate that practically so many things may be necessary in details. But mainly if you want to go home you will have to go from this to then, then to there. That is your home is there, and the description of the home is there, and where you are it is also there, and through this process you can reach your home. This is chalked out in the plan, and practically you’re to do that. So many things, first you’re to hire a rikshaw, then to the station, then to the plane, then to get a ticket for the plane. In this way so many things are necessary.


Divyaṁ jñāna, from the partial knowledge we’re to reach to the final knowledge, and this is final. The final prospect. Hare Kṛṣṇa.


   What is the consequence of your Calcutta journey?


VidagdhaMādhava: Printer.


Śrīla Śrīdhara Mahārāja: Printer?


VidagdhaMādhava: Yes. He had one printing press many years ago, and he met Tīrtha Mahārāja...


Śrīla Śrīdhara Mahārāja: Where? Situated where? Calcutta?


VidagdhaMādhava: Yes. It was situated in Calcutta.


Śrīla Śrīdhara Mahārāja: Which side?


VidagdhaMādhava: Strand Road.


Śrīla Śrīdhara Mahārāja: What is the name of the company?


VidagdhaMādhava: Minerva Printing House.


Śrīla Śrīdhara Mahārāja: Minerva Printing House. What does he say?


VidagdhaMādhava: Well, he gave me one part of a translation, he gave me one book, a very old translation of Caitanya-caritāmṛta.


Śrīla Śrīdhara Mahārāja: By whom?


VidagdhaMādhava: This is done by Professor Sanjit Kumar Chaudri.


Śrīla Śrīdhara Mahārāja: Wholesale or part translation?


VidagdhaMādhava: I have Madhya-līlā here but I think he has done the...


Śrīla Śrīdhara Mahārāja: Madhya-līlā or Antya-līlā?


VidagdhaMādhava: Madhya-līlā. This is published by Nagendra Kumar Roy.


Śrīla Śrīdhara Mahārāja: The whole of Caitanya-caritāmṛta or only the...


VidagdhaMādhava: Yes. The whole book is in three volumes.


Śrīla Śrīdhara Mahārāja: And translated by who you say? Sanjit Chaudri, Professor, Professor of Dacca?


VidagdhaMādhava: Yes.


Śrīla Śrīdhara Mahārāja: Dacca University. I met him, or rather he met us. He was married and he loved his wife very much, and then his wife died. He became half mad. And then he came in connection with Mahāprabhu and appreciated Mahāprabhu, that prema, love is the highest thing. He appreciated Him in that line. And then he came to translate the Antya-līlā first.

   He told me, “I have translated Antya-līlā, a very nice thing, Mahāprabhu’s vilāpathere.”

   But we did not give any recognition to it because he’s coming from that line, the wife separation, that is the cause of his coming to this side. So we did not encourage him much. At that time he only translated Antya-līlā. Perhaps I asked him, “Try to.” He was a good English scholar, and I asked him, “You try to translate the whole thing.” Then I did not meet him again in my life. As far as I remember his name was Sanjit something or other. Nineteen thirty six, seven, eight, maybe, something like that, thirty seven, eight.


VidagdhaMādhava: Sometimes when our A.C. Bhaktivedānta Swāmī he would say something, he would meet someone one time and tell them something, they would take it as very important. So you’ve told this man, “You may translate the whole of Caitanya-caritāmṛta...


Śrīla Śrīdhara Mahārāja: And Śiśir Kumār Ghosh, the founder of Amṛta Bāzār Patrikā [a newspaper about Lord Caitanya Mahāprabhu], he wrote Lord Gaurāṅga. But they do not represent very correctly what life and teachings of Mahāprabhu, approximately, sentiments are given there, not on the basis of ontological conception, approximate.

   In our Prabhupāda’s writing we find - Bhaktisiddhānta Saraswatī: nija habi jabila gauranga [?] He remarked in this way about the Śiśir Ghosh’s Lord Gaurāṅga. And Amiya Nimāi Charit in Bengali, that is also a wonderful book, in style and in historical side, all these things. But ontologically it is lacking. Nija habi jabila gauranga [?] The remark about them from our Guru Mahārāja in this way.

   “That you have concocted one Gaurāṅga in the line of your own sentimental enjoyment. You have created a Gaurāṅga of your own in a novel style.”


   There are so many poets, they are also producing literature, very charming literature about the love, that Romeo and Juliet, etc. They’re also involving many sentimental things to capture the mentality even of the scholarly thinking persons. It maybe something like that. “Gaurāṅga of their imagination.” But it must have some reliable descending process, not ascending. They are outcome of ascending line, imitation, imitationist. But that must come in the descending line.


Devotee: We also came across one book...


Śrīla Śrīdhara Mahārāja: We have got our mental sentimental naths. Generally we’re in this world if our sentiments in this mundane naths they’re satisfied we’re charmed. So imitationists can exploit our sincere approval. But to cross the mundane circumstance of lust and then to enter the domain of the Divine Love, that is very difficult thing. To accept mundane love in the name of Divine Love that is very cheap. Imitation is not real.


   Here was one bābājī who, Gaura Kiśora Dāsa Bābājī, was Guru Mahārāja of our Guru Mahārāja, he was there, another new bābājī came and took his quarter in his sight, and began to show much vairāgya.

   Then Gaura Kiśora Bābājī remarked to one devotee that, “Only imitating the pain of childbirth one lady may not expect to give birth to a real child. That is, formally entering the birth room and there she’s imitating the pains of giving a childbirth, that does not mean that a child will come from her womb. There are many things before. Not only that imitation painful sounds, imitation. The finishing sound, that cannot give the birth of a child.” Do you follow? No? Am I clear?


Devotees: Yes Guru Mahārāja.


Śrīla Śrīdhara Mahārāja: Gaura Kiśora Bābājī remarked that, “This gentleman he has come and he has erected a cottage in my sight, and he’s copying me in this vairāgyam, mādhukarī, and taking food, and taking the Name, all these things. This is complete imitation of an advanced saint he’s making here. But he showed that only the copying the outer things. There must be śuddha-sattva, viśuddha-sattva, must be vairāgya connection with a genuine Guru, then the process of the dīkṣā,and the process of realisation, then he will, he can come to such. Only translation of the outward sentimental things of Kavirāja Goswāmī won’t take him to that position of Kavirāja Goswāmī.” Hare Kṛṣṇa.


   In the drama also we may find that one may play the part of a saint very well, shedding tears, shivering, all those things of a sādhu one may act in the drama, but he’s not a sādhu. One may play the part of Nārada Goswāmī and chanting Hari bol and tears running from his cheeks, and so many outward signs he may show when acting the part of Devaṛṣi Nārada. But that does not mean he’s converted into Nārada.


   visarga pitila santi tad vidyasa paripica sattya bhasa vinath pisocam pata cam daya [?]

   Rūpa Goswāmī says, imitation may come to such perfection, but still not a drop of devotion there to be traced, visarga pitila. Some persons there are who are naturally very weak in temperament, very small loss or gain then tears running. So visarga pitila, they’re very natural temperament is shedding tears, very soft. And tad vidyasa, and there is another who by practising a process they can take those outer signs within them. So these two sections when taking the Name of the Lord, either Kṛṣṇa or Gaurāṅga, they may shed tears enough, but not a drop of pure devotion to be traced in their heart. It is possible. You must be very careful that mere outward show is not the real thing. So sevonmukhe hi, what is necessary is the serving tendency towards the centre absolute.


[ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ

sevonmukhe hi jihvādau svayam eva sphuraty adaḥ]


   [“Because the name of Kṛṣṇa is identical with Kṛṣṇa Himself, and on the absolute spiritual platform, Kṛṣṇa’s name, form, qualities, and associates, cannot be appreciated by the material senses. However, when one engages the tongue in chanting the Holy Names of the Lord and tasting the remnants of the Lord’s food, Kṛṣṇa gradually reveals Himself to the purified senses of that devotee.”]

   [Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga, 2.234]


   That is the most important, sevonmukhe hi, service, dedication, surrender. In the real case this is to be traced, this is the criterion; how far he has dedicated himself for the cause? He may not show many symptoms of a devotee to purchase his name, but at heart he’s wholly surrendered.

   So poetry, there are many poets who can describe things in such a way that when you’ll go to read that you cannot contain your tears. But that does not mean they’re describing the Divine Love, this mundane love. So many things. How one is sacrificing his life for the country, when he’s describing in such a particular way that you cannot but shed tears. “Oh, these are martyrs for the country.” There also we will shed tears but that does not mean that that is shedding tears that is getting Divine Love.

   So we’re to find out what is the source. The imitation, the fool’s gold may be imitation, but if we’re assured that this gold is coming from that particular mine we can take it, and without any tampering on the way, in that way the source.


   Once it happened in this land, Gandhi wanted to recover cherka system, that the cherka system, the poor they will produce the thread and if we use that cloth then the money of the cloth will go to the pocket of those poor. But so many, Japan and Manchester, imitation khada came here, rough cloth just imitating the ordinary cloth which is produced from the thread of the, that is produced by the poor men. Then Gandhi found, perplexed: “What is this? My need is the money must go to the poor’s pocket. But now the capitalists they are producing that rough cloth and that is being sold in the land. And instead of money going to the poor it is going to the capitalists.” Then he found one association, the Khadi Association. “That you must purchase cloth from such shops who are connected with this association of mine. Then the money will surely go to the pocket of the poor.” Association, at that time he told many: “Here is Guru-Paramparā.”


   Revealed truth coming uncontaminated through a particular process, paramparā, reliable succession. Then we can get the genuine thing. So association is necessary, Guru paramparā is necessary. So before we read anything we shall try to find out who is his Guru, where from the substance is coming down. Is it only the coat, the cover, or there is any real substance within the cover, where from he’s coming? If we can understand the origin of his relation is coming from a genuine sādhu then we can give some attention to that. Just as Professor Sanyal, then that Oudh Bihārī Kapoor, they had connection with our Guru Mahārāja, the genuine source, so we give some value to their writings.


   I sometimes say I give an example about homoeopathic globule. Mere globule has no medicine and value, it is within. The same mantra the ordinary Guru may give it to the śiṣya, but what is potency through the sound going, that is all important. The potency, what thinking, what good will through the word, what quality of good will, divine will is contained in that word, that is all important. To get mantra from ṣaḍ-guru, genuine Guru, that means the internal good will, or real conception about the Lord. In the seed of a banyan tree, a small seed, but the great big banyan tree will come from that seed. So with all import is there, the feeling within, the will with which the particular sound is given by the Guru to the disciple. But we cannot trace that in the present, but in time if there’s a favourable environment that will express himself, develop himself into a particular great thing.


   So imitation we must be, when we go to purchase anything, we must be careful about the imitation side otherwise we may be deceived. A simple, gentle man that he was, and his origin is that. A good man from the general calculation. But we don’t think that any transcendental value, that potency is committed there, imitation. And they who are settled in the imitation sentimentality they’ll get great comfort while reading the book and...





Śrīla Śrīdhara Mahārāja: ... not high scientific development may be expected.


parokṣa-vādo vedo 'yaṁ, bālānām anuśāsanam

[karma-mokṣāya karmāṇi, vidhatte hy agadaṁ yathā]


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


  Only to capture the scholar side, “Oh, such a big professor has described in such a way, then there may be something.” In this way as a bait, at best it may work as a bait. Sometimes to capture something we give something tempting for him to take. And then when he’ll come to take that we shall catch them. What is that? Bait? To the fish, or to the tiger, we put something tempting, food, and when he comes to take that then we catch. What is that? Bait?

   A bait to the atheists maybe, some section they come to Mahāprabhu. Then one, ‘who is Mahāprabhu?’ when they’ll come to know, they, the communists also say that “Mahāprabhu was the first revolutionist, Who started a mass saṅkīrtana against the existing government at that time. And who perfected a great revolution in the social position.” So the communists also come to show respect to Śrī Caitanyadeva. “That He was the first revolutionist, who with mass movement of few of the followers He went straight to oppose the existing ruler. Without caring for his political power, or any weapon, or anything. Only with will power He organised a party to go and march against the ruler. Caitanyadeva is the first in the history of ours. And also He introduced a great revolution in the society. That was done by other preachers also. But the civil disobedience was first organised by Śrī Caitanyadeva.” They say like that. “So we revere Caitanya.” A Caitanyadeva of their civil disobedience, and social reformer.


   But the wholesale giver of everyone who has lost his own self forever, and suffering. He came to give everyone back his own wealth within, his own worth within.


[03:16 - 04:00 ?] Hare Kṛṣṇa.




Student: I’ve finished my studies and now I’m taking a break, a vacation.


Śrīla Śrīdhara Mahārāja: Then you’re diving deeply in the ocean of ignorance. Making progress in the ocean of ignorance.


Student: What do you mean by that?


Śrīla Śrīdhara Mahārāja: As a subject, in the opposite direction. You and the other souls of your type they’re subjects, and everything, all else is object meant only for your exploitation. We’re exploiters and the environment is for our exploitation. That is the foundation on which the present education is based on, but the wholesale false. The cause in the above.

   “Let there be water.” There was water. “Let there be earth.” There was earth. “Let there be light.” There was light. His will, subjective realm, the cause what we experience sprang up from the divine will.

   And not that from time eternal the fossil is developing into this world of experience of ours. Opposite. So we’re diving deep into the intense ignorance ocean. So view the opposite. It is His will is the cause. And in one place He can show like a magician, something to you, another thing to me. The Super subject, or the universal subject, is of such power. Wholesale opposite.

   Swāmī Mahārāja asked a few of his research scholar disciples to crush the fossilism of Darwin, everything coming from fossils. Demolish, crush it. It is not so. It is coming from above. Everything like hypnotising, in the process of hypnotising, the whole experience we feel.

   The subject can withdraw any moment anything, and can show to us another way. He’s free, sattya saṅkalpa, whatever He imagines that comes. He can force us to see something, we cannot go outside. Can you understand, that this may be possible? Then you can have some faith what is Godhead. Godhead means this: the origin of creation. And that is a part. Infinite qualities and activities He’s got, and this is a negligible part where we’re living. The whole basis is there, upward, and not downward, developing from downward, no.

   Fossil is not sufficient, not the perfect thing to create. From fossil intelligence coming is fool’s conception. The intelligence everywhere. Everywhere we can trace intelligence. As much as we analyse, we find higher reason, higher intelligence. The scientists they’re becoming dumb to find out the intelligence in the nature. They’re going on discovering and discovering, higher and higher laws, and they’re there, already they were there. These fools they could not know, but it was there before their ‘discovery,’ before their ‘invention.’ That wonderful law was there, and it’s everywhere. So it’s not that they’re inventor, they’re creator. Are they creating, inventing? It’s already there, everywhere. The reason, the intelligence, and something more, power, everywhere, and where from? And their intelligence to discover a thing, to invent a thing, where from it is coming? The brain? Only that portion of flesh? Or from somewhere it is coming? And as much as they’re entering, they’re being astonished with the so many miraculous laws and rules in the nature. And they’re already there, before their ‘discovery.’


   So consciousness, spirit, reason, all-pervading, even in the tree, stone, earth, everywhere, in ether, air, all consciousness, all reason. Wonderful thought everywhere, infinite. Now we’re to connect with that principle of infinite what is almighty, omniscience, omnipotent, all-sympathy, all-love. How to have a direct connection with Him, leaving aside the charm of His created substance, want to negotiate how we can have our connection with the creator Himself. Not only creator. This is a creation of a lower order. But higher creation, higher status world is also there, infinitely higher soils are there. And whether it is possible for us to have our life in that soil? What are the layers, higher and higher? To inquire there, and how we can enter there? What is the key of the entrance into that zone? The world, plane of exploitation, plane of renunciation of exploitation, and the plane of dedication, higher, we’re told. By dedication, by surrender, we can have direct connection with the centre.


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


   Physician cure thyself. You have come to give so many dazzling civilisation models, but cure yourself wholesale. What you’ve come to distribute that is hoax, that is all hoax. The law, abided by so many things around, that is only sweet will of the Supreme. The law is not a rigid thing, it is basis is on His sweet will, of the Autocrat. So what do you know, that is nothing, no knowledge. Any moment the rules, laws, may be changed, another thing may come instead. And change in your experience. The key is in His hands.


   “O, Arjuna, you see this. I’m this and this. I’m that and that.”

   “Yes. I see You are so and so.”


   When Kṛṣṇa went for peace talk to the Kuru sabhā, the court of the Kauravas, Duryodhana, Dhṛtarāṣṭra camp, Kaurava camp, with peace talk, then Karṇa, Duryodhana and others in the party came to bind Him down and put into prison.

   “And if He can be imprisoned, then the whole Pāṇḍava camp will be finished automatically. He’s the life and advisor of that camp. So with this idea, we have got within our fist, we must imprison Him.”

   They went to tie Him, but Kṛṣṇa showed Himself in such a way that these men who went to tie Him and bind Him down they were perplexed. “What do we see? He’s a big thing. This side Baladeva, this side Arjuna, that side Bṛghu. Where to apply the rope?” Can’t. Perplexed.

   Then Bhīṣma, Droṇa, and Nārada, Vyāsa, they were also present at that time in the assembly and they began to chant in praise of Kṛṣṇa.

   Then there was blind Dhṛtarāṣṭra. He, hearing those chanting, in a new voice of Bhīṣma, Droṇa, Nārada, Vyāsa, he was charmed and prayed to Kṛṣṇa. “I can’t see You. I’m blind. But I hear that these great personages they’re chanting Your praises seeing Your wonderful body. For the time being - You can do anything and everything - for the time being, remove my blindness. Let me see Your figure and colour, Your  beauty, for which they’re praising so much. For the time being remove my blindness, and then again You’ll put it.”

   Kṛṣṇa replied, “No blindness to be removed. I say you see Me, and you’ll be able to see Me. No eye is required to see Me. Remaining blind you’ll see Me, because I say.”


   So that is the nature of seeing Him. His will. Not the eye, not the ear can hear Him or see Him. He’s above sense experience. Only His will. “Yes, you see Me.” And Dhṛtarāṣṭra saw Him, and the blindness was intact, still he could see. Then what is He? And hear also, when a deaf man can hear, and the blind can see, then what is that thing?


   Arjuna wanted to see His Viśvarūpa. “Yes, Arjuna, see Me! I’m so and so.” Arjuna saw.

   “What do you see?”

   “I’m seeing this, I’m seeing that, I’m seeing so many, in this way, wonderful I’m seeing, wonder of wonder I’m seeing.”


   So His sweet will has the back of everything. We’re living in correlation with that absolute power. So no stability of the environment where we stay, where we stand. But all importance on the will divine. That is the cause. From there it is coming, and it is maintained also by that will, and it may be withdrawn any moment by Him. So these things have got no value at all. With so much trust and enthusiasm we’re to search for Him. The Search for Śrī Kṛṣṇa, Reality the Beautiful. The charming charm Himself, all-charming absolute. Our innate need is to find sweetness, beauty, rasa, ānandam, ecstasy, happiness, everyone. No one can say, “I don’t want happiness,” none will. From the atheist to the highest type of theist, all will say, “Yes, I want rasam, I want sweetness, peace. I want ecstasy. I want happiness.” Everyone will say like that, the common demand in every conceiving unit is such. Where there is conception they want peaceful existence, from the worst atheist. So our direct necessity is with Him.


raso vai saḥ. [rasaṁ hyevāyaṁ labdhānandī bhavati

ko hyevānyāt kaḥ prāṇyāt yadeṣa ākāśa ānando na syāt eṣa hyevānandayati]


    [“Śrī Kṛṣṇa is the embodiment of all ecstatic bliss; He is the reservoir of all pleasure. Having derived ecstasy from Him, the individual souls become blissful. For, who indeed, could breath, who could be alive if this Blissful Lord were not present within the hearts of all souls. He alone bestows ecstasy.”]

   [Taittirīya Upaniṣad, 2.7] [Collection of ślokas, 406] [Gauḍīya Kaṇṭhahāra, 9.2]


   The ecstasy, the beauty, so begin search for that. Don’t lose - waste your time for wild goose chasing. Give up everything.


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]


   Leave, give up all phases of your duties you’re so busily engaged in, all worthless. And begin search for that principle from Who is the creator, Who is the Master of everything, and Who is the fulfilment of everything. Search for Him directly. Give up all your so-called obligations and duties, stop. Sarva-dharmān. Stop all sorts of so-called duties from your relative position. They’re mis viewed from your present defective position. Don’t rely on them. Direct search for the prime cause from which everything is coming as a miracle, and Who is the fulfilment of our life, not only ours, fulfilment of every atomic existence in the world. Try to march towards Him with His blessings upon our heads.

   And His agents will give you important help in that direction. Others can do nothing. Gaura Hari. Sādhu saṅga, and His Divine Name, which is inseparable from His existence. The sound aspect of Him, that can help you a great deal, from the genuine source. That war cry, slogan: Hare Kṛṣṇa. With that slogan, march on with His genuine agents, follow them. Withdraw yourself from all possible promises, so-called prospects of your life, they’re nothing, no value.


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


Student: There are many inequities in the world, there’s a lot of unfairness, is there not?


Śrīla Śrīdhara Mahārāja: What does he say?


Devotee: He’s says that there’s much exploitation in the world, much unfairness.


Student: How can we account for that?


Śrīla Śrīdhara Mahārāja: Fair, unfair, both false, just like a dream. In a dream, a good dream, a bad dream, after all it’s dream. So you should not waste your energy to remove the unfair and to increase the fairness. Fair, unfair, all false, wholesale false.


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


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


   ‘This is good, this is bad.’ The basis of the calculation is false. Your real interest is not there. It’s a false scent you’re pursuing. Your fulfilment is not in that direction at all. This fair, unfair, all false. Very little distinction between them, fairness and unfairness, because all cheating. Cheating of different kinds, but they’re cheating, all illusion. A good dream, a hopeful dream, and a disastrous dream. But after all that is dream, something, it is all false. The fairness also false; concoction, and the evil that is also false. So why you allow to waste your time in this wild goose chasing? Because after all, they’re false, a good hope or a bad hope; all hoax.


Student: But there are some people that are starving in the world.


Śrīla Śrīdhara Mahārāja: What to speak of starving, you are in a cage, imprisoned in a cage. That is not desirable for the soul at all. The whole world, with the suns, stars, moons, oceans, mountains, all vanishing and again coming and going.


Student: How can we account for - I mean, I believe, you say there is...


Śrīla Śrīdhara Mahārāja: And suppose you’re monarch of all you survey, but a monarch in the shashan, in the cremation ground. Ha, ha. A monarch, master of the cremation ground, only to deplore, ‘Oh, everything is passing away! Every second everything is passing away!’ The Gray’s Elegy:


“The boast of heraldry, the pomp of power, and all that beauty, all that wealth e’er gave,

awaits alike the inevitable hour; the path of glory leads but to the grave.”


[Elegy written in a country churchyard. (1751)

Thomas Gray, 1716-71, English poet]


   Only to grave, everything leading to grave, finished.


Student: I guess what I want to ask is, how we can account for these inequities, this unfairness? I know that you are saying that there is no distinction. But why is there suffering?


Śrīla Śrīdhara Mahārāja: Eh? How can?


Devotee: He want to know, “Why is there suffering?” _______________ [?]


Śrīla Śrīdhara Mahārāja: Yes. The cause is the misuse of the free will of the jīva soul. The misuse of the wealth given to you.


Student: Given to you, by the supreme power?


Śrīla Śrīdhara Mahārāja: Supreme power. As a part of His particular potency, you have got that thing eternally existing with you. And by misuse of the freedom, you have selected to become a king in the mortal world. Like Satan, he wanted to reign in hell rather than to serve in heaven. “It is better to reign in hell than to serve in heaven.” Satan’s statement. The free will, the weak, vulnerable, child free will, came to be a monarch of all I survey, to reign in hell. The inherent adaptability is there, and he could select service in heaven, then his desires would be fulfilled. But he has selected wrong way, wanted to be monarch. He could not select slavery in the higher realm, but he selected monarchy in the hell, and not slavery in the heaven. The subtle difference is there. If you’re to live in heaven, then you’re to live there as a surrendered soul. That is such a higher soil. Ultimately we see that to serve in heaven that is infinitely better than to reign in hell. Hell means the soil of affliction, in variegated ways, mainly classified as birth, death, infirmity and disease. These undesirable things must be there in the hell.


Student: I have another question. I want to know more about the organisation of this institution. Are women allowed to participate in the process of practising, praying, showing their devotion ____________?


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Eh?


Devotee: He wants to understand whether women are allowed to become Kṛṣṇa conscious. What is the role of the women section, the strī section? What is their position in Kṛṣṇa consciousness?


Śrīla Śrīdhara Mahārāja: That is, who is woman here may not be woman there, who is man here may not be man there. This is only a dress - mental dress and accordingly this physical, flesh dress. Both garments the flesh and the mind. But in the soul, who will represent which type, that is uncertain here in this plane. But women there, they have got higher prospect, a better, bright prospect.


Student: What do you mean by there? “Women there” you said.


Devotee: In the spiritual world.


Student: Oh, right.


Śrīla Śrīdhara Mahārāja:       In the spiritual realm, those that are of women type, with that formation of soul’s realisation, that holds better position. Here in the plane of aggrandisement men hold the better position. But there, in the plane of submission and surrender, the women form of mind is more paying.

   Do you follow?


Devotee: Yes.


Śrīla Śrīdhara Mahārāja: The negative aspect. Positive is Kṛṣṇa Himself. And the potency is of negative type. We belong to potency group, and not master group, Who’s possessor of the potency, He’s Lord Himself.


Student: Now Kṛṣṇa is a power. You call Him, you say ‘Him.’ Now Kṛṣṇa is then manifested as a male figure?


Śrīla Śrīdhara Mahārāja: Eh? What does he say?


Devotee: He wants to know whether Kṛṣṇa is represented as a male figure?


Śrīla Śrīdhara Mahārāja: Yes, male. That is Predominating Moiety. Predominating half, He’s the Predominator, and others to be predominated. This proton or neutron, what is there?


Devotee: Yes, proton and neutron, and electron.


Śrīla Śrīdhara Mahārāja: Negative and positive.


Devotee: Proton and electron. Proton is positive and electron is negative. The electron goes round and round the proton.


Śrīla Śrīdhara Mahārāja: Proton in the centre?


Devotee: Yes.


Śrīla Śrīdhara Mahārāja: And the electron like so many planets they are. Then again that has been analysed.


Devotee: Yes.


Śrīla Śrīdhara Mahārāja: And something else has been found?


Devotee: Unlimited. There are infinite subatomic particles.


Śrīla Śrīdhara Mahārāja: Proton, neutron, what is neutron?


Devotee: Neutron is neither positive nor negative, in between.


Śrīla Śrīdhara Mahārāja: Such atomic energy is existing?


Devotee: Yes. Neither positive or negative.


Śrīla Śrīdhara Mahārāja: Proton and electron combined, no?


Devotees: Yes. No. They say that.


Śrīla Śrīdhara Mahārāja: If neutron is analysed, proton and electron. Atom analysed, then proton and electron?


Devotee: Yes. And sometimes another particle is found. Neutron.


Student: Do you believe in the equality of all peoples of the world?


Śrīla Śrīdhara Mahārāja: Eh?


Devotee: He wants to know, if in Gauḍīya Vaiṣṇavism, do we believe that all men are created equal?


Śrīla Śrīdhara Mahārāja: No. Never. No two things are equal, in this world, or in there. No two things can be same, equal. Everything has got its specific characteristic. One atom is different from another atom, one electron is different from another electron. Cannot but be. All differentiated character.


Student: But what about quality? Is one better than the other?


Śrīla Śrīdhara Mahārāja: Yes. From the universal standpoint we’re to judge. Who can earn, or acquire...


   ...with the centre. And confidence means peace within. The corresponding confidence side, the highest degree of peace, ecstasy, happiness, bliss. The measurement is according to that, rasam.

   Just as gold is the standard between different monetary papers. The pound, the rouble, the dollar, the rupee, the yen - but the common standard is gold.

   So different types of calculation of peace, but that also scientifically divided. Śanta, dāsya, sākhya, vātsalya, mādhurya, classification, and then degree, intensity in that. So many things are there to be read and understood. Ultimately rasam, ānandam, happiness, that is the common standard to judge the proposal of which religion is higher and lower - which is the common requirement.

   Just as food is common requirement. No dollar we can eat in the time of famine. But one who’s in possession of food is in a good position. We cannot avoid food. We may not require dollar, nothing, but food we must want. A nation cannot stand without food, our indispensable necessity.

   So rasam, ānandam, that is the innate requirement of every soul, every living thing. And according to that, the position will be judged. There are different proposals in the religious conceptions, the Islam, the Christianity, the Buddhists, the Vedic doctrines, the Vaiṣṇavas, the Śaṅkarites, so many. But if we’re to judge the gift from whom in a comparative study, will be better. We’re to judge by three things: sat, cit, ānandam. How far durable, and how far we can conceive, and what do we conceive - the quality of that thing. Existence, and the feeling, that is the consciousness of good and bad; and the food of consciousness, that is ecstasy, rasam, ānandam, happiness. These three things must be there, and we’re to compare between them. What is the proposal of Islam about the existence, about the knowledge, and about the goal, ecstasy? In Christianity, Vaiṣṇavism, so many, we’re to compare and accept. The adjustment is there. They’re not to be cast away, but there are men for whom for the present they’ll be [useful and relevant.]






Śrīla Śrīdhara Mahārāja: ...a great scholar, when he’s going to teach a child, he must have to come in the lower position of a child and to educate him. So the whole religious representation they have got such consideration, that these persons they must be allowed to eat anything, and to do something, and they must be satisfied. When that course is finished then they’ll have a birth in a proper soil and then get higher chance of religious realisation. In the organic whole some sort of connection one must have with the other then everything is all right. From Islam, Christianity, everything has got its place, either direct or indirect.

_____________ [?] Some will help us direct, and some from indirect. Everything has got its purpose. And principle if absolute we can harmonise everything, even stealing, lying. That has also got position. Position means respectable position in the absolute system.

   And in Kṛṣṇa līlā only that sort of peculiar harmony is seen. He’s lying, and devotees are also lying. Then stealing, they’re conscious they’re stealing. Everything belongs to Him, so really, no stealing, if we do it on His behalf. He’s the Absolute Master of everything. So if I use anything for His cause no stealing. He has got absolute right over everything - that is rather. But still, stealing has got peculiar process due to it, that is in Vṛndāvana only, parakīya. It does not belong to me.

   Just as a family head, everything belongs to him. Still he may say, the guardian may say to his child, “Give me your pen my boy.” Or a play ball, “Give your play ball to me.” It belongs to him, but absolute sense everything belongs to the guardian of the family.



   That is the only way to harmonious life, harmony, synthesis.

   In our body, if a finger, or anything, any smallest part, if they work for their own selfish end there’ll be a clash, in the interest of the whole. If the finger says, “I shall work for me, and I shall work for the palm only,” greater extended selfishness. Then there’ll be clash.

   But when every atom of the body will say, “We shall work for the welfare of the whole body,” then only the body will be healthy, wholesome. Otherwise if any selfish attempt, provincialism, or localisms, these are all disease. It will hamper the cause of the whole. So faithfully we must work for the whole - nothing less than that. Then, there will be disease in the whole, diseased part. Just as if you pour water into the root the whole tree is fed. If you put food into the stomach the whole body is fed. So whatever might you have, can command, devote for the centre _____________________ [?] That is the key to live a healthy life - nothing less than that.

   Not that I shall be master, subduing the whole environment. “I’m monarch of all I survey.” Fascism, or democracy, or anything. Something will go against, only human civilisation, human body will live, and other bodies will be treated as their food - this is not. It’s a very deplorable life that we’ll live in the plane of exploitation. Without exploitation we cannot, for a moment we cannot live. Only with the breath, then with steps, so many small insects, with the water we’re causing death, that is pain to so many living bodies. The trees, they’ve also got pain. Causing disturbance, creating pain, our existence means to create pain in the environment, and the reaction must come to us. Action, reaction.

   So cent percent surrendered life, and not for country, not for society, not for humanity, but for the Absolute. And the conception of the highest Absolute has been found in Kṛṣṇa conception of Godhead, the beauty, the harmony, the ecstasy, the sweetness, the charm. Charm attracts. That attraction is service, that is surrender. Everything surrenders to the beauty, charm, submits, unconscious of his own. We must sacrifice to that function. Be worshipper of the beauty, serve the beauty, sundaram. Satyam, śivam, sundaram. The harmony is beautiful, samañjasā. Harmony means samañjasā, proper adjustment. Proper adjustment is beauty. No complaint, everyone’s demand met there, unconscious of his own self, charmed by the beauty. The purest existence, self forgetfulness, in beauty, we find, self forgetfulness.

   Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Self sacrifice, and self forgetfulness, that is said to be of higher conception. Self forgetfulness is considered as higher to self sacrifice. Subtle difference.


Devotee: What is the difference?


Śrīla Śrīdhara Mahārāja: In sacrifice one is conscious of himself, and he’s doing, he’s giving something, he’s conscious. “I’m giving something, for some cause.” And self forgetfulness, in the plenary movement. He’s giving something, he’s moving, but he’s been wholly captured by the interest of the whole. Gopīs say,


deha-smṛti nāhi yāra, saṁsāra-kūpa kāhāṅ tāra, tāhā haite nā cāhe uddhāra

[viraha-samudra-jale, kāma-timiṅgile gile, gopī-gaṇe neha’ tāra pāra]


   [Śrī Caitanya Mahāprabhu continued: “The gopīs are fallen in the great ocean of separation, and they are being devoured by the timiṅgila fish, which represent their ambition to serve You. The gopīs are to be delivered from the mouths of these timiṅgila fish, for they are pure devotees. Since they have no material conception of life, why should they aspire for liberation? The gopīs do not want that liberation desired by the yogīs and jñānīs, for they are already liberated from the ocean of material existence.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 13.142]


   “We do not care for our - no separate interest. Kṛṣṇa is satisfied. We do not care whatever be our condition. We’re not conscious of our own existence.”


Deha-smṛti nāhi yāra. Who has got no conception of his own body, then, saṁsāra-kūpa kāhāṅ tāra, then the debt of this material world, the hell, all these things, nothing for him. He’s not conscious of his own body. ‘What hell will do to me?’ All full of Kṛṣṇa consciousness, self forgetfulness. So no pain can come to touch them, approach them. If there’s self consideration then the pleasure and pain will come to affect, wholly.


   All Kṛṣṇa-ised, Kṛṣṇa interest-ised. So they offered their feet dust for Kṛṣṇa’s headache to Nārada. When Kṛṣṇa, to preach the nobility of the gopīs, of the devotion of the gopīs, love of gopīs, He made a plan. “That I’ve got a headache, and only the feet dust of the devotee can cure that.”

   Then Nārada went there in Dvārakā. Nārada was very busy, went to the harem. “Oh. Kṛṣṇa’s suffering from headache. You are all devotees, give some feet dust.”

   “What do you say Nārada? You are also devotee, give your feet dust. Why you have come to us? Should we go to hell? He’s our revered Lord - we shall give feet dust to Him? No, no, no, it’s not possible, go. You give your feet dust.”

   Then Nārada came back disappointed.

   “What Nārada, have you got?”

   “No, none will give You.”

   “Eh? No one is approaching to remove My difficulty? So much affection for Me they all show? You go to Vṛndāvana Nārada. By your mystic yogīc power you can go immediately.”

   Nārada came. All the gopīs collected. “Oh. You’re coming from Dvārakā, is it? How’s Kṛṣṇa doing?”

   “Now He’s suffering temporarily from a very bad headache, and only feet dust of the devotee can cure His headache.”

   “So better then, so many queens, so many devotees. You all are there, you can give it.”

   “No, no, none ventured to give feet dust _____________________ [?]

   “So feet dust you have come to collect feet dust from here?”

   “Yes, yes, hell, you all come.”

   “We don’t know who is the devotee. But still he’s come. ‘Give your feet dust, because my offence to take it.”

   Nārada was struck dumb. “All other pure devotees they denied, and you are coming so earnestly to offer your feet dust.”

   “Nārada, we do not care for us. Eternal hell - we don’t care for that. Let Him get satisfaction, even for a moment. At the cost of our whole life’s future, His instant pleasure has got more value.”


   Hare Kṛṣṇa. Such degree of sacrifice, self forgetfulness for the cause, for the centre. So much conscious of the benefit of the pleasure of the centre - self forgetfulness. They do not care for their society, nor for scripture, nor for any religious conception. Kṛṣṇa is all, over wholesale attraction. Suicidal squad.

   Gaura Sundara. Gaura Sundara. Gaura Sundara. High talks, but how much we’re prepared for this?


   Mahāprabhu began to take the name of gopī, gopī, gopī, in a time of His trance.

   And some paṇḍita scholars that hold some social position - “You, Nimāi Paṇḍita, you are a big paṇḍita, but now you are a devotee, does not matter. But why do you take the name of gopī, gopī? Take the name of Kṛṣṇa. That will fetch something for you, we’re told in the scripture. But you’re taking gopī, gopī - what effect you’ll get? You’re mad.”

   Then Mahāprabhu, with a stick He chased them.

   “Oh. Nimāi Paṇḍita has become stark mad. We went to speak something good to him, and he came with a stick to kill us. We’re not sons of ordinary men, we’ve got our position, our family dignity. We will see him.” They began to make conspiracy. “Nimāi Paṇḍita should be given a good beating, good lesson he must be taught.”

   Then Mahāprabhu suddenly cried out,


korila pippalikhanda kapha nibārite, ulatiyā āro kapha baḍila dehete


   “I took the greatest measures to deliver these retched souls. But I see the more sin is being collected. I’m rather creating more sin in the public. They’re abusing Me, and they’re making conspiracy to punish Me. What for I came, and what is going to be effective? So I shall have to take the role of a sannyāsī. I’m one of them, a gṛhastha, householder. But if I become a sannyāsī, gṛhastha tyāgī, a preacher, then they may have some respect for Me. They say we’re all householder, he has become sannyāsī, he should be revered. Then from that reverence they’ll get some benefit. Otherwise they’ll have to go to hell, thinking that ________ [?]

“Oh, he’s my maternal brother, or paternal God-brother. In this way they’re thinking. So I have to take some step in such way that they’ll have to come to revere Me. I’m to take the role of a sannyāsī.”

   And He told to Nityānanda, and very few, “I’m coming to take sannyāsa on the last day of this Pauṣa Maka, Makara-sāṅkrantī, and He went to Katwa and took sannyāsa.


   Hare Kṛṣṇa. Gaura Hari. Nitāi Gaura. Nitāi Gaura. Nitāi Gaura. What’s the time?


Devotee: _________ [?]


Śrīla Śrīdhara Mahārāja: ________ [?] Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari.

Did you talk with them?


Devotee: Yes.


Śrīla Śrīdhara Mahārāja: They’re advanced. Many questions he has given - answered by them.


Devotee: Mahārāja. I’ve one question. He took sannyāsa from Keśava Bhāratī, is it because there were no advanced Vaiṣṇavas at that time?


Śrīla Śrīdhara Mahārāja: No, not that. ________ [?] His sannyāsī veśa. At that time the Śaṅkara School was holding respectable position of the people. So He took sannyāsa. And also He gave mantram to Keśava Bhāratī. “That this mantram I have got in My dream. So see what this will do.”

   Keśava Bhāratī told, “Yes. This will do.

   So He first gave to Keśava Bhāratī and Keśava Bhāratī repeated that to Him. And in the form, not so much importance He attached as form of sannyāsa. The role of a preacher, not in mantra especially. Just as Kṛṣṇa accepted Sandīpanī as a Guru. For Him it’s a fashion, a formal thing. Not real help to be got from the Guru. Rather the Guru was converted into disciple after this function. Only He wanted to enter the group of the preachers. The Śaṅkara sannyāsīns they felt the prestige of the sannyāsa school enter, and with that advantage He began preach, took sannyāsa.


   When He went to Benares, that was the headquarters of the sannyāsīns of the Śaṅkara School. And when He meet first - the leader of the sannyāsī group, Prakāśānanda, he addressed Him. “You’re sannyāsī of our group, but why don’t you meet us? We’re here. You come and take seat along with us.”

   “No. I’m the lower type of sannyāsī. I have no courage to take My seat along with you. You’re so respectable sannyāsīns.”

   The attack from the negative side. He was invited in some party, and He went and took His in a very lower place, the place where they’re washing their feet. He took His seat nearby and taking the Name, and they’re discussing about Purāṇa, and He’s modestly taking the Name in a place ___________________ [?]

   Then after casting his eye to the appearance of Śrī Caitanyadeva, Prakāśānanda who was boasting so much before, he was captivated. “Oh. Such a figure, beautiful, charming, and no trace of any egoism there. Very, very simple, candid, no ego that He’s come to conquer us, protest, or nothing of the type. So simple that He’s desirable for us, for everyone to acquire such temperament.” So Prakāśānanda was disarmed. “In this figure there cannot be any cheating tendency. It is plain, simple, grand, and divine.” So he himself came, the leader of the Śaṅkara School, from the high position and inquired, “Why do You take Your seat here? You belong to our group, Śaṅkara group, sannyāsī of Keśava Bhāratī, his disciple. You belong to our group.”

   “No. I’m a mean fellow. I can’t venture to take My position as you are so big.”

   “No, no, no. That cannot be, You must come. Then I ask one question to You. Before I heard that the great Paṇḍita Sārvabhauma was converted by You, and You dance and chant and take prasādam of high preparation. This does not behove a sannyāsī to take. So I thought You are a magician. You can capture anybody and everybody like hypnotist. But now, after looking at Your body, I cannot but think that You have no bad motive anywhere to be located in Your figure, or in Your gaze. Plain, simple. Then I ask one question to You. Why don’t You, as a follower of Śaṅkara School, sannyāsī, then why don’t You discuss about the Vedānta?”

   “I’m not of that higher type of scholar. Guru asked Me - ‘You’re not of such scholarship to understand what is the real purport of Vedānta. You go on taking the Name.”

   “All right, You may take the Name, that is not bad, but why do You dance and in a mad way You show so many symptoms, all these things?”

   “I do not do it Myself. It is written in the scripture - when these sort of feelings came in Me I went to My Guru and asked, ‘What is this? While taking the Name of Kṛṣṇa I cannot contain Myself. So many feelings come and make Me dance and cry, and move this way, that way, in a mad way.’ I asked My Gurudeva.”

   He told, ‘You are the most fortunate man in the world. It’s mentioned in the scripture, the real devotion will produce such symptoms in ones mind and body. So You are fortunate, and I also consider myself fortunate that I’ve got the disciplic connection with You.’ He told like this. ‘And go on taking Kṛṣṇa Nāma.’

   “Then, the Vedānta consideration that is not necessary?”

   “No, it’s not necessary. The Name can do anything and everything.”

   In this way the discussion began, and Prakāśānanda could not put his points against His argument. And he was down, anyhow that day’s function finished.


   Another day, Mahāprabhu was engaged in kīrtana in the Bindu-Mādhava temple, and one disciple of Prakāśānanda told, “Oh. Śrī Caitanyadeva is chanting and dancing in the next temple. If you’d like to see let us go there.”

   They all went and saw that wonderful dancing and chanting of Him in trance. They’re all charmed, and from thence they gave up abusing Śrī Caitanyadeva’s extraordinary personality. Only from that connection the leader of the group came to take.

   “Unassuming feature, no assertive nature to be traced there in that simple and noble figure. No crookedness or any trace of any policy. He’s plain and simple. Truth is embodied in Him, found in Him.”

   He was converted.


   Hare Kṛṣṇa. And some say he was converted and took the name of Prabodhānanda and lived in Vṛndāvana. Some are of that opinion. But our line, Guru Mahārāja did not. That Śiśir Ghose, Founder of Amṛta Bazaar Patrikā, he’s of that opinion. But our Guru Mahārāja discarded that. That Prabodhānanda is...


   Prabodhānanda was Tuṅgavidyā incarnation, one of the eight sakhīs of Rādhārāṇī. He cannot be a māyāvādī. Hare Kṛṣṇa. Gaura Hari.



   He was also a scholar, moderate type, and was a pakash [?] smārta, something, atheist type. He was tutor of His early life, Gaṅgā dāsa.


   When after returning from Gayā, Mahāprabhu was interpreting when teaching the grammar, He was giving interpretation of Kṛṣṇa Nāma, Kṛṣṇa _______ [?] all related to Kṛṣṇa, explaining Sanskrit grammar.

   Then the students they thought that, “For which we have come to learn this grammar from Him, it is not going to be satisfied. __________________ [?] coaching we got from Him, Nimāi Paṇḍita, that is never to be had anywhere else. So we can’t abandon Him immediately, can’t leave Him. But how to improve the style of teaching of Him?”

   So they went to see His early teacher, Gaṅgā dāsa Paṇḍita. “Nimāi Paṇḍita, we’re very much pleased by reading under His care. But now, after coming from Gayā, He’s explaining everything in Kṛṣṇa Nāma, and other things. Though that is very valuable, but for which we have come to learn, no effect found in that. So if you please can influence Him.”

   Gaṅgā dāsa told, “Oh. You ask Him to see me.”

   And the students told Nimāi Paṇḍita that, “Gaṅgā dāsa Paṇḍita, Your previous teacher, tutor, he wants to see You.”

   And Nimāi Paṇḍita went to him, paid His respect.

   And Gaṅgā dāsa inquired, “How are You?” All these things. “I’m very happy You went to Gayā, and You’ve offered piṇḍam to Your predecessors, very good.” All these things. “But how don’t You teach Your students in the previous way? They all appreciate Your teaching. But now after coming from Gayā You have taken a novel style of teaching. So don’t do so. I say ‘properly teach them.’ You’ve become a devotee I hear from the people. But whether Your fathers, forefathers, were they not devotees? You have become a devotee of new extra type. So don’t go astray, remain calm, and follow Your predecessors. And teach well the boys, so I may not have to hear in future any complain against You. Your students, they won’t go to any other school. They’re very fond of You. So please teach them well. In this way.”

   Then Mahāprabhu told, “By the dint of your foot dust, who can come to give challenge to Me in the teaching affairs, and all these things? You remain satisfied. I shall teach them well, in this way.”


Devotees: __________________________________________ [?]



Śrīla Śrīdhara Mahārāja: _____________________ [?] Hare Kṛṣṇa.

   Today is the day of advent of Śrī Nṛsiṁhadeva. He’s supposed to be - of course He’s eternally in His Vaikuṇṭha. Only He came down here, this particular day to relieve Prahlāda, devotee, to save from trouble. And hence we all are after Him.


   “If any obstacles or hindrance in the path of devotion, my Lord, You saved Prahlāda. So we also file a petition to You to do away with all the obstacles that may come in our way, when we try with our small capacity to approach towards the Supreme. Naturally there may be many difficulties on the path. And You were gracious enough to remove the great difficulty in the case of Prahlāda Mahārāja. So we also expect hope that You will also remove all the thorns that may be fallen in our path towards the object of our aspiration. Kṛṣṇa. Without grace. In my past history I must have done many things which will come against me. And the illusory energy in general, that also won’t allow me without clearing the debts that I incurred in so many previous lives under her control. So You are the only saviour. If You come to our help then easily all these things may be managed, and we may pass over to our desired end. So be specially gracious on us.”


   So to Nṛsiṁhadeva we pray to do away with the difficulties that may come in the way of our progress. And He generally helps the devotees in that way. So particularly, with this idea, that my little capital, that brings some success by Your Grace. I’m nothing. So many difficulties are sure to come and stand in my way, to check my progress...





Śrīla Śrīdhara Mahārāja: ...this is our goal. With that sort of prayer we’re to pass this day, and observing fasting. And after the advent, in the evening, offering pūjā and bhoga to Him. Then we shall take some anukalpa. That is our arrangement. But though if anybody’s sick, or too old, they may take according to their measure of the occasion, and some sweet liquid, or a little milk to keep up the body. Hare Kṛṣṇa. Otherwise fasting, and after offering pūjā and bhoga raga to Nṛsiṁhadeva, then in the evening we’re to take some anukalpa. And tomorrow we’re to do some festival, small, in His Name.

   Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari.


    Here is Nṛsiṁha Mūrti, Vigraha. In the South, the Nṛsiṁha Temple is found, and more in number. Nṛsiṁha Jiyada near Waltiar [?] Then again Maṅgālagiri, near Bijwada [?] Andhradesh is fond of worshipping Nṛsiṁhadeva. Then another Nṛsiṁhadeva in Ahovala. Now it is a forest. Once we went there, within the forest, near Aranga [?] in Andhradesh. These three temples all within the boundary of Andhra. This Waltiar [?] as well as Bijwada [?] and Ahovalam, not far from Waranga [?], the nearest city, Waranga, Andhra. Three Temples of Nṛsiṁhadeva there.


   Gaura Hari bol. Gaura Hari bol. Mahāprabhu visited them, it is mentioned in Caitanya-caritāmṛtam. Our Guru Mahārāja also visited those places and constructed the Pāda-pīṭha Temple of Mahāprabhu in two places, Maṅgālagiri and Nṛsiṁha-caran. And we were the pioneer party, Bon Mahārāja, myself, Mādhava Mahārāja who was then Brahmacārī Hāyagrīva, and two others, we went on establishing and installing Pāda-pīṭha of Mahāprabhu. About twelve-hundred steps in Nṛsiṁha-caran. Six-hundred steps to Maṅgālagiri. And Ahovalam also, within the forest, no rock, but unapproachable. The tigers and other animals are in that forest. Only at daytime one priest comes and offers something to the temple and then flies away. That was the position there we saw. Now we do not know. That was in the 1933-34, like this.

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


ito nṛsiṁaḥ parato nṛsiṁho yato yato yāmi tato nṛsiṁaḥ

bahir nṛsiṁho hṛdaye nṛsiṁho nṛsiṁam ādiṁ śaraṇaṁ prapadye


   [“Nṛsiṁha is here, Nṛsiṁha is there - Nṛsiṁha is wherever I go. Nṛsiṁha is outside, Nṛsiṁha is within my heart. I am surrendered unto that primeval Lord Nṛsiṁha.”]


   With this śloka Mahāprabhu climbed up the hill. When we find it is necessary to secure the help of Nṛsiṁhadeva for my benefit, then we’re to absorb wholesale in Him to remove the difficulty. Here is Nṛsiṁha, there is Nṛsiṁha, within Nṛsiṁha, outside Nṛsiṁha. Nṛsiṁha is all in all. With this spirit we’re to approach.


    śrī nṛsiṁha jai nṛsiṁha jai jai nṛsiṁha prahlāda eśa jaya pādma upa pādma vrnda [?]


   You are full of all resources. Let victory be with You. Then everything will be peaceful. Jai jai nṛsiṁha. Let victory after victory may come to Your will spontaneous, and that will be beneficial for us fallen souls. Prahlāda eśa, You are exclusively sought by Prahlāda Mahārāja. His connection we can’t sever from You. Jaya pādma upa pādma. At the same time we must not forget that You are the object of divine service of Śrī Lakṣmī Devī herself. And You have come to take such a half-jungle figure to save Your devotees. But really You are in such a position that Lakṣmī Devī always serves You with whole heart. Your position is such. But to save Your devotee You have come in the figure of a half-jungle, half-human figure, You have come. But we won’t forget that Your position is such.


   Gaura Hari. Nitāi. Nitāi. Nitāi.


   bardhi sa yasya badaney laksmi yasya baksati yasyasti rdhaya samvitan nrsimha mahaproha [?]


   Bardhi saran saraswati. The goddess of learning, she’s residing in Your face. Laksmi yasya baksati. And Lakṣmī Devī, the goddess of resources, she’s always at Your heart. Yasyasti rdhaya samvit. And within Your heart the seats of real knowledge, real consciousness, the consciousness of the Absolute is there. Samvit means knowledge, consciousness. Consciousness, higher consciousness of Your heart, that is consciousness of the Absolute, even Kṛṣṇa consciousness also there. I bow down to You repeatedly.


   In this way, so many hymns in praise of Nṛsiṁhadeva we find.


   ugra panugra evayam savatra nayam kesari kesari basa kutanam pandisam upa vikrama [?]


   Ugra panugra evayam. Apparently Your figure seems to be fearful, dreadful, but really You are very affectionate to the devotees. Savatra nayam, anugra. Kesari basa kutanam. Just as the lions, they’re fearful to others, but to their own cubs, own children, very affectionate. That is Your position.


namas te narasiṁhāya prahlādāhlāda-dāyine, hiraṇyakaśipor vakṣaḥ-śilā-ṭaṅka-nakhālaye


   [I offer my obeisances to Lord Narasiṁha, who gives joy to Prahlāda Mahārāja and whose nails are like chisels on the stone-like chest of the demon Hiraṇyakaśipu.]


   I show my obeisances to the Lord, half-human, half-lion. And whose very appearance and necessity to please the devotee like Prahlāda. And for that purpose to save the devotee He does not hesitate if necessary to tear off the body of the enemies of the devotee. Hiraṇyakaśipor vakṣaḥ-śilā-ṭaṅka-nakhālaye. The enemy of devotion was Hiraṇyakaśipu and his chest was just like a stone, stony-chested man. But You tore it to pieces. Śilā-ṭaṅka-nakhālaye.


   In this way so many hymns, songs, in praise of His Grace, we find.

   Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Gaura Haribol. Nitāi Gaura Haribol.


   We are devotees, we, or rather, we want to be devotees, so our great need for the grace of Nṛsiṁhadeva, that the obstacles may be removed and we can go on smoothly in our way towards the desired Kṛṣṇa consciousness. Gaura Haribol. Gaura Haribol. Gaura Haribol. Nitāi Gaura Haribol. So I beg your leave.




VidagdhaMādhava: Is there any significance that Mahāprabhu visited many places in South of India but He did not tour the holy places extensively in North India?


Śrīla Śrīdhara Mahārāja: One of the reasons may be that South India was free from the Mohammedan attack. And they mostly, the scholars of different schools have their origin in that place. The Rāmānuja, the Madhvācārya, Viṣṇuswāmī, all these three, this culture is very big scholars of Vaiṣṇavas. The scholars, the followers also come from that part, Rūpa, Sanātana, Jīva, from Kanada, and Gopāl Bhaṭṭa, then Prabodhānanda Saraswatī they came from Tamil Nad, Śrī Raṅgam.


Devotee: Guru Mahārāja. Did Lord Nṛsiṁhadeva have some connection here in Navadwīpa, at Nṛsiṁha Poli?


Śrīla Śrīdhara Mahārāja: Yes. Because in Navadwīpa, different representations of theism they’re absorbed in Navadwīpa Dhāma. Just as in a capital, so many, in Delhi, Bengal, Madras, Bihar, all have their representations there in the capital. Provincial authority must have some representation in the central. So Navadwīpa is the highest conception of theism, so here, naturally, the representation of all other theistic conceptions should be represented in some form or other. Devī Simantini [?] is there, Jaganātha is there, Nṛsiṁhadeva is there, so many, in this way, the Śiva is there, Devī, so many persons. They should represent themselves to pay honour to the highest conception of theism. They think it necessary They must have some representation. It shows how it is adjusted in the full-fledged theism, different conceptions of theism. They are posted in some parts with the full, viśiṣṭādvaita, not exclusive all but including, all inclusive. And they’re also of eternal type, but only the difference in degree of intensity of theism.


   Bhaktivinoda Ṭhākura could conceive when he was putting up in Godruma, he marked that every day early in the morning one flow of wind goes through his front towards Yoga-Pītha, birthplace of Mahāprabhu, early every morning. What’s the matter? Then he began to search most earnestly and to detect in a prayerful motive, mood, he wanted to survey what’s the matter. Then one day he found that in the birthplace of Mahāprabhu, when the ārātrika in the morning, maṅgala-ārati, Nṛsiṁhadeva goes there every day to attend from that Nṛsiṁha Poli. Nṛsiṁhadeva Himself He every day attends that maṅgala-ārati of Mahāprabhu.


   All personal representation, all conscious personal, personality, the degree, the degree, the intensity in the degree of conscious personality, more attraction. Hare Kṛṣṇa. Hare Kṛṣṇa.


Devotee: Guru Mahārāja. Is there some story that Prahlāda Mahārāja in his former life cleansed the Temple of Nṛsiṁhadeva?


Śrīla Śrīdhara Mahārāja: Yes. It is mentioned from Purāṇa, there it is shown. Jīva Goswāmī he found out that. Api cet sudurācāro, bhajate mām ananya-bhāk, [Bhagavad-gītā, 9.30]

Kiṁ punar brāhmaṇāḥ puṇyā, [Bhagavad-gītā, 9.33]


[api cet sudurācāro, bhajate mām ananya-bhāk

sādhur eva sa mantavyaḥ, samyag vyavasito hi saḥ]


   [“If even a person of extremely abominable practices, abandoning all non devotional pursuits of exploitation and renunciation engages in My exclusive and uninterrupted devotional service, he is venerable as a true saint because he has embraced the revolutionary plane of life.”] [Bhagavad-gītā, 9.30]


[kiṁ punar brāhmaṇāḥ puṇyā, bhaktā rājarṣayas tathā

anityam asukhaṁ lokam, imaṁ prāpya bhajasva mām]


   [“So who can doubt that the pure devotee brāhmaṇas and kṣatriyas will achieve that supreme goal? Therefore, surely engage in My devotional service, since you have attained this temporary and miserable human body after wandering throughout many births.”] [Bhagavad-gītā, 9.33]


māṁ hi pārtha vyapāśritya, ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās, te 'pi yānti parāṁ gatim


   [“O son of Pṛthā, low-born persons of degraded lineage, women, merchants, or labourers - they also attain the supreme destination by taking full refuge in Me.”] [Bhagavad-gītā, 9.32]


   Kṛṣṇa says. Māṁ hi pārtha vyapāśritya. “I’m such that if anyone comes in My connection with some evil motive, then also he may catch the connection and come up. Māṁ hi pārtha vyapāśritya, apāśritya, to come in connection in a mean way, vyapāśritya, particularly mean, very nasty way. If in a very nasty way also, anyone comes to My connection he gets the chance to go higher and higher.”


   And an instance has been given from Prahlāda-cariter by Jīva Goswāmī. It is found in some Purāṇa, that when, before his birth, Prahlāda, how he came to this side. He was a man supposed in the South, of mean nature. And he made arrangement with a lady for union in some dilapidated temple of Nṛsiṁha. And for that purpose he brushed some, cleansed some portion in the compound. And that day was the day of advent of Nṛsiṁhadeva. Any good day and Prahlāda cleansed a portion of the part which was very dirty, and perhaps there he was united with the woman or so. But because he cleansed that place in a particular day that was recorded. And through that he got connection with Nṛsiṁhadeva’s service. He took that and gradually improved and came to reach that stage. Līlā in this way.


Devotee: Guru Mahārāja. There’s one temple in South India that’s called Mantralay [?] It’s the samādhi of one saint called Ragavendra Swāmī. They say in their books that Ragavendra Swāmī is an incarnation of Prahlāda Mahārāja. And for eight hundred years he’ll be giving dārśana to people.


Śrīla Śrīdhara Mahārāja: Who? Ragavendra Swāmī?


Devotee: Yes. He was, in his live body he was entombed in the cellar of that temple, in the basement of this temple, about four hundred years back.


Śrīla Śrīdhara Mahārāja: Living?


Devotee: Living. And he says for eight hundred years he will be giving dārśana and helping people who come to that temple.


Śrīla Śrīdhara Mahārāja: What is the temple? What is the Deity there?


Devotee: Mantralay. I don’t think there’s any Deity.


Śrīla Śrīdhara Mahārāja: Only the tomb?


Devotee: Yes.


Śrīla Śrīdhara Mahārāja: Where it is?


Devotee: It’s about a hundred and fifty miles from Hyderabad.


Śrīla Śrīdhara Mahārāja: Towards Mangalas?


Devotee: From Hyderabad.


Śrīla Śrīdhara Mahārāja: Hyderabad, which side?


Devotee: It’s midway between Bombay and Madras.


Śrīla Śrīdhara Mahārāja: And the line?


Devotee: I think it’s Rāmānuja line.


Śrīla Śrīdhara Mahārāja: Ragavendra?


Devotee: Yes. Actually, this temple became very famous about a hundred and fifty years back when one Englishman who I think was a collector of the area. He came to demolish this temple because he wanted to use it for some other purpose. And when he came there some man named Thompson, then Ragavendra Swāmī gave him dārśana and immediately he fell flat before Ragavendra Swāmī and he instead of, he donated many acres of land to this temple. And it was recorded in the British Gazette.


Śrīla Śrīdhara Mahārāja: That may be, not impossible, that he was a yogī, and the last line of Prahlāda.


Devotee: But there’s one thing which doesn’t seem right in what they say. They say that Ragavendra Swāmī had got so much pious activity that it prevented him from going back to Vaikuṇṭha. So he’s distributing his pious activity to all the people for eight hundred years so that he can go back to Godhead.


Śrīla Śrīdhara Mahārāja: The Vaikuṇṭha means Godhead, to go to Godhead is to go to Vaikuṇṭha. But anyhow he chose to stay here for eight hundred years. It is not impossible with a yogī. If he likes he can live. But why he lived in that fashion? Ordinarily on the surface he could live so many years and help the people. But this is also a particular desire by which he wanted him to be led. It’s not impossible, maybe.

   But that is not our concern. Our concern is ‘what for?’ The quality of the things he adopted. There are many other yogīs also, they may live a long, long time, but that is not the necessity for us. The quality in the conception of the theism. Even Lakṣmī Devī, she can’t have the mādhurya-rasa service which is available in Vṛndāvana. That sort of thing we want to be connected with.

   The Rāmānuja section, they’re more concerned with Lakṣmī-Nārāyaṇa, two and a half rasa, not confidential service available in Vaikuṇṭha. Confidential service is only available when we get Kṛṣṇa conception of Godhead. And that stage of theism is known as Goloka, or Vṛndāvana. Solid circle - full fledged. Goloka means solid circle, like a ball, full fledged. Akhila-rasāmṛta. The centre is connected with all classes of rasa of different type. And the very nearer approach through love, confidence. So that in sākhya rasa the friend can climb up His shoulder. He also can play like that. So nearness, or closeness, is possible only in anurāga, love, to acquire, to come in the area of love. Not reverential service which is found in Vaikuṇṭha in connection with Nārāyaṇa, the reverential, awe inspiring, the grandeur. By this we cannot approach the nearest position of service which is possible only through love divine, very closest connection, of equal position.


   So much so, when Jayadeva was writing his famous book, Gītā-Govinda, in Rādhā-Govinda līlā, he came in such stage of mind. Rādhārāṇī, She’s, abhimāna, that She had some reaction in Her sentiment against Kṛṣṇa. That Kṛṣṇa is not giving His due, lovingness, or something, to Her, honour for Her love. She had some reaction, reactionary mood. And Kṛṣṇa trying His best to satisfy Her, so much so, that Kṛṣṇa wants to touch the feet of Rādhārāṇī. But Jayadeva, he can’t allow himself to write that.

   “What is this? These thoughts coming to me, this seems to be too much. How I can, the Supreme God, how I can write that He has come to hold, to touch the feet of Rādhārāṇī?”

   Dehi pada-pallavam udāram [Gītā-Govinda, 10.7] This flow is coming to him, this level, but he can’t write it down in black and white.

   “How I can? The Supreme Personality He will be in such a lower level that He will beg, by touching the feet You be propitiated with Me, My beloved?” He can’t, so he stopped there, went to take his bath, leaving there the writing.

   In the meantime, Kṛṣṇa came in the figure of Jayadeva, and Jayadeva’s wife Padma, she was there, she was also a very perfect type of devotee. Padma saw a little earlier perhaps her husband has come. Then he took prasādam, also Padma ate early. Then also he went to the room and he took that book, that paper he was writing, and Padma saw something he did there, and then disappeared. After here and there Padma could not detect, she thought that he is here.

   But real Jayadeva came at the time. At that time Padma she’s taking the remains, after that Jayadeva Kṛṣṇa has taken away, then real Jayadeva came and found that Padma was taking prasāda. “What is this Padma? You’re taking prasādam?”

   Padma also saw Jayadeva and was astonished. “What is this my lord? You are coming far away now?”

   “You are taking prasādam, I have not taken yet.”

   “No, no. You came and took prasādam, and then I’m taking the remains. Not only that you also wrote something in the book.”

   “What I have written? Let me see.” He went and inquired that what he faltered to write, could not write. “How can I say that the highest conception of God, ‘I want Your holy feet to My head?’” He saw it’s written there.


dehi pada-pallavam udāram, mama sirasi mandana, dehi pada-pallavam udāram


“Please give Your, which is ornamental to My head, give that holy feet to Me.”


   It is written there. “Padma, you are fortunate, you have seen. Kṛṣṇa Himself came in my imitation or something. I’m coming now and who came and who took prasādam from you, your hand, He Himself has taken. So you’re fortunate.” Jayadeva also began to take.

   “What do you do? I have taken.”

   “No, no. This has been taken by Himself. And you are fortunate. Let me also have the share.”


   So, such closer relationship, closest relationship is possible to get by the way of love. Possible has been shown, but we don’t think that we will be in any day we shall have progress to that that audacity may not come to touch our mind, then it will be a great offence. But the Lord to His beloved devotee shows such humiliation, it is recorded. It is possible, such anurāga, the love divine is such a powerful thing. Śrī-kṛṣṇākarṣiṇī ca sā.


[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-sindhu, Pūrvva, 1.17]


   So many effects we can get through devotion. And the highest is that we can draw, we can catch Kṛṣṇa, attract Him to be submissive to the devotees in any way and every way. This is the force of this anurāga bhajan. The way to approach to the Lord through the affection, through love divine. Love means sacrifice for Him. Everything for Himself. Through the science we’re to understand that, and the degree of sacrifice will be infinitely higher, and the response also will come from that direction like that.





Śrīla Śrīdhara Mahārāja: ...and He’ll have to show Him everywhere, that cannot be. Because He does not show Himself to me, so I shall say that He’s not, He does not exist, that is suicidal. I cannot see many things. I cannot hear many types of sounds. Our jurisdiction of our senses, the jurisdiction of the knowledge of our senses is very, very, limited. Many things are not within our experience, so those things must not be left. God exists eternally everywhere. Still we can’t feel Him.

   Paśya me yogam aiśvaram. Mayā tatam idaṁ sarvaṁ, jagad avyakta-mūrtinā.


[mayā tatam idaṁ sarvaṁ, jagad avyakta-mūrtinā

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

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

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


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


   “Inexplicable way My existence.”


Devotee: _______________________________________ [?]


Śrīla Śrīdhara Mahārāja: So what about Aravinda Locan?


Badrinārāyaṇa: He’s here Mahārāja. He’ll wait for a few days.


Śrīla Śrīdhara Mahārāja: Is he going to Vṛndāvana?


Badrinārāyaṇa: No, he’ll wait for a few days.


Aravinda Locan: I’m thinking it’s better to wait, Guru Mahārāja.


Badrinārāyaṇa: For a few days.


Śrīla Śrīdhara Mahārāja: He’s uncertain _____________ [?]


   “And I shall go to Yaśodāmāyi and complain against You, and You must remember Her whip.”

   Hare Kṛṣṇa. Deep vision in the extreme causal stage, surveying the extreme causal stage of every incident. Deeply founded, not surveying the surface, not satisfied with reading the surface, but the depth.

   Like a politician. Politician does not look at the surface, but at the depth. What is the cause of this dissatisfaction, of this movement, must be deeper something.

   So the deepest inspection of the environment should be like that, that everything coming, flowing from Him and He’s friendly. Ha ha. Nothing to complain against the ultimate cause. Then, I’m to adjust for peaceful life. I do not find peace in my life, and the cause is within me, not outside. That is the direction.


   One German scholar told, “The Bhagavad-gītā has hammered here, incessantly Bhagavad-gītā is hammering on this point. Don’t care for the result, consequence. Concentrate wholesale yourself on your duty, how to discharge your duty, your quota. Wholesale concentration there and never on the result, consequence. Never allow yourself to be in relativity with the consequence. The whole attention, cent percent, must be engaged in discharging your duty, your quota. That will be the basis of final, peaceful, adjustment. You’ll be able to find peace everywhere if you adjust yourself in this way.”

   Oil your own machine and don’t go to oil machines that are outside. Oil your own machine. Leave the rest to the all, to the whole, represented by the whole, who represents the whole.


karmaṇy evādhikāras te, mā phaleṣu kadācana

mā karma-phala-hetur bhūr, [mā te saṅgo 'stv akarmaṇi]


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

   [Bhagavad-gītā, 2.47]


   At the same time don’t leave your duty. What you feel to be your duty, you must do that, otherwise you’ll be paralysed like the Śaṅkarites or Buddhists. Your dynamic characteristic must be maintained at any cost. You’re infinitesimal small part, and you do your same small duty. Concentrate wholesale there. Don’t allow yourself to be paralysed. Do your duty.

   ‘When I’ve got no right in the fruit, in the result, consequence, then why shall I do?’

   Don’t be misguided by this insane tendency. Be active, fully, but whole energy must be in your duty there, fully awake to your duty. Don’t allow yourself to go to sleep, dullness, apathy. There you’ll find the relativity of the perfect world standing firmly in your centre.


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]


   This is the advice of Bhāgavatam and Gītā.Gītā the basis, and Bhāgavatam the result. The positive side, it is goodness, around, only you are self-deceiver, you are deceiver of yourself. The wrong is in your vision. The environment is all right. You are the culprit yourself. And the whole endeavour they should be engaged to perfect your own self, to heal your own self, to cure yourself. That is what is necessary. Sitting at home you will find everything has come to you, sitting at home? Rather you will - back to God, back to home. To go from present ego, we say that conception means to go to God’s land, where everything is good. It is all for the best, that maxim, it is all for the best.


   In Coleridge we read, “Best, beloved best. He prayeth best who loveth best.” In Coleridge’s Ancient Mariner, it is in Ancient Mariner, this topic, one of three, “By thy graveyard and with glittering eye,” in this way begins, Coleridge, Ancient Mariner, the moral in the last. “He playeth best who loveth best, because the dear God who creates all, is beloved to all.” Or something like that.


Devotee: “He playeth best who loveth best, all creatures great and small.”


Śrīla Śrīdhara Mahārāja: Both great and small. “For the dear God who creates all, He hears and loveth all.” Something like that. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Gaura Hari.


[Farewell, farewell, but this I tell

To thee, thou wedding guest!

He prayeth well, who loveth well

Both man and bird and beast.


He prayeth best, who loveth best

All things both great and small;

For the dear God who loveth us,

He made and loveth all.]


[Samuel Taylor Coleridge - 1772-1834]


   Ha ha ha. So you’re reminded that is your reward. You’re reminded about Gaura Kiśora Dāsa Bābājī Mahārāja.

   “Well Kṛṣṇa I shall lodge a complaint to Yaśodāmayī against You. You are at the back of all this mischief. What wrong I have done? You are setting all these towards me, why? I shall have also my weapon. I shall intimate to Yaśodāmayī. Then You will have to feel the consequence of Your act.” How it is harmonised, everything as this, only Yaśodāmayī has been taken in, and everything harmonised. “You are naughty,