His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja


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Dayādhara Gaurāṅga: ...people who live around the temple they think it’s a very good bargain. They like Mahānanda Prabhu’s prasādam.


Śrīla Śrīdhara Mahārāja: But if it’s meant that these rich dishes can be distributed to the people, and it will be easy to have intimacy with them, and we shall get them for the service of the Lord, then that will fetch another meaning. Not for himself, but to entrap the persons by good dishes and to try to engage them for higher service. Then it has got its justification in another way.


Dayādhara Gaurāṅga: That may be his...


Śrīla Śrīdhara Mahārāja: Or if for only his tongue, of course it is not good.


Dayādhara Gaurāṅga: No, not at all.


Śrīla Śrīdhara Mahārāja: But if it is unavoidable it is better to offer and then to take. The relation is there.


Dayādhara Gaurāṅga: Yes, yes, yes. He’s doing for the preaching, but he’s not averse to relishing it himself.


Śrīla Śrīdhara Mahārāja: Ha, ha.


Dayādhara Gaurāṅga: Ha, ha, ha. But he does not want to...


Śrīla Śrīdhara Mahārāja: Mahāprabhu’s general direction to Raghunātha dāsa. Mahāprabhu gave him instruction that, “I appoint Svarūpa Dāmodara for your spiritual education.”

   Then still [Raghunātha] Dāsa Goswāmī he was roaming about.

   “What do you want?”

   “I want some direct advice from You how I shall go, how I’m to go on.”

   Then Mahāprabhu, “I’ve already given you in the custody of Svarūpa Dāmodara. He knows much, even more than Myself. Still if you’ve got special regard for My advice I generally give this advice to you.”


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 allow yourself to mix with these mundane topics, neither listen nor participate. Nā śunibe, grāmya-vārtā nā kahibe. Bhāla nā khāibe āra bhāla. Don’t eat anything tasteful. And don’t use any gorgeous dress, rich dress. Amānī mānada hañā kṛṣṇa-nāma sadā la'be. And you try to take the Name of Kṛṣṇa constantly with the attitude of such humility that don’t disturb anybody, and don’t allow you to be disturbed by the behaviour of others. Amānī mānada. Don’t hanker for any respect outside, and neither you lack giving respect to others. Always give respect to others, and don’t hanker respect from anyone. Amānī mānada. In this attitude you go on taking the Name of Kṛṣṇa incessantly. And vraje rādhā-kṛṣṇa-sevā mānase. And in the middle, within your heart, try to understand what is Rādhā-Kṛṣṇa sevā. Rādhā-Govinda sevā, that is not to give vent to others, to advertise. Keep it within the core of your heart. And there you try serve Rādhā-Kṛṣṇa.”


   And that was the concise advice to Dāsa Goswāmī by Mahāprabhu. So bhāla khāra bhāla para, good dress and good eating, it is not good generally. At the same time Mahāprabhu says somewhere,

Akonta bhuliya khara prasādam seva utka kori nama sankirtan [?] “Fill your belly as much as you can, up to throat. And also, don’t be miser to use your energy fullest, and cry aloud ‘Kṛṣṇa, Kṛṣṇa, ___________ [?]’ To use your energy to the fullest degree, and take from the store of Kṛṣṇa as much as you can, take it. Utilise energy for the service of Kṛṣṇa in any stage of life. And don’t be self centred, be God centred.”

   Elephant and ant. Elephant eats much but gives her service also. And ant cannot eat much but may bite a devotee. So less eating is not very important thing. Nor in the store of Kṛṣṇa no want of things, supply. So whatever suits you take that sort of energy and use it to the fullest extent for the service of Kṛṣṇa in any duty. But generally from your particular case you are tempted by the taste, and this,


atyāhāraḥ prayāsaś ca, [prajalpo niyamāgrahaḥ

jana-saṅgaś ca laulyaṁ ca, ṣaḍbhir bhaktir vinaśyati]


   [“One’s devotional service is spoiled when he becomes too entangled in the following six activities: (1) atyāhāra - eating more than necessary or collecting more funds than required; (2) prayāsa - over-endeavouring for mundane things that are very difficult to obtain; (3) prajalpa - talking unnecessarily about mundane subject matters; (4) niyamāgraha - practising the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scripture and working independently or whimsically; (5) jana-saṅga - associating with worldly-minded persons who are not interested in Kṛṣṇa consciousness; and (6) laulyaṁ - being greedy for mundane achievements.”] [Śrī Upadeśāmṛta, 2]


   Three vega, udara-upastha, jihvā vega. Tongue wants to eat sweet things, tasteful things. And belly also wants to get more, to fill up, this is udara vega. Jihvā, udara, and they produce some bad effect in the union of men and women, upastha vega, they generally produce.


[vāco vegaṁ manasaḥ krodha-vegaṁ, jihvā-vegam udaroprastha-vegam

etān vegān yo viṣaheta dhīraḥ, sarvām apīmāṁ pṛthivīṁ sa śiṣyāt]


   [“A sober person who can control the urge to speak, the mind’s demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.”]

   [Śrī Upadeśāmṛta, 1]


   So by controlling the food we can also - it may be help to control the other senses also. So generally we shall not eat much. But if independent of other misuse we can utilise the full food energy for the service of the Lord no objection. The very spirit of the thing should be taken, and not only form. The amount of service, the quality service.

   In our Maṭha, those that did brain work they were given some milk. And those ordinary physical, they may eat this curry and this dāl, sufficient for them. But those that will have to do this writing and this reading, all these things, some milk food is necessary for their brain. In this way, this is yukta-vairāgya, according to necessity. Anyhow the purpose will be the service of Kṛṣṇa and the Vaiṣṇava.


Dayādhara Gaurāṅga: Bhaktivinoda Ṭhākura says, “Vaida bhaktas should guard themselves against offence in serving God and chanting Nāma. Offences arising during service, and offences arising while chanting Nāma, are shown separately.”


Śrīla Śrīdhara Mahārāja: Bhaktivinoda Ṭhākura also has written in Kṛṣṇa-saṁhitā in the end. Bhāvagrāhi, sāragrāhī, two sections. There is a section who bears the burden in the memory so many advices of the scripture, one section, bears the burden in the memory. Another who understand the very gist, the substance of the advice, sāragrāhī. The sāragrāhī section also may be divided into many sections, though even apparently they’re engaged in the physical affairs, but at heart they’re there. It is possible. Doing, even as a king he’s conducting the government administration outwardly, but inwardly he may have his life in Vṛndāvana, even in the secret camp of Rādhārāṇī, Kṛṣṇa, service. It is also possible.


Dayādhara Gaurāṅga: So his understanding is more developed, than the one carrying in the memory.


Śrīla Śrīdhara Mahārāja: Ah. Carrying in the memory, lower. But who has got the very gist, very substance within, they can withdraw from the physical connection and devote most intensely for the service of the Lord. And when they come outside then he’s also conducting administration and so many business also. It is also possible they say. They’re sāragrāhī. Double phase of life is also possible. Though they’re seen in the public works and affairs, or in his family affairs, so much engaged, but it’s possible that when they have finally got that pure conclusion, this is all mortal and that is real. And when they attain that real they can do it fully, and their existence in the outside is formal one. It is also possible.

   So in different type of cases, but real thing is that the degree of purity in the surrender and service, whatever be the outward adjustment. The internal adjustment is independent of outward expression. It is possible, but not always. Specially in the lower case, physical adjustment helps the inner. We shall try to convert our valuation of the physical things to help us to reach the internal valuation of everything.


Dayādhara Gaurāṅga: He says, Bhaktivinoda Ṭhākura says, “According to Varāha-Purāṇa and Padma- Purāṇa, offence of service is five-fold.” And then the first one he says, “Want of taking care according to ones mite.” He’s talking about Deity service, or he’s talking about vaida bhakta, more generally. He says, “Want of taking care according to ones mite.” And then he explains. “There is wealth but no timely festival is performed about the Deity. In spite of ability service is made by inferior kinds of materials.”


Śrīla Śrīdhara Mahārāja: Vittha śāthya, to deal miserly.


Dayādhara Gaurāṅga: Yes. So he’s saying, “You have ability to serve Deity nicer...


Śrīla Śrīdhara Mahārāja: “But you do not care.” That is you are not using yourself fully, not dedicating fully according to your capacity. That is miserly dealing about that. Of course that is bad.


Dayādhara Gaurāṅga: But then on the next page he says, “During service you should consider yourself as the most humble servant of God. Without doing this, if you praise yourself or consider yourself as superior worshipper, there will be pride at the time of service. If you worship with many materials with pomp and show, thereby thinking yourself great, then it is also a pride in service.”


Śrīla Śrīdhara Mahārāja: Yes, of course. The common thing that is according to your surrender everything will be useful. Your understanding, your realisation about truth, the real realisation, it will depend on that, the common thing. So many stages it may take.


Dayādhara Gaurāṅga: These items that I wanted use in Deity service, they were items I had bought in order to sell to make money. But I was unable to sell and make a profit, so...


Śrīla Śrīdhara Mahārāja: Not only money making business, it should not be thought so low, it has got its benefit, but still it is meant for the lower section of devotee.


Dayādhara Gaurāṅga: Yes, yes, yes, yes. But I had done this.


Śrīla Śrīdhara Mahārāja:


arcayam eva haraye, pūjām yaḥ śraddhāyehate

na tad-bhakteṣu cānyeṣu, sa bhaktaḥ prākṛtaḥ smṛtaḥ


   [“A devotee who faithfully worships the Deity, but does not properly respect the Vaiṣṇavas or the people in general is called a materialistic devotee, and is considered to be in the lowest position of devotional service.”] [Śrīmad-Bhāgavatam, 11.2.47]


   Who are making much of the idol worship, and disregard the devotees, they’re of lower type. But the higher type they’ll regard more the devotee than the Arcā. Because in the devotee also there is also expression of the Deity in more original form. In the heart of the devotee there is the Deity Who is guiding him always. And that is higher expression of the Deity than in the physical plane. So the middle class of devotee he will have greater appreciation for the devotee than the Śrī Mūrti. Ignoring devotee, if he goes to worship the Deity that commits offence.


   When I first came to the Gauḍīya Maṭha there in Calcutta in a hired house, Mahāprabhu’s Mūrti was in an out room. And our Guru Mahārāja used to live on the first floor, only one room there on the roof, and he used to stay there.

   I asked one day one gentleman, I’m coming and going, “This Mūrti of Mahāprabhu it is made of the wood, or earth, or minerals, what is it?”

   He was enraged with me. “What do you say? Sākṣād Mahāprabhu, He’s Mahāprabhu Himself. Don’t think of wood and this or that.”

   “Is it?”

   “Yes. Mahāprabhu Himself is there. Don’t think otherwise.”

   “And if Mahāprabhu Himself is here, then who is the best devotee amongst you, your Gurudeva, he must remain with Mahāprabhu. Can we not expect like that? Mahāprabhu Himself is there, and best devotee amongst you he must be with Mahāprabhu. But he has engaged one of his junior devotees to take care of Mahāprabhu, and he’s above. What is the reason?”

   Then he told me. I could catch somewhat. “That he’s also near Mahāprabhu always in his heart. And that is the higher expression of Mahāprabhu, than this.” I could follow somewhat.


   So in the heart of the devotee there is also Mahāprabhu. And that is more living Mahāprabhu than in this Deity. So Mahāprabhu, Kṛṣṇa, all, it is going to the natural conception of sat, cit, ānanda, cetan, spiritual. And He has come down for the lowest section in this form to take physical service from us. He has come down to attract the lowest type of devotees He has come down. But higher form of devotee, without the Śrī Mūrti, they can go on with their services. And the highest class, everywhere they cannot see anything which is not connected with God. Everything connected with God. The highest class all connected with God. In this way. Hare Kṛṣṇa.


   Whenever any forest He sees, “O, Vṛndāvana.” Any hillock, “O, Govardhana.” Gives that sort of impression in Him, and He enjoys that līlā, everything.


   A naughty boy is moving here and there against the memory of Kṛṣṇa. Kṛṣṇa was such, ha, ha. Very over energetic, and doing this and that, and destroying, breaking so many utensils. And so many things wasting. And disturbing mother. A little boy Kṛṣṇa. These things will come. Gaura Hari bol. So I close here.




Dayādhara Gaurāṅga: The devotee is always going to worship, do bhajan in the evening. But if he chances on Hari kathā then he does not care for the bhajan, the pūjā, the arcana, like this, if he happens on Hari kathā. Because all of these things are - the goal is Hari kathā.


Śrīla Śrīdhara Mahārāja: Kīrtana is better than arcana. He’s engaged in Hari kathā with a devotee, and the time of āratīk or sandhyā that is crossed.

   That He won’t mind it, the Lord won’t mind it. “You’re engaged in another form of worship. He was talking, he was also making a pūjā of Mine in another form.” He’ll take like that.


   That sincerity of the heart, that is all. Ha, ha. You see, once Kṛṣṇa was guest at Vidura’s house, Vidura was out for begging, and Vidura’s wife was there. Kṛṣṇa suddenly came. And Vidura’s wife perhaps was in the bathroom, she was forgetful of the... Kṛṣṇa has come, His voice perhaps she could catch, and she... they were very poor, their style of life was very, very poor, no cloth. But she’s forgetful of her own position she’s coming out. Kṛṣṇa has to throw His over cloth to her body, and then was wrapping her body with that cloth. She came to Kṛṣṇa and after making Kṛṣṇa to sit somewhere, then how to serve Him? Apparently nothing they had in the room, only some plantain fruit. Then she took that plantain and she’s uncovering the plantain and instead of giving the fruit to His hand she’s giving the cover to His hand. And Kṛṣṇa is eating that cover of that plantain.

   Just at that time Vidura and Nārada, both of them reached there and they found this scenery.

   Then Vidura cried aloud, “What are you doing? Leaving the fruit you are giving the cover to Kṛṣṇa and He’s eating.”

   But He’s unconscious about that. “Yes, am I doing like that?”

   Then Nārada remarked, “Here she’s forgetful of her own self with the joy suddenly finding Kṛṣṇa in her house, overjoyed, lost all her senses. I don’t blame her. But our Lord, what He’s doing? How He’s eating the cover? Why He cannot suggest that, “O, give the fruit not the cover.” I blame not the devotee but the Lord.”

   Then Kṛṣṇa remarked, “Nārada, I’m neither eating the fruit nor the cover. I’m eating her devotional sentiment.”


   Then how to assert things, what is what?


patraṁ puṣpaṁ phalaṁ toyaṁ, yo me bhaktyā prayacchati

tad ahaṁ bhakty-upahṛtam, aśnāmi prayatātmanaḥ


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


   “Whether it is a leaf, or it is a flower, or it is fruit, or it is water, it does not matter. But what is given, offered to Me with devotion, with dedication, I accept that. Bhāva-grāhī-janārdanaḥ. Only I take that mental emotion, that regard towards Me. I eat that, and not the outer representation.”


   Something like that. Gaura Hari bol. So I close here. Eh?


Dayādhara Gaurāṅga: I had one more question.


Śrīla Śrīdhara Mahārāja: Ha, ha, ha, ha. What is that?


Dayādhara Gaurāṅga: I just wondered if you could elaborate. Because the first time I ever hear of this, Bhaktivinoda is telling that there are, he says, “Knowledge by senses is possible to all jīvas having senses. Knowledge of feelings of the external world is carried by senses through the nerves to the brain. These feelings are carried from the external world by the first faculty of mind which is the inner sense. Then, by the second faculty of mind these feelings are kept in memory. By the third faculty they are united and separated.”


Śrīla Śrīdhara Mahārāja: Assimilation.


Dayādhara Gaurāṅga: Ah. “Resulting in imagination and contemplation. The fourth faculty determines the quality of these feelings and minimises their number.” Differentiation I suppose. “And again dividing these feelings increase their number. By the fifth faculty a common meaning is obtained from these assorted feelings. This is called reasoning.”


Śrīla Śrīdhara Mahārāja: Yes. Psychological analysis. That is applied in the experience of this world. Hare Kṛṣṇa.


Dayādhara Gaurāṅga: This is all the subtle body. So, but I never hear this division before, five faculties. But then he goes on to say that, “Man is not satisfied by that.”


Śrīla Śrīdhara Mahārāja: This is inductive process. But deductive process is independent of this. Knowledge coming down from higher to lower. This is the āroha-panthā, the ascending method, from the world of experience it is going for higher utility in the human plane. Not possible in the animals also with such analysis. But the deductive knowledge is something else, deductive, descending from higher to lower, śrauta siddhānta. It captures the centre and then it comes to the senses. From higher to lower. And this can help to certain extent, to help the people of the worldly scholars, these analytical things may be used. They’re collected from outside and through this particular process it comes to some universal position, and reckoned that this is this, this is that, of different kinds. They’re all deeply ascending method collected from outside. But the descending process first captures the centre heart, and then it extends itself to every quarter and corner, to the physical plane, then come to the senses also. And without coming to the level of senses also it can fill up the whole heart and whole mental system.

   Hare Kṛṣṇa. Ke?



Dayādhara Gaurāṅga: ... appears contradictory. It’s confusing to me. He says something about power.

   “In the original decision of tattva, or truth, there is no other independent being than God. He’s all powerful. Out His unthinkable infinite power all jīvas and jagat have sprung up. Power is not different from the powerful. When jīva and jagat are the evolution or pariṇāma of God’s power, then they cannot be separate entities if judged from the angle of root or first cause. But if judged impartially power cannot be said as powerful.”

   One he says, “Power is the same as the powerful.” Then he says...


Śrīla Śrīdhara Mahārāja: That is applicable everywhere. Every stage that is applicable. Taṭa-stha, a relative and absolute consideration. Acintya bhedābheda. So Mahāprabhu in a generalised statement He represented that everywhere there is common and difference. And that is acintya, unthinkable, because that depends on the sweet will of the Lord. Everything is different in some way, and common in some. You can compare anything with everything, something common something different.


Dayādhara Gaurāṅga: Hmm. Depending on angle of vision.


Śrīla Śrīdhara Mahārāja: And depending on the sweet will, so it is acintya, not comprehensible within you in any time.


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]


   “I’m everywhere, I’m nowhere. Everything in Me, nothing in Me. Try to understand My peculiar position, you Arjuna, what am I.”


   This is inconceivable, the relative and absolute principle, it depends on His sweet will. The key in His hand. It’s applicable everywhere, from gross to subtle-most.


Dayādhara Gaurāṅga: So we’re independent, but yet we’re slave.


Śrīla Śrīdhara Mahārāja: Also slave, both existing together, sometimes this side, sometimes that side. Everything is possible.

   Bhaktivinoda Ṭhākura has written in one place that, “Even if He wishes the whole plane of jīva śakti, the jīva potency, may be destroyed.”

   In philosophical jugglery also, “God is free, can He commit suicide?” Ha, ha, ha. The questions were there. “If He’s free then He can commit suicide. And if He committed suicide then He’s no more.” Ha, ha. These are fallacies, disease of the thought. But in other words He commits suicide in Brahmaloka. In Brahmaloka is there, non-differentiated plane, there is suicide, after suicide He’s represented there, as non-differentiated Brahman. And highest assertion in Kṛṣṇa conception.

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

   This is a very peculiar śloka and the basis of all philosophical thought.

   “I’m everywhere, I’m nowhere. Everything in Me, nothing in Me.”

   Contradiction, a pure, straight contradiction, and that is harmonised.


Dayādhara Gaurāṅga: Inconceivable.


Śrīla Śrīdhara Mahārāja: “Try to understand what is My peculiar position, Arjuna. I’m not mad that I’m giving contradictory statements to you. The inner substance try to catch. Everywhere, I’m everything, I’m nothing. Everything in Me, nothing in Me. What is this? Pure contradiction. I’m there.”


   Then what am I? Try to adjust. What can go beyond the jurisdiction of this statement? Nothing.

_____________________________________ [?] So I take leave of you. I shall go to shave.




   ... intact, to purify spiritually, Ganges water. So Vaiṣṇava not baring mentally or physically he should be weighed. But soul’s property is devotion. Vaiṣṇavism is souls function, the quality of the soul, neither the mental system nor the physical system. Physically he may be blind, he may be lame. Mentally also he may be little lower, and little greedy also. But that won’t disturb his Vaiṣṇava characteristic, that is faith, faith in Kṛṣṇa.


dṛṣṭaiḥ svabhāva-janitair [vapuṣaś ca doṣair

na prākṛtatvam iha bhakta-janasya paśyet

gaṅgāmbhasāṁ na khalu budbuda-phena-paṅkair

brahma-dravatvam apagacchati nīra-dharmaiḥ]


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


Svabhāva means that nature. Vapuṣaś ca doṣair. And physical defects, deficiency. Na prākṛtatvam iha bhakta-janasya. We should not go to give our judgement seeing all these things taking into account. ‘Why a Vaiṣṇava should be blind? Why the Vaiṣṇava should be lame, or deaf? Why that Vasudeva Vipra was attacked with leprosy? Why that Sanātana Goswāmī had so many itches oozing so much bad juice from the body? Why that Vaiṣṇava is attacked with fever? Why Mahāprabhu had fever when He was going to Gayā?’ All these things not to be accounted.


   Just as Kṛṣṇa also told, “O, I have got a severe headache.” Kṛṣṇa also told of His headache, also in Vṛndāvana, sometimes told, “The dust of the holy feet of My devotee will cure.”

   And here also Mahāprabhu told, “The foot-wash water of the brāhmaṇas will cure My fever.” When going to Gayā.


   And Vṛndāvana also wants Kṛṣṇa, he fainted. And in another body He came as a physician, and He came to see and He expressed the opinion, “O, a serious disease, and it can only be cured by a medicine, but for that medicine some water is necessary carried from Yamunā by one lady who is chaste beyond any doubt. She should carry by an earthen pot which has so many pores, thousand pores, in an earthen pot. And a chaste lady will carry water from Yamunā in that pot. It is necessary, and I shall give some medicine, then the boy will be cured. Otherwise no further.”

   Then Yaśodā she looked around. She asked Kuṭilā and Jaṭilā, [Rādhārāṇī’s mother-in-law and sister-in-law] they were blaming Rādhārāṇī always for Her character. So Yaśodā she found among the crowd that Kuṭilā and Jaṭilā. With folded palms she prayed to Jaṭilā, she was advanced stage, age.

   “Your character is beyond all suspicion. Please save my Son. Go with this porous pot and carry some water from Yamunā.”

   Then Jaṭilā told, “How is it possible? So many holes, pores, how water can...?”

   Then the physician, Kṛṣṇa, told, “Yes, it will be possible if one is a chaste lady, then she’s be able to do.”

   Then Jaṭilā anyhow entreated by Yaśodā extremely, she tried but no water. She’s taking water but the water going away through the pores, holes. Then impossible, what to do, so many followers also went. Then next Yaśodā appealed to her daughter Kuṭilā.

   She also, “This is absurd, impossible. How can anyone fetch water in a porous pot?” So anyhow by the request of Yaśodā she cannot avoid, so much earnest appeal. She tried, but the same thing. Then no one in the crowd agrees to go to fetch water...





Śrīla Śrīdhara Mahārāja: ...your knowledge will come, will try to do here. It is above. And all sincerity. No pleading of the barristers or advocates about law. Simple, sincere. No diplomacy. Everything is there, but not like this. Diplomacy is also there, but all sweet. Just as the leaf of this neem tree, tamarind little sour, the neem is bitter, but if it is made of sugar, then it is not bitter, it is not sour. Something like that. All possible fashions there but the very material is sugar. The cost is the highest cost; wholesale presentation, then you can get. Not partial value, that I shall purchase that thing partially. Existence, independent existence cannot be maintained. Nor treachery may enter there. Through sincerity, it is sincerity of such a degree that treachery is not possible. Wholesale giving, wholesale surrender. The land of wholesale surrender, and there is play of diplomacy. No separate interest, all show. _________ [?] Difficult. But looking at the other stages of existence we have to be assured of that highest goal. Aprākṛta. Prākṛta vat, the difficulty is there, we have to differ from sahajiyā section. Prākṛtavat, just like mundane, there’s the trouble, the highest transcendental quarter is very similar to this mundane. They’re extremely selfish, that extremity; and extremely God-ward, Godly. That extremity, extremely, there is the similarity. Extremely selfish and extremely Godly. In that extremity, there is some similarity. But just opposite.


[ataeva kāma-preme bahuta antara]

kāma--andhatamaḥ, prema--nirmmala bhāskara


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

   [Caitanya-caritāmṛta, Ādi-līlā, 4.171]


   Farthest distance, but similarity, that extremely in character, extreme character. Enjoyment, exploitation at its highest intensity. And that is also sacrifice for the highest extreme pleasure of Kṛṣṇa. So Mahāprabhu  said,


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


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

   [Caitanya-caritāmṛta, Madhya-līlā, 19.151]


Bhāgyavān, unknown good fortune which is not to be traced now, the seed of good fortune. Guru-kṛṣṇa- prasāde pāya bhakti-latā-bīja.


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


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


upajiyā bāḍe latā 'brahmāṇḍa' bhedi' yāya, 'virajā,' 'brahmaloka,' bhedi' 'para-vyoma' pāya

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


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

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


   To dive deep into reality, I told. Mahāprabhu’s characteristic showed us how one can dive deep. How much diving into the depth is possible, that is shown clearly in the life of Mahāprabhu in His search for Kṛṣṇa. He’s unconsciously jumping in the ocean, thinking Yamunā. The thorny place He’s running through. Sometimes unconsciously hands and feet enter into the body, and falling on the gate of Jagannātha. Sometimes rubbing His face on the walls, can’t find any door. Sometimes crossing over unconsciously with the compound walls and running hither, thither. How much withdrawn consciousness, withdrawn from the world of our reality. Dive deep into where? Kṛṣṇa consciousness, how powerful it is.

   And so sweet consciousness He’s experiencing there, when He comes out to this worldly consciousness by the attraction of the Kṛṣṇa Nāma uttered by Svarūpa Dāmodara and higher grade of their personality.

   “Oh, this noise! How sweet experience, inconceivable, I was feeling, and where have you taken here? And you were creating some noise in My ears, disturbance.”

   Diving deep into Kṛṣṇa consciousness to what degree, what intensity? It is possible.

   We go to have a darśana of Jagannātha. Mahāprabhu when came to have darśana of Jagannātha first, from few, one or two miles began to run by the attraction. Entered surprisingly in the temple, and went to embrace the body but fell, fainted. He was not a fool. Even in the external sense, the brightest scholar of the ordinary historian, wrote it. Born of a brāhmaṇa family at Navadwīpa and was the brightest scholar of the day. And His jñāna-śūnya-bhakti, that jñāna, that scholarship, where? Running to embrace the Deity and fainted. How deep, what sort of depth is there? Dive deep into reality, to have the experience of the holy pastimes of the Lord. Hare Kṛṣṇa. Hare Kṛṣṇa. And He says,


na prema-gandho 'sti [darāpi me harau, krandāmi saubhāgya-bharaṁ prakāśitum

vaṁśī-vilāsy-ānana-lokanaṁ vinā, vibharmmi yat prāṇa-pataṅgakān vṛthā]


   [Śrī Caitanya Mahāprabhu said: “My dear friends, I have not the slightest tinge of love of Godhead within My heart. When you see Me crying in separation, I am just falsely exhibiting a demonstration of My great fortune. Indeed, not seeing the beautiful face of Kṛṣṇa playing His flute, I continue to live My life like an insect, without purpose.”] [Caitanya-caritāmṛta, Madhya-līlā, 2.45]


   “Not a little drop of divine love is within Me. I’m shedding tears so much. It is all show, all show to capture popularity, that I have got. That rare divine jewel I have got in My possession. To canvass to the people, this is My mercantile hypocrisy, to canvass Me to the people, “I’m a devotee.”


   Then where the standard of purity lies? Pavitra, śuddha-bhakti, where is the standard? Hare Kṛṣṇa. Inconceivable, acintya,acintya bhedābheda. So bhakti,pure devotion to Kṛṣṇa is somewhat of this type. We may not make any bad bargain, beware of bad bargain.

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


ātmārāmāś ca munayo, nirgranthā apy urukrame

[kurvanty ahaitukīṁ bhaktim, ittham-bhūta guṇo hariḥ]


   [“Those sages who, being merged in the bliss of the spirit soul, are totally free from the binding knot of mental images - they too engage in the unmotivated service of Śrī Kṛṣṇa, the performer of marvellous deeds. This is but one of the qualities of the Supreme Lord Hari, who charms the entire world.”]

   [Śrīmad-Bhāgavatam, 1.7.10] & [Śrī Śrī Prapanna-jīvanāmṛtam, p 176]


   Śukadeva in his assembly of the great religious scholars, “It is unknown and unknowable, but still there are signs here and there, where the stalwarts, who commands the great religious prestige, they are attracted towards that, somewhat, in some corner in the spiritual world. Ātmārāma, self-satisfied. Nothing within this mundane world but they feel attraction towards that. My case is so, such. I’m clear, my life is clear to you all. I have no affinity for this world, anything. But some regard for transcendental has captured me wholly.”


prāyeṇa munayo rājan, nivṛttā vidhi-ṣedhataḥ
nairguṇya-sthā ramante sma, guṇānukathane hareḥ


   [“O King Parīkṣit, mainly the topmost transcendentalists, who are above the regulative principles and restrictions, take pleasure in describing the glories of the Lord.”] [Śrīmad-Bhāgavatam, 2.1.7]


   Like this mundane līlā, activity, play. But it’s towards some higher unknown quarter it is to be located. That central and pure, divine quarter. Such is the thing. Throw off this Veda, the Upaniṣads, there is so many scriptures, holy scriptures. Aham iha nandaṁ vande, yasyālinde.


[śrutim apare smṛtim itare, bhāratam anye bhajantu bhava-bhītāḥ

aham iha nandaṁ vande, yasyālinde paraṁ brahma]


   [“Those who fear material existence worship Veda, some worship Smṛti, and others worship the Mahābhārata. But I choose to worship Mahārāja Nanda, because in his courtyard the Supreme Cosmic Truth, Param Brahma is playing.”] [Caitanya-caritāmṛta, Madhya-līlā, 19.96] & [Padyāvalī, 126]


   They’re all interested people who want to get above this mortal world, they are after this Veda, Upaniṣad, Koran, Bible. But who has got no fear of this mundane, I want to fall on the feet of Nanda Mahārāja. Where the Parabrahman, tale of the wonderful story is crawling on the ground and sucking the breast of Yaśodā. In such a concrete way it can be handled, impossible. Why I should go to read Koran, Bible etc.? I find here concrete thing. That Parabrahman, the wonder of the wonderful. So anyhow, leaving everything aside I want to take shelter of that Nanda and Yaśodā. The direct attempt. Why the indirect path I shall lose my, waste my labour? Hare Kṛṣṇa. Jñāna-śūnya bhakti. Anyhow fortunately try to have a devotee’s association and nothing will be necessary. By following him you will be able, through that quarter, the shortest route. Jñāna-śūnya.

   Eho bāhya āge kaha āra.” Eho bāhya, eho bāhya, eho bāhya [Caitanya-caritāmṛta, Madhya-līlā, 8.59]

   They may connect gradually or may not connect. May take other way. But if I accept this path, life is ensured. Devotion, pure devotion, pure devotee. Company, association, service of the pure devotee, life is ensured. And in other processes, may or may not be, many troubles, difficulties.


   Hare Kṛṣṇa. Gaura Hari bol. Gaura Nityānanda. Such Gaurāṅga, Nityānanda wants to distribute to us. From door to door He’s wandering, door to door in this Navadwīpa Dhāma. “Anyhow have some recognition, have some relationship with Gaurāṅga. You don’t know what gain you will have in future life! Accept Gaurāṅga, He has come here to your door.” With folded palm Nityānanda appealing fervently. “Only connect, have any connection with Gaurāṅga, My Lord Gaurāṅga. And nothing you will have to do, only some connection with Gaurāṅga you have. You do not know what highest thing is wandering by your door here.” Nityānanda Prabhu, He appealed in the fervent way, fullest degree of His heart. “Anyhow don’t dismiss Gaurāṅga. He has come to your door. You do not know what you can get in your future life. What fulfilment of life He has taken for you. You souls fortunate.” Navadwīpa in the banks of the Ganges Nityānanda was wandering, roaming.


bhaja gaurāṅga, kaha gaurāṅga laha gauranger nāma,

yei jana gaurāṅga bhaje sei amāra prāna


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


   “My very inner life and bosom, if you connect yourself anyhow with Gaurāṅga, your place is in the throne of My heart. I shall worship you.”


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


preme matta nityānanda kṛpā-avatāra, uttama adhama kichu nā kare vicāra

ye āge paḍaye tāre karaye nistāra, ataeva nistārilā mo-hena durācāra


   [Kṛṣṇadāsa Kavirāja Goswāmī says: “Lord Nityānanda, who is always intoxicated by divine love, is the great saviour of destitute jīvas and the magnanimous incarnation of divine mercy. His benevolent nature does not discriminate between high and low, or qualified and unqualified.”] [“He simply delivers, from material existence, anyone who comes before Him and falls at His lotus feet surrendering themselves to Him with all sincerity. Therefore He also mercifully delivered me who am so fallen and disqualified.”]

   [Caitanya-caritāmṛta, Ādi-līlā, 5.208-9]


   Whoever is coming across His view, He cannot but connect, grace, show His grace towards him. His grace means Gaurāṅga’s grace. Gaurāṅga’s grace means Rādhā-Govinda, in different, common and little distinction in the play, of same rasa. In one place They’re tasting One Another, in another place it is being distributed to others, the same rasa.


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

   Gaura Hari. Gaura Hari. Jaya Nityānanda Prabhu.


   I close here.



Śrīla Śrīdhara Mahārāja: ... Caran dāsa’s Guru was Bhāgavata Bābājī. They are disciple of Jagannātha Dāsa Bābājī. Bhāgavata Dāsa Bābājī, he accepted anyhow, he was not really pure, but still the Rāmadāsa Bābājī, he came in the line of Bhāgavata dāsa Bābājī and Caran dāsa Bābājī. And that Caran dāsa, he devised that, nitāi gaur rādhe syāma hare kṛṣṇa hare rāma, nitāi-rādhā, gaur-syāma. So this fundamental blunder in the siddhānta, that can never be encouraged, so we cannot have any connection with them.


Akṣayānanda Mahārāja: So Bhāgavata Mahārāja was veśaguru of?


Śrīla Śrīdhara Mahārāja: Bhāgavata and Gaura Kiśora Bābājī they were Godbrothers in veśa from Jagannātha Bābājī. Two disciples, Bhāgavata dāsa and from Bhāgavata dāsa came Caran dāsa. From Caran dāsa came Rāmadāsa. Caran dāsa he founded that mantram and different things, so he was ___________ [?]


Akṣayānanda Mahārāja: And Bhāgavata Mahārāja was veśa śiṣya of Jagannātha Dāsa, no?


Śrīla Śrīdhara Mahārāja: Bhāgavata dāsa he was a ______ [?] criminal pleader in Mymensingh court. Then he left and went to Vṛndāvana and took veśa from Jagannātha Dāsa Bābājī.

   But Caran dāsa, his history is otherwise. He was a __________ [?] something, and he was working under the zamīndār of Jessore. And there was a riot, and that gentleman, what his name was previously, that Caran dāsa, he committed a murder. And he absconded, and in the meantime he was in Vṛndāvana in disguise. Then when after twelve years he was safe from criminal orders, then he again went to home and after a few days he again came back. So this took veśa from that Bhāgavata dāsa. And he began to preach very forcefully. He was a man of gigantic type. And of high voice, he began to chant and dance, and he created that nitāi-gaur-rādhe-syāma, all these things. And he wanted Prabhupāda also to support him, Bhaktisiddhānta...


Akṣayānanda Mahārāja: Yeah, but Prabhupāda smashed him.


Śrīla Śrīdhara Mahārāja: ... from the beginning he approached him and asked him “Where have you got this? Is it mentioned in the śāstra? You have created a new mantram?” And so many things were charged.

   And that man was also characterless. He asked that, “You should not build a paka latrine.” Meaning that don’t marry. “Whenever there is necessity to pass stool, wherever you are, you may pass the stool. But don’t built any permanent latrine. That is, don’t marry.” That was his idea we’re told.


Akṣayānanda Mahārāja: So that Bhāgavata Mahārāja was veśa śiṣya of Jagannātha Dāsa then, is it?


Śrīla Śrīdhara Mahārāja: Bhāgavata dāsa Mahārāja and Gaura Kiśora Bābājī, both took their bābājī veśa from Jagannatha Dāsa Bābājī. And Bhaktivinoda Ṭhākura later he connected with Jagannātha Dāsa Bābājī, directly. Jagannātha Dāsa Bābājī lived for one hundred and twenty five years, very, very old.


Akṣayānanda Mahārāja: Yes, I heard it. We were told that Gaura Kiśora Dāsa Bābājī and Bhaktivinoda Ṭhākura were good friends, as brotherly friends.


Śrīla Śrīdhara Mahārāja: Godbrothers. Bhaktivinoda Ṭhākura, later he took veśa from Jagannātha Dāsa Bābājī. And Gaura Kiśora Dāsa he took veśa from Bhāgavata dāsa Bābājī, so little junior. Bhaktivinoda Ṭhākura took veśa direct from Jagannātha Dāsa Bābājī, so he comes in the standard of Bhāgavata dāsa realm, Bhaktivinoda Ṭhākura. And Gaura Kiśora Dāsa Bābājī comes from Bhāgavata dāsa, so a little lower rank. And Gaura Kiśora Bābājī he used to hear Bhāgavatam from Bhaktivinoda Ṭhākura in Svānanda-sukhada- kuñja, in Godrumadwīpa. There is a small paka, room is built there in Godruma where Gaur Kiśora Bābājī used to take his seat and hear Bhāgavata explanation from Bhaktivinoda Ṭhākura. Hare Kṛṣṇa.


Akṣayānanda Mahārāja: Then if these people would give up that conception, then we could allow them to stay with us?


Śrīla Śrīdhara Mahārāja: If they disassociate with them, they may be accepted. _____________ [?]


Akṣayānanda Mahārāja: Yeah. I was worried about that. I knew there was something wrong, nasty. Hare Kṛṣṇa. That we shall see. Caran dāsa. And Sakhībhekī is another, not the same one?


Śrīla Śrīdhara Mahārāja: Sakhībhekī was another. Lalitā Sakhī. He was also living in the same place, that ____________ [?] same place, Sakhībhekī. I saw him, before joining Gauḍīya Maṭha, once I visited this Navadwīpa to find out any sādhu, if I can take initiation. I went to see Caran dāsa’s camp and I found that Sakhībhekī, Lalitā Sakhī, he passed in the name of Lalitā Sakhī..


Akṣayānanda Mahārāja: So he was a friend of Caran dāsa.


Śrīla Śrīdhara Mahārāja: Yes.


Akṣayānanda Mahārāja: Contemporary. So in Navadwīpa we see now and then quite a few bābājīs are walking around. They’re in that line, or maybe Lalitā Prasāda line?


Śrīla Śrīdhara Mahārāja: All mixed together. Some others came, disciples of so many Goswāmīs, the flesh Goswāmīs.


Akṣayānanda Mahārāja: Yes. They wear this Rādhā kuṇḍa, not gopī candana tilaka. And of course we adore Rādhā kuṇḍa tilaka, but then we see on them and it gives it aslisa dosa. What can be done?


Śrīla Śrīdhara Mahārāja: We may say we are generally, not particularly Rādhā kuṇḍa, it is very, very high. But we may not disregard it, Rādhā kuṇḍa.

   Don’t venture to assert that I’m holding such and such position, because it is uncertain. Super subjective. Always we must think like that. That wherever I am, that is a grant, a gracious grant. If necessary, next moment I may be thrust down from that world of thought, pushed down.


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.”]


vicakṣaṇa kari', dekhite cāhile haya, haya ākhi-agocara


   [Śrīla Bhaktivinoda Ṭhākura says, “Suddenly a flash came, but when I tried to see that, it disappeared. It was withdrawn.”]


   Rāmānanda, tabe sei-kṣaṇa-ghaṭī-pala. “I have worshipped the time, to fix it, so automatically the Kṛṣṇa conception will be in the background. If I can make the time a little permanent, propitiate the time, and to make it stand, wait for some time.”


   Hare Kṛṣṇa. ___________ [?] Strategy, what is strategy? What is the meaning of strategy?


Akṣayānanda Mahārāja: Adopting some very intelligent method, some very clever course of approach, special approach.


Śrīla Śrīdhara Mahārāja: The cleverness in this line we hear that we shall try to see that it is the property of my Gurudeva, not mine. He’s there. Guru jana sine puna sobha pai sata guna [?] Shines very beautifully on the head of Gurudeva. We are required the regulate our vision in that way, that he’s there. So Guru jana sine puna sobha pai sata guṇa [?] Very beautifully that can be seen, can be traced there, on the head of my Gurudeva, there his abode. But just beyond my touch, transcendental. Come very close to Gurudeva, he has come down, so far.

   Gurudeva in his personal capacity in Vṛndāvana līlā, he may be seen as a particular mañjarī. Prabhupāda  told once that, “My Gurudeva is Guṇa Mañjarī, Gaura Kiśora. But if we can look at him at heart, in a very spacious way, very generous way, then I can find Rādhārāṇī in her.” Mañjarī, they are supposed to represent the partial līlā, not the general. But he told, “If I look with a very high tension, broader outlook, I can find Rādhārāṇī in her.”

Antaryāmī, in that way. She’s representing Her, Her whole heart is devoted to Rādhārāṇī. In that way we can follow. And everywhere we can, if possible, everywhere we can see that. Mahaprabhu says, “You are mahā-bhāgavata.” – to Rāmānanda Rāya. “Wherever you cast your glance, you find Kṛṣṇa easily.”


[rādhā-kṛṣṇe tomāra mahā-prema haya] yāhāṅ tāhāṅ rādhā-kṛṣṇa tomāre sphuraya


   [Lord Caitanya Mahāprabhu continued, “My dear Rāya, you are an advanced devotee and are always filled with ecstatic love for Rādhā and Kṛṣṇa. Therefore whatever you see — anywhere and everywhere — simply awakens your Kṛṣṇa consciousness.”] [Caitanya-caritāmṛta, Madhya-līlā, 8.277]


   Deeper sight, insight, eliminating, everything, when we are thinking of Her. By Her grace it is possible, it may be possible for us to think about Her. And that may be more intense, spacious, by which we can have some estimation or some conception of Her. In this way everything, Vaikuṇṭha darśana means this, transcendental view. But something, some sort of ecstasy is there that these so-called concrete things does not capture our mind, our heart. And that is more than imagination, that can attract us, so that is reality.

   And this is rubbish, these concrete things, they seem to be rubbish for their character, the mortal characteristic and so many other. This is our opposition. Soul will have contact with soul; that is natural. But soul, forced to come down in the material conception; that is abnormal, that is māyā, illusion. Soul cannot feel himself. Soul is forced to focus to feel fossil. What is this? Soul cannot move in his own soil? Soul is forced to move in the soil of the fossil, that’s abnormal. Then soul must live in his own soil and then he can go up to the higher soil.

   Even we’re told in this worldly kāma śāstra of Bharata bhumi, the lady-love, they’re also, ladies are also classified, and men are also classified.

   Generally in four headings; men, arsrajatiya [?], the lowest, in the type of horse. Then the next higher is visajatiya [?], ox-class section, that is little better. And then mrgujatiya [?], this deer, they’re second class. And the first class sasojatiya [?]. Saso means carcase [?], hare. The four classes of men.

   And the women are also four classes; hastini [?], the most crude class, fourth class, hastini [?]. Then next higher is sankini [?] And the second class is citragnini [?] And the first class is padini [?]

   And the classification is according to their temperament of gratification in the gross. And the higher class, their union and their pleasure is only singing, dancing and talking, not gross sense experience. Higher class, only they are satisfied with talking, conversation, these things, giving, taking; in this way. And the grossest sense experience, carnal desire, that is in the lowest. So accordingly that has been classified. So the fine things satisfy us, that must be higher class, not existing in the fossil world. High thinking men they’re always busy. Newton, Einstein, in their zone they’re always engaged with fine things, not so very gross things here.

   So in this way it may be conducted in the spiritual side. Their satisfaction is therein with the fine things. They do not require for their satisfaction anything gross. That existence is higher existence. Satisfied with the high ideals, they can live, move, everything. Always, twenty-four hours they can retain that position and from there again to higher, in this way. But a gross mentality they cannot maintain that sort of life in the very subtle world. They want gross things for the tongue, for the nose, this sensual attraction is the main thing in their life. Some more attached towards tongue, some towards touch, some towards sight, in this way, in the level of the sense experience. But higher type of creation they find their satisfaction in the higher plane. Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Gaura Hari.


   So Prabhupada told, “If I look at my Gurudeva with some higher aspiration I can find Rādhārāṇī in her.” That was his expression. “In her.” That look deeply at his heart, inner existence...





Śrīla Śrīdhara Mahārāja: ...in the service of Rādhārāṇī. In this way. Rādhārāṇī means this aṣṭa-nayikā, their different departmental service, of departmental sentiments etc, full found in Rādhārāṇī. Others a partial distribution, not holding all the rasa to serve Kṛṣṇa. Partial presentation more or less.

   Hare Kṛṣṇa. Aṣṭa-nayikā. Gaura Hari bol. Gaura Hari bol. Nitāi Gaura Hari bol.

   At the same time Prabhupāda uttered, “What other mañjarīs do I don’t know. I’m indifferent to that. But in my Gurudeva, though he’s externally mañjarī, I can find in there full thing in his heart. But what the other mañjarīs, what are they doing, and what position they hold, I do not know. I’m quiet indifferent.” That also. High things. Ha, ha. But relative to Absolute. _____________________________________________ [?]


Devotees: __________________________________________________________________ [?]


Śrīla Śrīdhara Mahārāja: That gentleman from Samājbhari [?] he may be given if he lives here and takes some food, may be given this cultivation, activity outside. Not connecting with the Deity or food, prasādam, not that connection. External, just like labour.

Samājmeans samādhi, tomb. From the tomb of Caran dāsa it has got the name of Samājbhari.


VidagdhaMādhava: Are doubts after one has begun the process of devotional service, are doubts necessarily bad or are they part of developing faith? A deeper faith? If doubts come...


Akṣayānanda Mahārāja: _________________ [?] Is it necessary, or if we still have some doubt, when even advancing, progressing, it seems, is it necessary that doubt will also be there? Will it help us?


VidagdhaMādhava: Is it good or bad or...


Akṣayānanda Mahārāja: __________ [?]


Śrīla Śrīdhara Mahārāja: Doubt?


Devotees: Yes.


Śrīla Śrīdhara Mahārāja: What does he say? In the progress, when I’m in the progress a doubt may continue?


Akṣayānanda Mahārāja: Yes.


VidagdhaMādhava: Different ones may come sometimes.


Śrīla Śrīdhara Mahārāja: Different planes, doubt, according to plane it may change. Some quarter is unknown, and which is unknown, there may be some doubt. Possible doubt may enter there.


Akṣayānanda Mahārāja: Na prema-gandho 'sti darāpi me harau, [Caitanya-caritāmṛta, Madhya-līlā, 2.45] That is also a kind of doubt? ______________________ [?]


Śrīla Śrīdhara Mahārāja: “I don’t know Him. I can’t know him. Can’t get Him.”


Chidyante sarva-saṁśayāḥ [Śrīmad-Bhāgavatam, 1.2.21 & 11.20.30] In a general way, all doubts cleared. That may be applied to the basic, or fundamental position, if there is no God, yes God is, and God is almighty. In the basic understanding no doubt. And I’m His slave, servant. I’m subordinate and He’s master. These things clear. But how much He’s gracious to what type of devotion, all these things, still it will be unknown. And where there is the unknown relation there may come doubt.


   Even so many Vaiṣṇava Ācāryas, Madhvācārya did not speak of any Svayaṁ-Bhagavān. Rāmānuja also, that Kṛṣṇa is incarnation of Nārāyaṇa, that is their feeling. So about the general fundamental principles they are beyond doubt. Rāmānuja’s position, but still for the highest conception there is doubt, there is misconception. In this way.


   Vyāsadeva gave so many things, even Gītā, Vedānta, but still when Bhāgavata came, he told plainly that, “What I gave so long, that is not everything, not perfect. Now what I’m going to give, that is perfect.”

   In this way gradation is always there. Guru-tattva is not limited, Vyāsadeva not limited, Bhagavān not limited.

   As Caru Swāmī says, ‘Yesterday’s Guru, today’s Guru and tomorrow’s Guru.’

   Every day’s Guru may give some new light, a dynamic, living Guru. But static Guru, dull Guru, that may be static, stereotype. Disciple also living, Gurudeva also living. Living means progressing. And a śiṣya  means new light he’ll receive and make progress towards the high. And the highest position has got no limit.


   As Mahāprabhu says that, “I do not get even a drop of prema.”

   This is the idea. As Newton told that, “I’m just on the verge of the ocean of knowledge.”

   That should be the practice. Who says ‘I know everything,’ he does not know anything.

   ‘I do not know’ - there is possibility of my...

   Because the known thing is infinite, and who is making assertion, he’s finite only. So as much as he’s in connection with the infinite, there he’s true. And detached from the infinite, there he’s undone.


   All crying, Mahāprabhu and Rādhārāṇī, the highest ideal of two types. What do They say?

   “I can’t have.” Rādhārāṇī also says, “They say that I’m in connection with Kṛṣṇa. But My heartfelt cry that I did not come to touch His feet.”

   So much hankering, so much degree of hunger is there for the service. Personality representing infinite, what is this? Everything is infinite if it’s to be looked to from that standpoint. Kṛṣṇa is infinite, and Rādhārāṇī is also infinite to us, to Kṛṣṇa also, in something.


   Infinite minus infinite is infinite. Infinite plus infinite is infinite. If we take infinite from infinite, minus, that is infinite. What is this? Only from the position of zero we can follow to certain degree. A zero added to zero is zero. A zero minus zero is zero. Zero into zero is zero. Zero divided by zero is zero. That we can understand.


   But opposite, infinite, un understandable, it is so. So dealings of the infinite, to approach that, everything is infinite, every point is infinite, everywhere there is.

   In Māyā’s Essay we read, “Everywhere there is centre, nowhere circumference.” The position of infinite has been given in Māyā’s Essay, we read in school. That everywhere there is centre and nowhere circumference. We may approach to infinite with such idea. Hare Kṛṣṇa. Still it is not imagination, it is reality. And not only that, that is controlling everything. So we have got our interest. We can’t reject its relationship.

Athāto brahma-jijñāsā. It is the demand of our reason to understand the infinite. Where from I have come, where I am living, where to go? Any sane man cannot avoid all these questions. So, if we’re to go on little reasonably and systematically then it comes tobrahma-jijñāsā, or kṛṣṇānusandhāna, culminating. If it is reasonable it is rational, that to enquire about the environment where we are. If it is rational, then it is rational that we search after Kṛṣṇa. And Kṛṣṇa is raso vai saḥ.


[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]


   We cannot eliminate our hankering for pleasure, for happiness from us. And that is search for Kṛṣṇa, in a systematic way, search for Kṛṣṇa. What is, that our intrinsic, born of our innate tendency to get pleasure, or joy, or happiness, or something like that. If it is true then it must become scientifically to the extent of search for Kṛṣṇa. Only a developed conception of our innate, most innate unavoidable tendency or existence within. That is search after Kṛṣṇa, on the systematic and developed position. That is our life extended, what we are, if that is analysed and developed, then it cannot but come to search for Kṛṣṇa. None can deny, that I don’t want it. But your very existence is that. You can’t deny. Your material hankering, self-satisfaction. Self-satisfaction, you are trying.


Śrī Guru and His Grace, in my article, I wrote it in Madras. I began, “To err is human. Not to err is also an internal tendency in him. Then how not to err? To seek that process, Guru comes. From where I am to get that, that I may not err?”

   Professor Sanyal appreciated the article very much. “Oh, so much argumentative article Śrīdhara Mahārāja can write.” Ha, ha. He expressed his astonishment.

   So began from that plane. To err and not to err. We’re in want but we’re also to remove that want. Two phases, that we’re in want, and also our inner tendency to remove that want. We can’t deny it. And from there it will take birth, and when in a systematic developed form, it cannot but come to search for Kṛṣṇa. The brahma-jijñāsā, Paramātmā jijñāsā, Vāsudeva, Nārāyaṇa, all passing in the way. And the acme it will come as Kṛṣṇa, He’s autocrat, He’s all-good, He’s independent, so many things will come to constitute He’s Kṛṣṇa.


akhila-rasāmṛta-mūrtiḥ [prasṛmara-ruci-ruddha-tārakā-pāliḥ
kalita-śyāmā-lalito rādhā-preyān vidhur jayati]


   [“ ‘Let Kṛṣṇa, the Supreme Personality of Godhead, be glorified! By virtue of His expanding attractive features, He subjugated the gopīs named Tārakā and Pāli and absorbed the minds of Śyāmā and Lalitā. He is the most attractive lover of Śrīmatī Rādhārāṇī and is the reservoir of pleasure for devotees in all transcendental mellows.’] [Caitanya-caritāmṛta, Madhya-līlā, 8.142]


   So it is unavoidable, inevitable. It is not thrust on anyone’s brain and that by brainwashing it will vanish. It is not of that type. It cannot be oust of one’s sane brain.

   Nitāi Gaura Hari bol. Nitāi Gaura Hari bol.



   ... wanted to send me to the foreign countries for preaching.

   But I hesitated that, “I’m not fit to preach in the west.” I replied. “So anyhow, but if you order I must go.” That was my expression.

   Then he sent some other gentleman who has established a Maṭha in London, Vinode Vani Maṭha. That Vinode Vani [dāsī], Mrs [Daisy] Bowtell, she took Hari Nāma in nineteen thirty six, and she dedicated her house for the Maṭha purpose, and still that is there. Only one brahmacārī from Bagh Bazaar temple, he’s in protection of that place.

   But in my last days, though I’m here, but anyhow the burden of preaching to the west automatically came to my head.

   Swāmī Mahārāja also requested several times to go to the west. Even so that, “You take the chair of the president, I shall work under you, or along with you.”

   But I did not feel any inspiration from the upper. “No, it is not possible.” In young age I avoided, and in old age it is not possible. But the divine will is otherwise. He’s thrusting over me some sort of service for the westerners. And what to do? As much as I can I’m trying to help them.


Devotee: Kṛṣṇa could not keep back the treasure.


Śrīla Śrīdhara Mahārāja: This is the position. And they’re taking so many tapes from here and preaching outside. In this way it has begun. But some sort of party feeling has grown. And ISKCON, instead of thinking me as their friend, they’re thinking otherwise, to my great misfortune.

   Anyhow, who are coming to me, I cannot but to help something, as little as I’ve got for my own. That is my position. Poor man, passing my days with the scriptures, at this time. Through the scripture we get the association of the higher past nobles, and my life is mainly like that. To associate with the noble personages of the ancient time through their voice, through their writings. In this way I’m passing my days, generally. And by their grace I also find many a time a new light within them.

   Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari bol.


   This Bhakti Sudhīra Mahārāja, he was the pushing man. He began preaching in my favour there in the beginning. He collected the tapes from the time of Swāmī Mahārāja. He was in charge of an important centre where the tapes recorded in the time of Swāmī Mahārāja were preserved, I heard. And finding those tapes he got impression and he began to preach in my favour.


   Swāmī Mahārāja also was very intimately connected with me. When he was in Allahabad as agent of a big medical firm I met him first there. And connection with this Maṭha began at that time. After that in Allahabad he took initiation from Guru Mahārāja. Then afterwards he took, he moved, when he was in Bombay, then left Allahabad and went to Bombay for business purpose. There also I’m in charge of Bombay Maṭha in closer connection. Then leaving Bombay, came to Calcutta, began his business, laboratory. And just the next building of his house, dwelling house, there was his laboratory. Ground floor laboratory and first floor, four rooms we took on rent and lived there for some time. At that time closer connection with him. He was translating Gītā and Back to Godhead first issue published from there. And my article was there, nineteen forty three, four, something like that. In closer connection. After preaching for some, from the west he came here direct, so many photos are there, group photos. I tried to give here a reception from the municipal office, from Navadwīpa municipality. I made arrangement to receive him, gave reception.


   And I also suggested Acyutānanda selected the place where now ISKCON temple Chaitanya Candrodaya, I selected the plot for him, tried to acquire land there in that place. And with Acyutānanda. And Jayapatāka says that I also just reached the helm at that time. And both of them acquired land there. And gradually going. Several times I was to visit Swāmī Mahārāja when he used to come. He used to take me there. Closer connection.



Devotee: I have met one disciple of Śrīla Prabhupāda, one old disciple, first time he has heard of you. I have given him some tape in Vṛndāvana and he was immediately attracted.


Śrīla Śrīdhara Mahārāja: We were attracted by the teachings of our Guru Mahārāja. Only attracted by the principle he was preaching, we came. Especially myself, attracted by the ontological aspect. Where we are, what is our destination, how to attain that destination? Sambandha, abhideya, prayojana. The Vedic literature has tried to understand things in this way; three divisions, sambandha, abhideya, prayojana. In sambandha, where we are, what I am, what is my position in the whole, in the absolute? And the second; what is amiss with me, wrong with me, how to redress that? And then the third; what is the highest end of our life, what is the destination, prayojana, the aim of life? Who are we, what is the highest position, and how to attain that? Three things to be considered, and it is necessary for everyone to try to live in eternity, to have conception of eternal life. Hare Kṛṣṇa. Who are we? Hare Kṛṣṇa. In Bhagavad-gītā and Upaniṣad,


indriyāṇi parāṇy āhur, [indriyebhyaḥ paraṁ manaḥ

manasas tu parā buddhir, buddher yaḥ paratas tu saḥ]


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


   Who are we? To help us to understand. You see the world of experience, but your senses are more important. Without your senses the world is nothing to you, in which you think you are living. So your senses are more important than the outer world. Indriyāṇi parāṇy āhur, indriyebhyaḥ paraṁ manaḥ. Then your mind, mental faculty; to take something, to dismiss something, that principle within you that is more important than your senses. That is sitting in the centre, and through the channels of your senses you are introduced to the environment. Manasas tu parā buddhir. Then the faculty of judgement is higher than your mind. Your mind only wants something, and does not want something. But judgement faculty, reason will say “Don’t want this, you try to get that.” That is higher thing within you, try to understand that. Buddher yaḥ paratas tu saḥ. That is intelligence, and go further up; there you are. You are not the world of your experience, not the senses, neither you are in the mental impulse, nor you are in the reason. But above that, beyond that, try to enquire who are you. Buddhir ātmā maham para. And in Gītā, buddher yaḥ paratas tu saḥ. Saḥ eva, you are there. What is above intelligence, you are there, your personality, your person. Try to understand what is that thing. That is like a spark of consciousness, spark of light, the feeler who can feel, bhokta.


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


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


   The feeler is the puruṣa, the person, puruṣa ete, who is living. This is all abode. And who is living in this abode, in the house, the person, he’s the enjoyer, of good and bad, peace and pain, peace and trouble, something. The feeler, that is puruṣa, that is you, a person is that. And what is felt, that is prakṛti. Energy is prakṛti, potency. And the feeler of all the activities, that is the person, you are that, soul. Soul is the feeler,  sukha duḥkha, pain and pleasure, the feeler, you are the feeler. And whatever is being done here, that is the result of prakṛti, potency.


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


   Combined by these two; energetic-al movement and the feeler of that movement. So whatever is going on, happening here, they are all development of energy, prakṛti, force. And categorically different thing is the feeler, the onlooker of all these happenings, events. Drāṣṭā, śrotā, bhokta, that is the qualification of a person. Take him out, this is all blind movement, no purpose. But that puruṣa, that feeler is in relativity with this mundane. He’s attacked with some mania, to become ‘monarch of all I survey.’ Exploitation, that ‘I must be master and everything, whatever I feel, I see, that must be subservient to me.’ That tendency is the root of all his evils, has taken him in connection with this mortal world, treacherous world. Now this; now that, changing its position every second, frustrating us. Frustrating, and when we’re in connection with this exploiting atmosphere, we’re fettered by ignorance and we’re influenced by a force of action and reaction. By exploiting we’re losing our intrinsic position, incurring loan. Enjoy means to take loan from the environment, and to clear up the loan we’re to go down, to clear. I’m in higher position I’m exploiting that of the lower position, and to clear the loan I shall have to go to lower position, and he’s coming higher and exacting the loan.


ābrahma-bhuvanāl lokāḥ, punar āvartino ‘rjuna

[mām upetya tu kaunteya, punar janma na vidyate]


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

   [Bhagavad-gītā, 8.16]


   In this vicious circle, going up and down; action, reaction, action, reaction. Vicious circle. To get out of that vicious circle, that is to get out of the mania of exploitation. ‘I am master.’ No.

   Buddistic, Śaṅkarites school, they try to show the path of renunciation. ‘Disconnect you with this evil vicious circle. Give up the principle of exploitation. Don’t allow yourself to exploit anything. Retire in the deep slumber-like position, samādhi. Don’t awake in this mischievous world. They will all attract you to enjoy, offer, ‘Enjoy me!’ And you’re in the trap when you’re going to enjoy and then you’re being enjoyed. So don’t allow yourself to be enticed by the mania of exploitation or enjoyment. But try to retire finally, no charm. ‘I don’t like this useless movement, action reaction. I am disgusted. So slumber, deep slumber. Never rise from sleep.’

   But the Vaiṣṇava school, they are the fortunate who got connection of the superior world. From soul, Supersoul, that can come down, he cannot go up. And when they come down here, gave some news of the upper position, and they then come to know that there is just a opposite form of life. Life of exploitation, life of dedication, the opposite, that is the positive and proper life. And this is a vitiated, where everyone wants to live at the flesh of another, at the cost of another, wants to live. That is a vitiated, a lower form of, mean form of life. But the higher, noble form of life is to give, to dedicate. There is higher, noble life on the upper world. The soul, Supersoul, Super-Supersoul, in this way.

   Here also has developed the ether, the air, the fire, the water, the earth. And from earth also some mud, stone, developed in the material. There also in the spiritual higher substance there is also development, developed condition. Then Brahmaloka, Vāsudeva-loka, Vaikuṇṭha-loka, Ayodhyā, Dvārakā; Vṛndāvana; all going up. And the standard is of dedication. As much as dedication, self-surrender, he will get more and more. And dedication not temporary, not wilful dedication for the time being, but eternal. And eternal life in that plane is possible. Die to live. As much as you can forget, be self-forgetful of your nasty present ego, it is dissolved, higher form will come from within, higher self. Noble self can come within and you’ll find that that is the member of that world.

   In this way we can, with the help of the sādhu, Guru, we can have real progress in that line. This what seems to be concrete to us at present, this will vanish. Everyone, the scientists as well as spiritualists, they all say that this was created and this will be dissolved. But that fine thing, that is not to be dissolved; it is eternal, not created. So no possibility. So if we can find our position in that subtle world, that is really a real world. That is concrete and this is all illusion.


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]


   The materialists they’re awake in this world of matter which is sure to be dissolved. And the spiritualists they try to live in a subtle form which is like imaginary at present, but that is concrete, not to be dissolved. And if we can develop our internal self to that extent, then we...





Śrīla Śrīdhara Mahārāja: ...portion of my own inner self, I’ll be sure that the paraphernalia is also similarly sure and concrete and reality. So dive deep into reality. This is outer cases, eliminate this body of flesh and blood, all external. Go on within, in the mind, from mind to intelligence, from intelligence ātmā, from ātmā to Paramātmā, Vāsudeva, then Vaikuṇṭha, Lakṣmī-Nārāyaṇa, in this way rasāmṛta-murtiḥ. The rasa, inner demand everywhere is for ecstasy, is for ānandam, that is happiness, joy. That is the inner-most principle everywhere. Everyone is searching for maximum pleasure, joy. And according to that the standard will be measured, what is what.

   Just as gold is the standard, the mark is there, and the rouble, the pound, the dollar, but the common measurement is gold. Something which as got real value, instead of papers and stamp.

   So the rasa is the measurement like gold standard. And thereby we’re to judge the value of things, how much rasa. Rasa is the most intrinsic necessity, necessary thing for our satisfaction, not knowledge. And rasa is mercy, or beauty, or love, rasa - similar thing. And our inner hankering, our inner cry is for that rasa, that beauty. Reality the Beautiful, and Reality the Love Divine, harmony. So that is the inner hankering, demand, or cry, and we must march towards that, consciously not blindly, eliminating all unnecessary things of different gradation.

   That from Bhāgavatam the full fledged theism, Śrī Caitanyadeva came, Kṛṣṇa as Caitanya came and pointed out. “This is your destination My boy, My friends, this is your destination. Try - eliminate all other proposals that will come to you on the way.”


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


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

& [Śrīmad-Bhāgavatam, 11.21.11, purport]


   Gaura Hari bol. So who will come to seek the same thing, the destination, they’re our friends. By mutual help we shall march towards that. That is our campaign. This is ISKCON. Search for Śrī Kṛṣṇa. In Vedānta search for Brahman. Brahman means all accommodating, all comprehensive Brahman, athāto brahma- jijñāsā. And Mahāprabhu, when that brahma-jijñāsā of Vedānta came in the hand of Mahāprabhu He gave kṛṣṇānusandhāna, the living Brahman, not abstract. Not only the power of knowledge, but power of heart. Heart is the main thing, not the brain. Brain utilised for many things, but the recipient is the heart. Heart’s satisfaction can really give us fulfilment. So when that brahma-jijñāsā, the enquiry after the all comprehensive which is comprehending everything, what is that, where we are? When it came to Mahāprabhu it became ‘where is Kṛṣṇa?’ My beloved friend, the Lord of My heart.’ That was transformed into Kṛṣṇa, Brahman, the Lord heart. Brahma Vedānta, brahma-jijñāsā, that intellectualism came here in the form of service for the Lord, dedication for the Lord wholesale, and to be gratified, enlivened, got life. The Vedānta got life in Bhāgavatam. And Mahāprabhu’s Personality came, how to do that practically. He hinted, came and by His own practice He taught us. In this way we shall go on Kṛṣṇa. Through the Name, through the service of the devotees, śravaṇa, kīrtana, Name, and everything connecting this heart’s satisfaction. Kṛṣṇānusandhāna. Lord of our heart, we must search for Him.

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




   ...automatically, we may not care for these little comforts here and there, more than that.


Devotee: Yes, something higher. Yet such high comfort you’re giving us, we cannot compare to the best comfort in the material world.


Śrīla Śrīdhara Mahārāja: A sincere man will look after that. That is all. Anyhow to go on with this material life, but our attention will be towards that. Food and comfort for the self. Bodily comfort and food etc anyhow of middle class, not very bad and not very good. Anyhow to...


Devotee: We found very good. We’ve already feasted three times. Very good food here, everything.


Śrīla Śrīdhara Mahārāja: Gaura Hari.


Devotee: Because of Your Grace we’re having this hope of proceeding towards what you have described to us. Otherwise we could not go on, because we would not see where we’re going. But you’re describing to us where we’re going. Therefore by Your Grace we’re feeling some necessity to go that way.


Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Nitāi Gaura Hari bol. Kṛṣṇa is dealing correspondingly with you. As we deserve so we have.


Devotee: Ha, ha, ha. I do not deserve but by causeless mercy He’s brought me here.


Śrīla Śrīdhara Mahārāja: Then what has taken you here? Eh? You don’t be ungrateful to your inner hankering. So many things to hanker after. That noble awakening within you, ignoring the charming environment and taking you to somewhere else. Śraddhā, faith, that is our guide, faith.


Devotee: I have no choice. By your charm you have forced me.


Śrīla Śrīdhara Mahārāja: ________ [?] easily got.


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


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

   [Caitanya-caritāmṛta, Madhya-līlā, 19.151]


   While wandering through the eighty four lākhs of species, so many different births, innumerable, very fortunately can get, have, a point of that faith, a drop. A drop of that faith, that is acquired unconsciously by the grace of the devotees, the divine agents, anyhow acquired, differently. Suppose I’m a cow, my milk is taken for the service of Kṛṣṇa: I’m a creeper, my body has been cooked for the curry of Kṛṣṇa: in this way unconsciously I have collected. Anyhow my energy is taken towards Kṛṣṇa’s service by the so many agents that are moving here to distribute Kṛṣṇa. In this way we have collected that faith, sukṛti. Sukṛti can produce that faith, and when faith comes we associate with persons that have similar faith. And then by their help, glory.


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


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


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


upajiyā bāḍe latā 'brahmāṇḍa' bhedi' yāya, ['virajā,' 'brahmaloka,' bhedi' 'para-vyoma' pāya

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


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

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


   Different stages of this material life of exploitation here we’re to pass through and goes to Vaikuṇṭha, then to Goloka, in this way. So you also should be grateful to your faith that was acquired by the grace of so many sādhus, saints, in your past. It is their grace, accumulated, combined, has opened your inner tendency. And that is searching for the proper soil, that is discoursed, opened, the inner hankering, and that is trying for his own soil, where we can live, where we can thrive. In the association of the sādhu I can thrive. Inner __________ [?] crops, from the seed the first sprout, that sprout has come and wants the soil where I shall live and grow.


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


   So valuable thing, that śraddhā, so śraddhā is a most valuable thing which has differentiated from the world outside, ____________ [?] of the world, crying for exploitation of different types, madly running for exploitation tendency facility outside. And to try to save from that struggle, and in a peaceful way to grow so that to catch the Holy Feet of the Lord for service. The affection, the friendly Lord, not Lord, Fatherhood of Godhead. “Lord, Father, give me bread.” Not only that, enter into the family of God. Eternal service, family service, very intimate service of God. Mayātma-bhūyāya ca kalpate.


[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]


   “They come and enter Me, that enters My family, enters My group, and gets the confidential service.”


   Always under the guidance of the higher eternal servitors they can attain that, that friendly life ____ [?] different group, Rādhārāṇī. Eh?


Devotee: ___________ [?]





Śrīla Śrīdhara Mahārāja: ...and joined the allied party, thinking that the allied party is sure to win the war. So you may, if you join this recruitment list, then you’ll have great prospect in your future life. You students consider and come. In the first great wartime Wilson was the President, and the second perhaps Roosevelt, maybe? Second great war? Who was the President, Roosevelt? And the General in the second great war was Eisenhower was the Commander in Chief of the whole allied party. And the first great war General _____________ [?] he was the Commander in Chief of the whole of the allied party.

   And Kaiser, then Makinson [?], Goering. No, Goering with Hitler. Kaiser, his Makinson [?], I forget.

   With Hitler, Goering, Goebbels, the Generals. And the first was Hindenburg, he was the General appointed on the eastern side. And he captured twenty thousand perhaps of Russian soldiers in ________ [?] Hindenburg. And there was revolt in Russia at that time. Hindenburg, big General on the eastern side fighting with Russia. Czar at that time.

   His part came from very small occasion. Serbia and Austria. Austria a very big area. Serbia was small. But Austrian Prince went to visit Serbia - he married there, and anyhow Austrian Prince was __________ [?]

And that was the spark of the conflagration of that first great war. Austria declared war against Serbia. And Serbia is that Slav country, Slav nationality. So Russia came to side Serbia. As Russia came, Germany at once sided Austria, Austria and them combined at that time, a big area, Austria __ [?] When German Kaiser came to help Austria, then France joined Russia, that Serbia. British kept aloof for the time being. But Kaiser, German nation they’re very gifted nation, Germany.


Badrinārāyaṇa: Guru Mahārāja. Śyāmānanda prabhu is German by birth.


Śrīla Śrīdhara Mahārāja: Ah. Some mystic connection there is between Germany and myself. I do not know why. When I was a student in the school, when I read about Germany, some sort of mystic connection. Later I knew that they’re great appreciator of the Hindu civilisation, Hindu culture, Vedic culture. They’re called Huns. “Furious Frank and fiery Huns.” I read in an English poem. “Furious Frank and fiery Huns.”


['Tis morn, but scarce yon lurid sun, can pierce the war-clouds, rolling dun, 
where furious Frank and fiery Hun, shout in their sulphurous canopy.]

[From the poem Hohenlinden (1803) by Scottish poet Thomas Campbell, 1777–1844]


   They’re known as Huns. Huns means haṁsa. In the beginning there were two sections in the civilised nation, two developed, haṁsa and paramahaṁsa. In Bhāgavatam we find in the beginning of the first Satya- yuga there were only two divisions in caste, paramahaṁsa and haṁsa. Hans, haṁsa has been known as Hans. Rajaput they’re also told they come out of Hans origin.

   And Swāmī Mahārāja has told that when Paraśurāma He began to exterminate the kṣatriyas from India, many kṣatriyas they migrated towards Germany and settled there. They’re of Indian origin, direct.

   Hans, fiery Huns, so they’re appreciator of Indian culture.

   I loved Hitler also, liked him very much, because for his social reformation.

   He asked all the ladies, “Go to the family, from the office and other positions. Go to the family, give me good children, I shall reward you.” He sent all the ladies back to the family. “I want good children.”

   And also he ordered to sterilise the diseased and ordinary undesirable persons for marriage.

   “No. I don’t want that Germany will be filled up with diseased persons. I want that Germany will be filled with brilliant and able young men.”


Devotee: ____________ [?]


Śrīla Śrīdhara Mahārāja: Oh. These were very appealing to me, that quality I... At that time I was preaching in Karachi, I had a discussion with some British officer. I told him that I appreciate these dealings of Hitler very much. He’s sending the ladies to the family, and he wants to sterilise the undesirable persons, not allowed to produce any bad defective children in the country.

   “I want that the whole country will be filled up with strong and brilliant young men.”


Prajar grha-medhinah [?]. Marriage is not for sense pleasure. Marriage is meant to produce children. And children, that should be the aim of marriage. The aim of marriage will be to get good children. Prajar grha-medhinah. Where it is in Bhāgavatam. Prajar grha-medhinah, Raghu vaṁśa, and _____________ [?] in Bhāgavatam. The marriage meant not for sense pleasure but to produce good children.

   And in Gītā [10.28] also prajanaśśmi kandarpa. “I am kandarpa. I am that lust, that principle, but only where it is required for - to produce children, and not for any sense pleasure.”

   In Bhāgavatam,


kāmasya nendriya-prītir, lābho jīveta yāvatā [jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ]


   [“Life’s desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for enquiry about the Absolute Truth. Nothing else should be the goal of one’s works.”] [Śrīmad-Bhāgavatam, 1.2.10]


   Sense pleasure is not the object of life anywhere.

   So Hitler did it. “I want good children in Germany, and not for sense pleasure. Who has got money he will marry and diseased children he’ll produce, I can’t tolerate that, barred.” That was his idea.

   German thoroughness, there is an expression, German thoroughness. What they do they do perfectly. In British period also here, Japan gave things very cheaply but they’re not very useful. You want, get, supply good things but costly. Cheap and good things supplied only Germany.

   After first great war Germany of course was bound to pay an innumerable quantity of loan, debt to clear. It was the burden of great debt, to cover the cost of the war was thrown on his head. What to do? He’ll have to clear. But anyhow he managed, Germany, she managed that. “I shall pay off the debt as you’ve fixed, not by money but by supplying industrial things.”

   They had to agree otherwise at present that devastated Germany how can she pay by money. So industrial things they wanted, they admitted that. “Yes, you’ll give up things.”

   But German commodities as loan they took, England, France, they took, and when they began to sell in the market that had the first choice. And their own industry began to die. Ha, ha, ha. So much so that at last they abolished that, “No, we don’t want any loan from you. No industrial things we’re going to take. Our market is finished.”


   Germany. And that Hitler classification. Clever and industrious. He told, “I try to fill up all my worker’s position from this section.” He classified them. “Clever and industrious, clever and lazy. Stupid and industrious, stupid and lazy.” Four classifications.

   “So clever and industrious I want to fill up my whole acting campaign. And clever and lazy, I want to make them as leader of the department.” A peculiar thing. “Because they’re clever they’ll be able to manage the office, and lazy, they’ll not be spent up, their energy will be saved. They’ll always save their energy, at the time of need I shall get their help. So I make them the officer class, from the clever and lazy, officer class.” This is peculiar thing, clever and lazy, from that section officers are selected. “And clever and industrious they fill up the general workmen.”

   “And stupid and lazy, if I can I shall try to find something, some job for them. But stupid and industrious, I keep them far away. Because industrious they must do something, and stupid they’ll do wrong. So another group will be necessary to undo their action. So stupid and industrious I keep very far away.”


   And we also think stupid and industrious is the karmī class. And stupid and lazy is the jñānī, the renunciationist, stupid and lazy. And clever and industrious are the Vaiṣṇavas. And clever and lazy is Kṛṣṇa.


Devotees: (Group laughter)


Śrīla Śrīdhara Mahārāja: Ha, ha, ha. One Vaiṣṇava classified in this way. Ha, ha, ha.

   Hare Kṛṣṇa. Gaura Hari. Gaura Hari.


   Eisenhower he was a German by birth, but he had that task to fight against Germany. He was German by birth, Eisenhower.

   Hare Kṛṣṇa. And Einstein, first he was in Germany, but afterwards he fled from there. He was Yehudi by birth. So when Yehudi murdering campaign, that is a very black spot on Hitler, heinous actions. Because in the first great war Yehudis they betrayed Germany. I was told at that time. So in this second great war Hitler was very much, too much anti Yehudi. So much so that heinously murdering them in cold blood. Ke?


Badrinārāyaṇa: Akṣayānanda Mahārāja.


Śrīla Śrīdhara Mahārāja: Oh. At last Akṣay...



   ...if some filth thrown that side, that will surely come over my body and make me dirty.

   So these Ācāryas are direct appointment of Swāmī Mahārāja. In the first occasion I...




   Wholesale faith and wholesale surrendered to the divine idea, personified in one place. And I’m asked, just as we can give up one suit or shoe, leaving one and take another. To change Guru like that is horrible thing. Crush the innermost sentiment of the soul. The finest sentiment in the soul will be there, and if that is to be plagued like this that is very, very intolerable, disastrous, unfortunate. What can we do?

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

   Then the next man is Kīrtanānanda...



   Ha, ha, ha. Hand shaking of different kinds. It may be formal. Suppose Reagan comes to see the Russian President, for courtesy, formality sake, may shake hands, but the opposite.


Devotees: (Group laughter)


Śrīla Śrīdhara Mahārāja: It may be formal, and it may be real, hand shaking.

   When Lal Bahadur Shastri, for one year he was the Prime Minister, he went to visit Russia, and he gave namas te, not hand shaking, namas te. And that was very much appreciated by them. By hand shaking and the courtesy as namas te, folded palms from far away without touching the body. Some made some remark there may be some contagious disease also by hand shaking. That is not very good. But namas te from far away, that sort of courtesy that is well and good.


Akṣayānanda Mahārāja: Giving fitting honour to our leaders from a distance.

   Mahārāja, I also have one letter from Mañjuālī.


Śrīla Śrīdhara Mahārāja: Yes. What is that?


Akṣayānanda Mahārāja: She’s in England now.


Śrīla Śrīdhara Mahārāja: How long, how many days?


Akṣayānanda Mahārāja: She hopes to leave London by the sixteenth or seventeenth, that’s within only three or four days.


Śrīla Śrīdhara Mahārāja: She’s expected here?


Akṣayānanda Mahārāja: No. To leave there, to leave London.


Śrīla Śrīdhara Mahārāja: To leave London.


Akṣayānanda Mahārāja: Sixteenth or seventeenth.


Śrīla Śrīdhara Mahārāja: Sixteenth or seventeenth. Then from there to India? Direct?


Akṣayānanda Mahārāja: Yes. But the plane ticket is a little uncertain. So - got this letter from America.


Śrīla Śrīdhara Mahārāja: Any possibility of her meeting with Jayatīrtha Mahārāja?


Akṣayānanda Mahārāja: Doesn’t say that.


Śrīla Śrīdhara Mahārāja: Or Vaiṣṇava Charan?


Akṣayānanda Mahārāja: No.


Śrīla Śrīdhara Mahārāja: Jayatīrtha Mahārāja may try to see Vaiṣṇava Charan at least.


Akṣayānanda Mahārāja: She’s staying with Aranya Mahārāja and maybe with Mr. Sharma.


Śrīla Śrīdhara Mahārāja: Hmm, that’s good. Gaura Hari.


Akṣayānanda Mahārāja: But the men of Jayatīrtha are giving some trouble to Aranya Mahārāja.


Śrīla Śrīdhara Mahārāja: Jayatīrtha?


Akṣayānanda Mahārāja: Yeah. They want one of his - he had a big painting, a life size photograph of Swāmī Mahārāja. Aranya Mahārāja has got that. So Jayatīrtha’s men say that ‘You must give us that big picture, otherwise we’ll go to court.’ Childish dealings.


Śrīla Śrīdhara Mahārāja: They’re asking Aranya Mahārāja?


Akṣayānanda Mahārāja: Yeah. They’re threatening him.


Śrīla Śrīdhara Mahārāja: “You’ve no right to keep Swāmī Mahārāja’s photo.”


Akṣayānanda Mahārāja: Yeah. It’s a special picture which they like very much also. It’s a like, big like.


Śrīla Śrīdhara Mahārāja: Yes, but Aranya Mahārāja he’s continuing to be the disciple of Swāmī Mahārāja.


Akṣayānanda Mahārāja: Yeah. Of course.


Śrīla Śrīdhara Mahārāja: Then, why? They may go to court, but how they can ask him to remove that?


Akṣayānanda Mahārāja: Idle brāhmaṇa. Also one letter from Sudhīra Mahārāja. You might have heard it.


Śrīla Śrīdhara Mahārāja: What is there? I forgot.


Akṣayānanda Mahārāja: That in Africa, Yudhāmanyu says there’s one boy there, Tulasī dāsa, one ISKCON man, Tulasī dāsa, he had Yudhāmanyu arrested for distributing Search For Śrī Kṛṣṇa.


Śrīla Śrīdhara Mahārāja: Yes. He was?


Akṣayānanda Mahārāja: He was arrested, Yudhāmanyu was arrested by the order of this Tulasī dāsa, in one shopping centre in public place in Africa.


Śrīla Śrīdhara Mahārāja: So none will be allowed to sell any other book?


Akṣayānanda Mahārāja: Yes.


Śrīla Śrīdhara Mahārāja: How it can be the law? I can’t understand.


Akṣayānanda Mahārāja: Well, because the police they do not this selling anyway, they don’t like the book selling anyway, so Tulasī dāsa has made this cross, tactic...


Śrīla Śrīdhara Mahārāja: So they’re trying to oppose this book, by hook or by crook?


Akṣayānanda Mahārāja: Yes.


Śrīla Śrīdhara Mahārāja: A dangerous bullet.


Akṣayānanda Mahārāja: Dangerous bullet. Cannon.


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


Akṣayānanda Mahārāja: That’s all the news.


Śrīla Śrīdhara Mahārāja: Kṛṣṇa. Gaura Hari.

Acyutānanda remarked a very good expression. “Kṛṣṇa dancing.” When he was sent to Dāmodara Mahārāja by me for the negotiation of the land at that place where ISKCON is at present, for some days he had to stay there. And Dāmodara Mahārāja giving some food he fled away for bhikṣā or something. And what was given to him that was finished, and after few days fasting he came here suddenly.

   Then someone asked, “Why did you stay there for - one day nothing, you could have come earlier? Why after two days fasting you’ve come here?”

   “Kṛṣṇa dancing, He’s dancing, He has no time to cast glance to any. He’s mad in His own dance. And also dancing in that flow He’s pushing so many things in different directions. He does not care for it. He’s dancing in His own sweet way. And by that wave so many things are thrown aside by His autocratic type of dancing. So no attention possible for Him to give to us. Whether I’m fasting, or I’m dying, or I’m living, does not matter to Him. He’s dancing in His own way, careless of the environment.”


   I also read in B.A. class in the Preface of a book, Mudalakha [?] the author was a Śivaite, devotee of Śiva. In the introduction he wrote one poem, there he told that, “Śiva wanted to dance, Mahādeva, Rudra, who is supposed to be the destroying agent of the whole creation, Rudra. He wanted once to dance with His full sentiment. But if he pushes, moves his legs a little strongly then the earth going down. If he throws his arms and hands over, so many stars are being displaced. Then what to do? The poor Mahādeva wanted to dance but he could not get the opportunity to dance in his fullest way.”


   So big vibration flows are like that, nirguṇa. That is nirguṇa is the highest type of automatic flow. And we’re asked to join the dancing in that plane. That is the dancing of Kṛṣṇa. The most fundamental plane having its flow, not ether, but further, more, most fundamental plane. That is bhakti, devotion. That is For Itself. Reality is For Itself. This kind, the flow of this quality. Everything For Him without caring so many local interests and provincial interests of so many other agents. Ahaitukī apratihatā.


sa vai puṁsāṁ paro dharmo, yato bhaktir adhokṣaje

ahaituky apratihatā, yayātmā suprasīdati


   [“The supreme occupation (dharma) for all humanity is that by which men can attain to loving devotional service unto the transcendental Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.”] [Śrīmad-Bhāgavatam, 1.2.6]


   The great declaration of Bhāgavatam, Śukadeva. Already there is the fundamental plane, the flow, the dancing is going on there. Everything wants to satisfy the whole, not any partial demand, not provincial interest, but the Absolute Interest. And everything is dancing to satisfy that most fundamental plane that is Kṛṣṇa, the Autocrat.


Ahaitukī apratihatā. What is bhakti, devotion proper? What is the absolute duty of the jīva soul, of all of us, absolute call of duty, absolute nature of duty? What is that? Sa vai puṁsāṁ paro dharmo. The highest duty of everyone is this. What is that? Paro dharmo, yato bhaktir adhokṣaje. Our adherence, our faithfulness, our submission to the unseen, to the transcendental. What cannot be reckoned by any interested sentiment of us. Yato adhokṣaje. Ahaitukī and apratihatā. And that is causeless, and that is eternally flowing, no beginning, no end. And none can oppose it. Irresistible. Causeless and irresistible. That is no past, all present, no future, all present. No transformation, always new brand continuing, continuous flow, nitya, eternal. The eternal most fundamental flow for the satisfaction of the Absolute Whole. That is the most undercurrent fundamental wave. And we, leaving all our provincial and local interest to join that. That is what is necessary, that is śuddha bhakti. Kṛṣṇa is dancing and we’re to connect us in that sort of wave of dancing.


Akṣayānanda Mahārāja: Mahārāja. ________________________________ [?]


Devotee: __________________ [?]


Śrīla Śrīdhara Mahārāja: Sa vai puṁsāṁ paro dharmo, yato bhaktir adhokṣaje. Adhokṣaja means transcendental, which is not to come with your sense perception, whether gross or fine, whether physical or mental, beyond that. Beyond that a flow is going on that is nirguṇa. Guṇa means that separate interest, local, provincial interest, group interest, extended selfish interest. No. Wholesale.

   So Hegel says in his philosophy, “Reality must be By Itself and For Itself.” That will be the main sign of reality. If He exists to satisfy any other thing then that will be higher. And if He’s caused, created by another then the creator will be higher. So if we say anything absolute then the cause is within, and the future, the satisfaction, the purpose of existence, also within. These two things must be given - Everything is For Himself, For Kṛṣṇa. Kṛṣṇa priti. Every point in the Absolute Existence, they enquire after satisfaction of the Whole.


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]


   “I’m the enjoyer of everything here. And you come to harmonise with Me in that way, you’ll be saved, you’ll be normal. Otherwise you’ll be abnormal and there’ll be hitch between you and ABC, so many. But that plane you must find out, and you must tune yourself with that layer.”


   That is what is nirguṇa, this is nirguṇa. And not summation of all negation as the Buddhists or the Śaṅkarites, ‘summation of all negation, sum total of all negativeness, that is nirguṇa, that is zero, an abstract philosophical zero.’ That is not nirguṇa. Zero is not nirguṇa. But it is positive, and it is full fledged flow, and it is For Itself, and it is eternal. That is the concrete thing underlined. And that is beautiful, that is love. That is not power, neither power nor knowledge only, intellectualism. But that is love, that is beauty, all attractive, all accommodating. And that is the highest force, highest justice, all within that. Justice as well as power are subservient to that beauty, such absolute beautiful. Harmony, beauty, love, affection, all similar things.

   And that is the finding of Śrīmad-Bhāgavatam. And Mahāprabhu Śrī Caitanydeva recommended for us only the same. Try to go that side. Try to achieve the wholesale. The whole fortune you may get there, highest fortune of all of us is there. That is His call, approach generally through the sound, that will be easy. Without approaching - eye experience, but ear experience you try to use, it will be very simple. Very simple to try to utilise the ear experience. Then all other experience also may be used to help it, the eye experience, the Śrī Mūrti, Arcā, so many other experience may be utilised. But ear experience should be given the lead of your approach towards that world. With the subtle most, hear, the ether, sound, and nearer to that most subtle sense experience is sound. So with sound only you can approach, but sound must be surcharged with truth, not false sound, nāmākṣara, nāmāparādha. No.

   Where did you get the proper sound, Vaikuṇṭha śabda, the sound which is surcharged with Divinity? Through the agent, sādhu, Ṣaḍ Guru. With the help of the scriptures you’re to understand Ṣaḍ Guru, the real bona fide agent, and connecting through him you may take the course of the sound experience mainly. The scripture, that is also sound, visualised sound, scripture is.

   So anyhow, that is the world, that is your inner most hankering there for beauty, for affection, for love. Neither for justice, or knowledge, nor for power. Power cannot quench your thirst, and knowledge also can’t quench your thirst. But without knowledge, without power, only that love can quench your thirst, independent of knowledge and power.

Karmīs, they’re seekers after power, they want to become masters of potency. And the jñānīs their ultimate goal to know things and finish the negation. All that experience to be cast off, nothing to keep, they find ultimately. Justice says all dismissed, there’s some sort of defect, dismiss it. Neti, neti, neti. In this way. Tamna, tamna, tamna. This is not, this is not, this is not. In this way, in this process they’ll eliminate everything and go to nothingness, nothing is good. So all things of experience eliminated, only knower alone, that is samādhi. Subject living alone, divorcing all sorts of environmental experience, that is known as samādhi. If you wake, that is deep slumber, if you wake you will be conscious of so many things and they’re all mortal, you’re contaminated. So you’re not to wake, not to come in connection with the environment. If you do that you’ll come in connection with the mortality, with the change undesirable.

   But the Vaiṣṇavas say that soul eliminating all this mortal environment, he can with the help of the higher agents, if he can secure a visa then he can enter another land, happy land. The passport won’t be effective. Visa is necessary to enter there. And visa is given only to them who will have some contribution to that particular land. With this consideration visa is given. So when we shall be prepared to do something good for the land, that is serve the land, then we’ll be allowed there. So with the spirit of service, that is the inner most function of the soul, we can come across that spiritual land, land of dedication. Land of exploitation, land of dedication, in the middle the abscissa, the land of renunciation condition. Mainly these things. Bhoga, bhukti, mukti, bhakti. Bhukti, bhoga, enjoyment. Mukti, renunciation, release, relief from reaction. And then bhakti, dedication. By dedication we can enter, have the opportunity of entering into another land, another plane of life, which is grand. But there is also sense of duty and some regulation in the beginning, but...





Śrīla Śrīdhara Mahārāja: ...enters into labour, dedication, then no regulations, no duty consciousness - all disappears, only labour of love. If we do not do our service we don’t feel any better within us. That is rāga, anurāga, that is the labour of love. They cannot sit idle, they cannot but do the sweet service of the Lord. Very sweet, sweetness is the urge which gives them impetus to work for his Lord. That is the highest position of life, labour of love, sweet labour of love. And that is all satisfying. That is found in Vṛndāvana, Vraja, or Goloka, the higher sphere.

   Vaikuṇṭha has got straight angle hemisphere, two and a half rasa, śanta, dāsya, sākhya half is found in Vaikuṇṭha. No confidential service, half confidential, and mainly with the attitude of Master and man the service is done. And also respect is there.

   But in the other half more friendly, then it takes the shape of filial service, affectionate. And then in the service of consort-hood, the wholesale transaction is possible there. There are also different groups. We’re told that the main group of the highest type of service is in the camp of Rādhārāṇī. Our attraction is that line, our Guru Mahārāja. In our Guru Paramparā we find that, in the Guru Paramparā.


mahāprabhu śrī-caitanya, rādhā-kṛṣṇa nahe anya

rūpānuga janera jīvana viśwambhara priyaṅkara

śrī-swarūpa dāmodara, śrī-goswāmī rūpa-sanātana


   [“Mahāprabhu Śrī Caitanya is non-different from Śrī Śrī Rādhā and Kṛṣṇa and is the very life of those Vaiṣṇavas who follow Śrī Rūpa Goswāmī. Śrī Svarūpa Dāmodara Goswāmī, Rūpa Goswāmī, and Sanātana Goswāmī were the givers of great happiness to Viśvambhara (Śrī Caitanya).”]

   [Brahma-Mādhva-Gauḍīya Sampradāya, 6] [Compiled by Śrīla Bhaktisiddhānta Saraswatī Ṭhākura]

   [Songs Of The Vaiṣṇava Ācāryas, p 90-2]


   All in the camp of Rādhārāṇī’s sweet service rendered by heart. The acme, highest conception of the realisation possible ever in the whole. Rādhā dāsya, Rādhā kaiṅkaryyaṁ. So not to be pushing enough to approach direct towards Kṛṣṇa, but to try to enter into the camp of Rādhārāṇī and there to become adjusted in any particular line of service there. Also many things in details are there. So mainly we’re part of potency, and the whole potency is represented by Rādhārāṇī in its fullest form. And anyhow to be adjusted there within Her camp, that should be the highest aim. Gradually we shall understand that. It is mainly given in the Guru Paramparā, and in the mantram also which we get from Guru. There also the meaning is there in that, and it will lead us there. So the formula is there, and by the formula we shall give attention, and we shall try to find out what is within. And also what is within in me.


   ‘My finest element in me, and the finest element in the formula, that will be connected and harmonised, adjusted. This is my goal. And I’m also mixed with so many things, thoughts and ideas, but my inner existence is found in this formula. Eliminating all these outer dress, I shall try to find out myself, according to this formula. This is - here is myself. I have acquired foreign things, so many, wandering in this material world of exploitation, but this is all foreign, unnecessary. Eliminate, eliminate. And what am I? It is mentioned in the formula. That is my inner self, and I must reach that goal.’


   Hare Kṛṣṇa. And all our spiritual advices in the line of Guru Paramparā, they’re also in that line. Any way we shall have to go to merge in that line, following them, we shall be their followers, strict sense followers.

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

   Long and short of the whole thing is like this.

   Kṛṣṇa. Kṛṣṇa. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Nitāi Gaura Hari bol. Ke?


Devotee: ____________________ [?]


Śrīla Śrīdhara Mahārāja: _______________ [?]



   ________ [?] The success of karma is in jñāna, in attainment over jñāna.


na hi jñānena sadṛśaṁ, pavitram iha vidyate

[tat svayaṁ yoga-saṁsiddhaḥ, kālenātmani vindati]


   [“Among the aforementioned practices of sacrifice, austerity, and yoga, there is nothing as pure as divine knowledge. After a long time, a person who has achieved perfection in his practice on the path of selfless action realises such knowledge spontaneously within his heart.”] [Bhagavad-gītā, 4.38]


   But proper jñāna is sambandha jñāna. And this is artificial, undesirable jñāna,which is going towards Brahman conception and limit that. And gradually from the material conception comes to spiritual conception, and then that Brahman and jīva in the same rank. And again Parabrahman, Vāsudeva, Nārāyaṇa, in this way it is proceeding towards.


[śreyān dravyamayād yajñāj, jñāna-yajñaḥ parantapa]

sarvaṁ karmākhilaṁ pārtha, jñāne parisamāpyate


   [“O Arjuna, subduer of the enemy, of those various sacrifices, the sacrifice of knowledge as mentioned, brahmāgnāv apare [Gītā, 4.25] is far superior to the sacrifice of various articles, indicated by brahmārpaṇaṁ brahma haviḥ [Gītā, 4.24], because all action ultimately culminates in knowledge.”]

   [Bhagavad-gītā, 4.33]


tat svayaṁ yoga-saṁsiddhaḥ, kālenātmani vindati [Bhagavad-gītā, 4.38]


śraddhāvān labhate jñānaṁ tat-paraḥ saṁyatendriyaḥ

jñānaṁ labdhvā parāṁ śāntim acireṇādhigacchati


   [“After internal purification through non-fruitive action, genuine knowledge arises. Such knowledge is attained by the intelligent, sense-controlled theist who accepts this scriptural purport, and who with sublime faith remains devoted to the path of selfless action. He swiftly attains the profound tranquillity of eradicating the vicious cycle of recurring birth and death.”] [Bhagavad-gītā, 4.39]


   Then, jñānī namapi.


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]


   In this way gradation is passing through, that sort of jñāna, not artificial jñāna, abnormal jñāna. Knowledge proper, which is not promised to avoid personal conception of the Absolute, that sort of jñāna.


Akṣayānanda Mahārāja: Niṣkāma karma proper therefore means bhakti.


Śrīla Śrīdhara Mahārāja: Niṣkāma karma, that is which is ordered by the Vedas in varṇāśrama, to do that without any particular object, or aim.


Akṣayānanda Mahārāja: Duty.


Śrīla Śrīdhara Mahārāja: Because the Vedas have asked me to do I do. That is niṣkāma. Then knowledge proper will come out of that. And that knowledge also if rightly followed, then Parabrahman jñāna will come. After Brahman there is Parabrahman. In this way in a fair way it will make progress. And that is unfair way, jñāna yoga. In that chapter perhaps jñāna yoga is being dealt _______ [?]


Akṣayānanda Mahārāja: Yes. Previous chapter karma yoga.


Devotee: ________________________________ [?]


Śrīla Śrīdhara Mahārāja: _______________________________ [?]




Akṣayānanda Mahārāja: ...means that the actual jñāna yoga is...


Śrīla Śrīdhara Mahārāja: Niṣkāma karma ___________________________ [?] Not forced knowledge but automatic outcome of niṣkāma karma. That is sure to lead towards bhakti.


loke vyavāyāmiṣa-madya-sevā, nityā hi jantor na hi tatra codanā

[vyavasthitis teṣu vivāha-yajña,-surā-grahair āsu nivṛttir iṣṭā]


   [“Everyone is naturally inclined to have sex, eat meat, and drink wine. There is no need for the scripture to encourage these things. The scriptures do, however, give concessions to people who are determined to do these things. The scriptures therefore grant a license to enjoy sex by allowing sexual intercourse with one’s lawfully wedded wife at the proper time of the month. They grant a license to eat meat to those who perform a certain kind of sacrifice, and a license to drink wine to those who perform the Sautramani sacrifice. The purpose of granting these licenses for sense gratification is only to restrict these activities and encourage people to give them up altogether. The real intention of the Vedic injunctions regarding sex, meat-eating, and wine-drinking is to make one abstain from these activities.”] [Śrīmad-Bhāgavatam, 11.5.11]


   Just as according to the classification, the stage of the audience, instalment is given, something.


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]


   In the mind, just as a scholar is giving training to a boy, he knows much, but in that way he’s giving some small instalment to him. But in his mind that gradually he’ll lead to this side, that thing, adhikāra. Niṣkāma karma, then jñāna, and jñāna proper, when he’s guided towards Bhāgavata, Personal God, not impersonal. Impersonal, that is an artificial thing. In general the natural way must go to - jñāna means person. As I say, that I’m a person, I’m a particle of knowledge, I’m a person. And the ocean of knowledge, that is not person, that is substance like ocean water, or ether? But a particle, I’m endowed with individuality, so,


bahūnāṁ janmanām ante, jñānavān māṁ prapadyate

vāsudevaḥ [sarvam iti, sa mahātmā sudurlabhaḥ]


   [“After many, many births, the knowledgeable person (who happens to attain the association of such a pure devotee) finally comes to understand that the whole universe of moving and stationary being is of the nature of Vāsudeva alone, inasmuch as all are subordinate to Vāsudeva. Having grasped this conception, he surrenders unto Me. Know such a great soul to be extremely rare.”] [Bhagavad-gītā, 7.19]


   When a jñānī can feel that He’s Vāsudeva, it is not Brahman, inner substance of spirit. But spirit means automatically person. He’s a big person. Big knowledge means big person, the biggest person. Knowledge means person. I’m a particle of knowledge, I’m person. So knowledge means personality. Anu caitanya is anu person, and bṛhat caitanya is bṛhat person. He’s Vāsudeva.

   Then bhakti begins, head bends to His feet. Otherwise I’m one, I’m a particle of the ocean of consciousness, all inert thing, or impersonal, one and the same. But the big person, the ocean is personified, and I’m a spark, or drop personified, anu caitanya, and the ocean’s personified, so I must submit to the ocean. That is the natural flow of the knowledge proper.

   Vedic knowledge is drawing towards that direction. So jñāna yoga means knowledge of that type. And this is mislead knowledge which is taking towards brahma jñāna, so ‘ham. So ‘ham, it is all right, so ‘ham, but what is sa, there the difference. ‘I’m spirit,’ so far common, but there is also qualitative difference, in spiritual substance. Just as in material - material stone and water is not same thing. Ether also material and stone also material. So in the spiritual substance also gradation, taṭa-stha. Then Vaikuṇṭha spirit, then Goloka spirit, then differentiation there.

   And Kṛṣṇa also. Kṛṣṇa in Vṛndāvana, and when Kṛṣṇa in Vaikuṇṭha They’re different Kṛṣṇa. They’re inseparable, all Avatāra, They’re rather treated as functional position. Kṣīrodakaśāyī Viṣṇu, Kāraṇārṇavaśāyī Viṣṇu, They’re all Supreme, but Supreme with the difference in function. We’re to take like that. Even Kṛṣṇa conception there is gradation. Svayaṁ-Bhagavān only by the side of Rādhārāṇī. Svayaṁ-Rūpa, then Svayaṁ-Prakāśa, Prabhāva, Vaibhava. In this way in Kṛṣṇa conception also there is gradation.

   So in realisation there is always gradation. But they cannot be divided into separate parts, so we’re to think like limited function, and bigger function, in this way small and big. In this way we’re to think.

   Nārāyaṇa and Kṛṣṇa, continuous, same one, but functional difference.

   Just as king in the court, king in the harem, different man, but same man. He’s in the court, he’s in the war field, battle field, and also he’s in the - making donations, or in family interest with wife and children. There’s difference there, so many, such difference we may think about him.


Devotee: _____________ [?]


Śrīla Śrīdhara Mahārāja: _______________________________ [?]




   ... stage of consciousness where we’re awake, but that is something like imagination, misconception. It is within misconception of the truth, no proper conception of the truth. So whatever loss and gain, all misconception, it is not so. This is not mine. This belongs to the Supreme, everything.

Raja _______________ [?] A king’s empire, that is nothing, it is evaporating ____ [?] within few minutes. That is all transient. If we want to have real knowledge, real gain, we’re to eliminate all these mania. Our own interest is being thrust on the universal interest. It is false. Universe has got its own interest, He’s moving in that way. And I’m trying to thrust my interest over it. It is imaginary, futile, it is mania, and we’re suffering from mania of māyā, all imagination, illusion, svapna-vada, like dream. Dreaming coming from within. We see in a dream so many facts outside me, but really it’s coming from me, from within, not in the outside world. So also whatever we do here, the universal movement is not affected at all. All concoction.


Devotee: _______________________ [?]


Śrīla Śrīdhara Mahārāja: In our Guru Mahārāja’s time we did not observe all these things. Here also we don’t observe. Did Śyāmānanda Prabhu come back?


Badrinārāyaṇa: Yes Mahārāja, yes.


Śrīla Śrīdhara Mahārāja: She has got no question?



Devotee: ...heard that Śrīla Prabhupāda mentioned that there are Deities of Lord Kṛṣṇa on every single continent, but that some are known and some are hidden. Do you have anything to say on this?


Śrīla Śrīdhara Mahārāja: What does she say?


Badrinārāyaṇa: She said that she’s heard Śrīla Prabhupāda Swāmī Mahārāja said that there are Deities on every continent, all over the earth. But some are hidden and some are revealed. Do you have anything to say about that? The Deities of Kṛṣṇa?


Śrīla Śrīdhara Mahārāja: Not clear. Deities of Kṛṣṇa everywhere it may be, if we’ve got the eye to see. Otherwise how can They be everywhere? Sarvatya krsne murti kali jal mal ________________________ [?]

Everywhere the Śrī Mūrti of Kṛṣṇa is dazzling in Its Own glory. But only those can have a view of that whose eyes are clear, not covered with so many thousands of prejudices. Viṣaya dhuli te _____________ [?]

So many prejudices, so many demands, desires, that are covering our mental eye, rather the eye of the soul. The real seer inside is the soul, and so many thick prejudices, good, bad, are covering our eyes so we can’t see Him. If that is cleared, the prejudices are removed, then we can see that Kṛṣṇa is there, everywhere. He’s everywhere.

   Mahāprabhu when He’s seeing a forest, “O, this is Vṛndāvana.” Any hill, “O, Govardhana.” Any river, “O, this is Yamunā.”

   Everything, always the seer, always on the level of the standard where he can have direct contact with Kṛṣṇa, the Loving Autocrat. The Autocrat, the Beautiful, everywhere He is. He’s my Master, He’s my Lord, and I can’t see Him. He’s my owner, everything, and I can’t see Him. What a farce. Why such? I have made Him a foreign thing. I have, rather, made Him far away, far away.

   Now the question will come. If anyone being in connection of Kṛṣṇa, can he come far away? The māyā can handle and overtake him, or her? So it is told anādi-bahirmukha. Our position is in the taṭasthā, in the marginal plane. But our two kinds of opposite adopt-ability. In the inner most plane there is Kṛṣṇa, and the outer most plane we can come to this world of māyā.

   Just as a jīva, a soul, in human position he may be of different mentality, sometimes woman mentality, sometimes man mentality. Sometimes a cow, the bird, the tree, he’s accommodating with his paraphernalia in different ways here. It is possible. The soul is one, but sometimes the soul, sometimes a man he’s a king, sometimes he’s a beggar, but that man mentality is there. And sometimes a politician, sometimes a philanthropist, but the central soul is a separate thing. But adopt-ability makes him to be shown in different plane, in different way. So also not only human species but so many species also.

   So the soul may have different planes and position and understanding, and achievement differs accordingly. And the soul when outside focus, and inside focus he can see many things upwards. When with the tendency of exploitation he comes into some world. And when the tendency of dedication is utilised he enters into another world. And there also the Vaikuṇṭha, Goloka, all these things in the Kṛṣṇa world, they come to be the object of our experience.

   So my inner most wealth or property is Kṛṣṇa. If we can see, look at the deepest insight. And with the tendency of exploitation we come outside. And by the help of the dedication tendency, that Yogamāyā, centre carrying current, out carrying current, in carrying current. If I take advantage of the in carrying current I can go and see Kṛṣṇa. And out carrying current I can go to the other things. At present our condition that we’re in the midst of deep out carrying current. And anyhow by my previous action I have come across some agent who are saying about my inner wealth. And with the help of the in carrying current, the current of dedication, we can enter into another world where everywhere there is Kṛṣṇa. Everywhere my Lord is there.

   I’m to be exploited by Him. I’m not an exploiting agent, but I’m to be exploited. I’m potency, I’m not potency possessor. Potency possessor is He. And I’m a kind of potency to be utilised in His service. That is what is necessary. So He’s there, but we cannot see Him. We see so many things according to our position. Our different positions are showing different things outside. But if we can be placed in normal position we can see that Kṛṣṇa is everywhere. He’s everywhere, at the back of everything He’s there.

   Stava jangam dakhe nadaketi murti sarvatya svure ta istha deva sphurti [?]

   On the background, He sees everything. Apparently we see this matter and life, material cover and then mental cover, all these things. But nadaketa murti, but deeper vision will see no, Kṛṣṇa is at the back of everything, otherwise nothing can exist if He withdraws. But depth of intelligence, depth of our sight, our seeing is different.


   Just as the politicians see, that Korea there was a plane crash, some say that American misdealing is at the bottom. In an ordinary plane they put some political inspection. And some say Russia’s misunderstanding is the cause of the slaughter, all these. The backside, one reads backside. Here is Mr. Reagan. Here is Mr. Russia. In this way, at the background. Superficially is something, and deeper vision says that no, at the root is another energy.


   Similarly, we see generally many things apathetic to our interest, clashing to our interest.

   But Gītā says, “Be indifferent to your environment and go on with your duty.”

   But Bhāgavatam says, “No. Everything is positively good to you. Try to find out that. Nothing is bad. Through every incident Kṛṣṇa’s will is approaching you. You try to find out that.”


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]


   With sincere attention you try to find, try to read your environment, everywhere there is good will of Kṛṣṇa. If you can try to read your environment in this way, very soon you’ll find ‘yes, really it is so.’ All transaction with you only coming from Kṛṣṇa. All affection, and no bitterness. We’re taught to read the environment in this way. If you can follow this path you will find very soon that you are free from all wrong prejudices, and you’ll be in the domain of Kṛṣṇa. Try to find out, with your best sincerity, try to read the environment. It is Kṛṣṇa at the back. All good, nothing bad. Try to take up in this way.

   That is search for Kṛṣṇa, and He’s there. Search for Kṛṣṇa. Don’t search for your temporary satisfaction, pleasure, or any retirement, rest. Neither temporary pleasure nor rest, but always search for Kṛṣṇa, to serve Him. And Kṛṣṇa will be in your sight in no time. Search for Kṛṣṇa. Brahma-jijñāsā. Enquire about where you are. The All-Comprehensive Entity, which includes your existence and all the existence of the whole. Enquire about brahma-jijñāsā. And search for Śrī Kṛṣṇa, not the All-Comprehensive Principle, but the heart’s satisfying Lord, where is He? Try to search Him and you’ll find Him.


   You’ll find it is mentioned in Bṛhat-Bhāgavatāmṛtam, one soul through a particular process of sādhana, first meeting with Kṛṣṇa. When Kṛṣṇa coming back with the cows from the forest to home, in the way, that soul had got his emancipation and connection with Kṛṣṇa. Suddenly Kṛṣṇa found him and embraced him. And with the ecstasy of His joy He fainted, Kṛṣṇa fainted.

   Balarāma only could detect that. “That a newcomer, a new friend has joined Our līlā. From long, long bondage he’s released and he joined, and met Kṛṣṇa here. And Kṛṣṇa is so satisfied to find that old friend that with the ecstasy of joy He’s fainted.” Then Balarāma managed to take Him in the consciousness.

   Then Kṛṣṇa began to say, “My friend, how could you pass so many days forgetting Me? How was it possible for you? I’m longing for you for so many days. And you were - I know everything, but when for search of Me you were begging from door to door, and some were treating gently, and some were harshly. All I know My friend. Anyhow after long separation you have joined us. Come, come after.” In this way.


   He’s waiting with His hankering heart to meet every one of us. He’s infinite, He can accommodate all of us with our full satisfaction. No bankruptcy there. Our heart’s full thirst, we can be satisfied in Him, every one of us, thinking that as if He’s only for me.

   So we’re told that the other world, that the motherly affection, she’s waiting for the son who has left her and wandering in the street, lost. Son is lost, wandering here, there. Mother with affectionate heart waiting to get the son back. And when the son comes, she’s always watching, she’s ever ready to accept, to take him in the lap. Something like that.


   That is everything. This is meek and in a partial consideration. Māyā is in the negligent part. Just as prison houses occupy the negligent part of a country. Free souls are moving in the broad land. And here and there the prison houses. And when one is released from the prison houses he comes to live in the country at large.

   Infringement, hater of our own self satisfaction in exploitation, or renunciation, two phases. Either to lord it over everything, or to go to sleep, but both is abnormal. Only to be always attendant in our own function, what is attached in the universal necessity. We shall be always alert there, to do my function towards the universe. And the universe is Kṛṣṇa, His interest, He’s personified, everything, every interest personified, universal interest personified there.


   Some sham love, imitation love we find here, and we’re mad for that. But love proper, how beautiful, how attractive that must be. And the centre of all such real love, how much beautiful, desirable, will that be. A drop of love, here, there, Romeo, Juliet, Dusanta, Śakuntalā, in the drama we find so many ideals of mundane love here. But love proper, how desirable that’ll be, and when that is personified how beautiful that should be.


   Can’t see? Eh? When we’re in that plane we can see Him, and nothing else. He and His paraphernalia, His līlā. But searching another plane.

   Just as a dog cannot understand the ways of the human society, our position is like that, somehow or other. A dog mentality can be transformed into human mentality, then of course the dog can see, feel, things of the human society, good, bad, everything. So stage of consciousness.

   Kṛṣṇa jñāna. And from here to reach to that level, sādhu saṅga, then bhajan, then anartha-nivṛtti, niṣṭhā, ruci, bhāva. When we reach the stage of bhāva bhakti then we can have some glimpse. And then prema, then we can be lifted in that plane, we can see Kṛṣṇa. And prema, sneha, mana, pranaya, rāga, anurāga, bhāva, mahābhāva. So many stages there are in Kṛṣṇa conciousness. Everywhere development to be traced in this way from one to another. In the passing road we’re to finish, and then we can have that.





Śrīla Śrīdhara Mahārāja: ...may be felt in picture. But in reality if we want to have that we’re to march the long way mentioned, in this way. In Caitanya-caritāmṛta [Madhya-līlā, 19.151] it is said,


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


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


   While travelling through this brahmāṇḍa, this worldly area of eighty four lākhs of species, one fortunate soul can get a seed from Ṣaḍ Guru, a bona fide agent of the Vaikuṇṭha world, of the transcendental world.


mālī hañā kare sei bīja āropaṇa, [śravaṇa-kīrttana-jale karaye secana]


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


   He puts that seed into his heart, and accepts it in his heart, and nurtures it, just as with water and fertiliser. Then the sprout will come and the creeper will grow. Virajā brahmāṇḍa bhedi' yāya.


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

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


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

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


   It will pass through different stages of this exploiting world. Bhūr, Bhuvaḥ, Svaḥ, Mahā, Jana, Tapa, Satyaloka. Then Virajā, the stage of equilibrium, buffer state, abscissa. Virajā, Brahmaloka, then Paravyoma, then the world proper. Paravyoma. That the exploiting negative side, and dedicating positive side. He enters into dedicating life, latā. Then, tabe yāya tad upari 'goloka-vṛndāvana'. And passing through Paravyoma in its lower stage of dedication, he enters into the loving stage of dedication where the duty, where we render service not as duty but out of love. That is the domain of Kṛṣṇa, Goloka, Vṛndāvana, enters there and touches the feet of Kṛṣṇa. And then so many fruits the creeper can produce in connection with Kṛṣṇa. And that fruit of different types comes, and this man who has grown that creeper, he can taste of that fruit.


'prema-phala' pāki' paḍe, mālī āsvādaya / latā avalambi' mālī 'kalpa-vṛkṣa' pāya


   [“When the fruit of devotional service becomes ripe and falls down, the gardener tastes the fruit and thus takes advantage of the creeper and reaches the desire tree of the Lotus Feet of Kṛṣṇa in Goloka Vṛndāvana.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 19.162]


   And ultimately with the help of that creeper, the man himself can go there, and live there finally. This has been, in a figurative way, this has been extended to us for our understanding. What is the matter? How we can go there. Bhaktivinoda Ṭhākura,


je-dina gṛhe, bhajana dekhi, gṛhete goloka bhāya [caraṇa-sīdhu, dekhiyā gaṅgā, sukha nā sīmā pāya]


   [“Goloka Vṛndāvana appears in my home whenever I see the worship and service of Lord Hari taking place there. When I see the Ganges, that river of nectar emanating from the lotus feet of the Lord, my happiness knows no bounds.”] [The Songs Of Bhaktivinoda Ṭhākura, p 37-38]


   Bhaktivinoda Ṭhākura says, “When I see in my own house here the real temperament of Kṛṣṇa bhajana, it seems that Goloka has come down here. Kṛṣṇa with His paraphernalia He has come down to show His grace to me here. He can do anything, everything, He can come everywhere.”


   The king can enter, as king, his representative he can enter the prison house any moment he can come to see particularly. I’m under the law of prison house, but high officers or king, he’s not under the law of prison house. He can come and go, anywhere, to see any culprit. And when he likes he can release anybody any time. When he thinks that he’s no longer a culprit he can take him away with him, personally. So many things.


   When our inner fortune will awaken we’ll be able to see things. ‘This is Dhāma, Gaṅgā, the play of pastimes, the place of pastimes of Mahāprabhu, His Vigraha. These creepers, trees, all connected with Mahāprabhu Śrī Caitanydeva. Navadwīpa.’ Navadwīpa Dhāma, another representation of Vṛndāvana, something more. In Vṛndāvana in a fixed group they’re enjoying that divine rasa. And in Navadwīpa not only enjoying but that very rasa is being distributing here for the public, so generosity here, more magnanimity. It is no other ontologically than Vṛndāvana. Whatever we find in Vṛndāvana in Kṛṣṇa, that thing only dealt here, with this difference, that magnanimously it is open to the public.

   “How public can go to Vṛndāvana direct, in the special train, this is Navadwīpa Dhāma. No other concern, no other destination.” Mahāprabhu declared, “Only Vṛndāvana is our destination, no stoppage anywhere else, direct special train to Vṛndāvana. That is the acme of our realisation.” He announced. “And how to go there? Come, I’m giving admission ticket, and do this and that, this is the fare. You want it sincerely.” 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]


   “You desire, you hear about the nobility of the thing. And if you say, ‘yes I want,’ your sincere hankering that is the ticket, and I shall book you. Laulyam api mūlyam ekalaṁ. Only your sincere hankering, that is the ticket, nothing else necessary. Laulya, that is the seed of love, our sincere greed, innermost urge to have a thing, that is what is wanted, nothing else. That is the coin, all others are auxiliary things. You are traced in your taste, where your real inner taste is you are there. And I want that. If you give Me that I shall at once book you to Vṛndāvana. You’ll get Kṛṣṇa.”


   Innermost hankering, neither knowledge, nor your energy in the form of wealth, men, and other things, power, nothing else. Only the inner man, innermost taste for the thing, that is what is necessary. That is the wealth of that land. Without that none can live there. Sincere hankering.




nāhaṁ vipro na ca nara-patir nāpi vaiśyo [na śūdro

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

kintu prodyan-nikhila-paramānanda-pūrṇāmṛtābdher

gopī-bharttuḥ pada-kamalayor dāsa-dāsānudāsaḥ]


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


   Neither intellectualism is necessary, nor the political knowledge, neither financial knowledge, vaiśyo.

Or skill in labour, nothing is necessary. Only this is necessary. So brāhmaṇa, kṣatriya, vaiśya, śūdra, mleccha, nothing is necessary. The innermost awakening of the heart. There is Kṛṣṇa. And that is the qualification which can admit, give us admission in the school of the pure devotion.


Vidagdha Mādhava: Guru Mahārāja. There’s sādhu saṅga and different ways of developing this hankering. Could you...


Śrīla Śrīdhara Mahārāja: That is only sādhu saṅga, śravaṇa kīrtana, etc., what is done under the guidance of sādhu. Devotion is devotion’s cause. 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]


   Nothing than bhakti can produce bhakti, only bhakti can develop bhakti. So from sādhu saṅga. Just as light - a candle is lit from another light. So in the heart of sādhu the light is there, Kṛṣṇa consciousness, and from there this candle can be lit, in this way. Or the innate, it is under deep cover, anyhow to discover it. It is elementary thing, fundamental element. Nothing can produce devotion. It is the most fundamental plenary substance, dedication. Dedication. Many can stay in a harmonious place only through the nature of dedication. Otherwise disorganised, dispersed, scattered. How many means outcome of the dedication of all the units together. So bhaktyā sañjātayā bhaktyā, so dedication only helps dedication. No exploitation, nor renunciation, can help dedication. Dedication is the original subject anywhere to be found.

   In the sādhu, his dedicated life, that association may help your inner dedicating spirit. Or the scriptures, that also in a passive way can help your dedicating principle within to awaken. In this way, association. It is within me, and our external association to strengthen that, to develop that, similar things are necessary. By associating which I can increase the inner strength of my inner principle.


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]


Sādhu-śastra, when in passive or in active form, there is dedication, that will awaken my dedicating principle within, make it dynamic. It is now something like static, paralysed, in meagre stage, and that must be made active, developed form.

Sādhu saṅga, or śāstra saṅga, that does not only mean physical connection. There also must be inner hankering, where there’ll be dedicating spirit. One cannot have the association of the sādhu by the spiritual exploiting a sādhu, or being indifferent to a sādhu. But earnestly to utilise his precious influence, śraddhā, otherwise that will be aparādha, offence against sādhu, or śāstra. Only physical connection is not saṅga, association proper. Association means our earnest necessity. We must be conscious of our earnest necessity, that I shall want some help from him, with this spirit. I want to emulate my condition. Only physical nearness that does not mean sādhu saṅga.

   Then the librarian of a religious library he may not do sādhu saṅga. But so many mosquito and bugs they’re now taking sādhu saṅga, they’re very physically close. The inner transaction must be present there. The appreciation of sādhu, that is śraddhā, faith. We must associate with the sādhus with the interest of some higher faith development. And the faith means the principle of surrender. If I find any goodness I want to surrender myself, and not to exploit that thing for my lower purpose. Faith’s symptom is to have a thing by surrendering, higher thing. Faith necessarily takes us to higher association, so if we find any higher I want to surrender, I don’t want to exploit. If I approach a sādhu to exploit then that will be offence. But sādhu saṅga will be when I shall feel superior position, I want that high divine thing, I want to surrender. I don’t want to keep my separate account. I shall want to merge into his divine account.


Badrinārāyaṇa: At what age is service to Kṛṣṇa most desirable?


Śrīla Śrīdhara Mahārāja: What age? Ha, ha. No question of age. Prahlāda Mahārāja, Dhruva, they were child. Life is continued from previous, development of previous life also can come in this life. So age is not a factor. ___________________________ [?]



   Under the guidance of a proper agent of the transcendental world.


tad viddhi praṇipātena, paripraśnena sevayā / upadekṣyanti te jñānaṁ, jñāninas tattva darśinaḥ


   [“You will be able to attain all this knowledge by satisfying the enlightened spiritual master with prostrate obeisances, relevant enquiry, and sincere service. Great souls who are most expert in scriptural knowledge and endowed with direct realisation of the Supreme Absolute Truth will teach you that divine knowledge.”]

   [Bhagavad-gītā, 4.34]


   Knowledge is our guide, that is general conception, the knowledge guides us. But Bhāgavata comes to say that knowledge cannot guide to our highest destination. To certain extent, it is fallible. But real guide is our inner taste, our ruci, our heart’s necessity, ruci, lobha, and that leads only to the land of beauty. Knowledge cannot give full satisfaction to our achievement, neither power nor knowledge. That is the revolutionary finding of Bhāgavatam, which claims to be the ripe fruit of the whole revealed doctrine. Revolution is there.

   So knowledge is the source of power. Knowledge can produce power. Knowledge is of higher plane, it can play with power. And potency holds the higher position than power, can create power. So knowledge had the supreme position so long. But Bhāgavata came with another revolutionary declaration, and no, knowledge is actuated...


Devotee: _____________ [?]


Śrīla Śrīdhara Mahārāja: When I was a student of seventh class I heard one śloka, perhaps from any part of Veda, revolutionary.


Satyam briyat priyam briyat, ma briyat satyam apriyam [?]

Priyam ca namritam briyat, tesa dharmasya sanatana [?]


   What is real sanātana-dharma? Satyam briyat. Speak truth. Then next, priyam briyat. Not only the naked truth but priyam, what is favourable, what is tasteful, soothing, affectionate, priya, pleasing. Ma briyat satyam apriyam. Never speak truth which is unpleasant. That gave a suggestion to my brain in that young age. Satya, one must say truth, this must be the universal statement. Then, the priya, it must be pleasing. What is pleasing to others say such truth. That qualification to the truth is necessary which is not absolute? We shall speak the truth, that must be absolute teaching, advice, but that is going to be modified, ‘it must be pleasing.’ What is this? Truth is not independently highest thing? Satyam briyat, always try to speak truth. Then priyam briyat, you’ll remember that you must say what is loving, what is pleasing. Ma briyat satyam apriyam. Never speak truth so harshly, with harsh truth which is not pleasing, apriyam, don’t speak. And priyam ca namritam briyat. At the same time don’t be a sycophant, only you’ll talk pleasing eliminating the truth, neither do that. Tesa dharmasya sanatana. The real purpose of our duty, direction, how we shall go on, in the line of our direction is such from the śāstra. So priya means that is pleasing, that has got a supreme position. And beyond truth I came to know jñāna śūnya bhakti.


   Kṛṣṇa is asking Yudhiṣṭhira, “Speak lie.” Ha, ha. To Droṇācārya. Aśvatthāmā hatta. The Raja was a big hero, invincible. But to kill him some tactics necessary, that some inactive temperament must be created in him. And when Bhīma killed an elephant whose name was Aśvatthāmā. Aśvatthāmā means Aśvat thāmā, Aśvatthāmā when he was born Droṇa’s son he cried in the voice of a horse, Aśvat thāmā. So this elephant parts he used to sound like imitating horse, so its name was also Aśvatthāmā. So when that Aśvatthāmā elephant was killed they reported it to Droṇa that Aśvatthāmā is killed.


Devotee: _____________________________ [?]


Śrīla Śrīdhara Mahārāja: Then when this was put to Droṇācārya he did not believe. “No. Aśvatthāmā he won’t die in this age, so he can’t die. I know he’s one of the _____ [?] immortals, of the whole age.”

   “No, no. Aśvatthāmā has been killed by Bhīma.”

   Then, “I don’t believe you. If Yudhiṣṭhira says then I’ll believe you.”

   Then party requested Yudhiṣṭhira to say that Aśvatthāmā is dead.

   Kṛṣṇa also, “You say, if you want to conquer the battle, you must have to take such tactics. Otherwise Droṇa is invincible.”

   By the pressure of Kṛṣṇa, Yudhiṣṭhira Mahārāja told, “Aśvatthāmā hatta, but it is elephant.”

   But when that first syllable, especially ‘Aśvatthāmā hatta,’ then they beat the drum, and Droṇa heard only that part, ‘Iti Gaja.’ The ‘Aśvatthāmā is killed, but it is an elephant,’ that part he could not hear, Droṇācārya.


   So in Kṛṣṇa conception of Godhead, as in Rāmacandra conception of Godhead, we find this nīti, this moral conduct, has been laid much stress by Rāma Avatāra. But in Kṛṣṇa Avatāra we do not see like that. Moral or immoral, mixed march towards truth which is not under the laws of so-called truth. Above truth of your conception. Real truth is of Autocrat. Everything For Himself. The nature of real truth, above law, a dynamic autocracy. So obeying the moral laws in your plane, that cannot help. That is total submission, surrender, to that autocracy Who is not under any law. No law in His country, He’s despot, autocrat. Whatever He likes that is more than law. So the highest realm is not under the guidance of your law which you experience here. Surrender. Good or bad, what you conceive here all false. It is all false. His sweet will is everything. This is the proper news of the highest quarter, that His sweet will. So anyhow, by hook or by crook you surrender to Him, without any special attraction to so-called truth that is found in your society. That has got no value.


'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]


   It is all mental concoction. All law is law so long as it’s backed by His sweet will. Otherwise no value. The Supreme Sanction must be at the back of so many laws of conduct. If that is withdrawn it is nothing. So He’s above law, and surrender to Him, that is the most universal thing. And this is all partial, and temporary, not eternal. Such conception came from Kṛṣṇa. Through stealing, through speaking lie, all these things, He’s marching towards His goal, without attaching much value to all this. That is nirguṇa, above all so-called qualities, or good attributes what you say.


Devotee: We can tell lie for the good of the humanity.


Śrīla Śrīdhara Mahārāja: You know humanity, but humanity is a negligent part of the infinite. What position has humanity? This is a mania of the present so-called civilisation. But the vegetable kingdom, the animal kingdom, they’re all divorced? Eh? Who is human being? Who is he? The next day a man after death he will go to become a dog. Then? You will abhor him? Your father after death he went to the dog species. Then? Or serpent, in this interchange of birth, who are the human beings? Who are they? They’re the most notorious exploiting agents. They’re robbing the whole animal and vegetable kingdom, and everything. They’re the first class robbers, human beings means. This is a row of the day. These few human beings, everything is meant for them. Who are they? In the infinite, what is their position? So many living things, if you kill a goat, or any animal to feed human beings, there is no vibration when he’s crying, wailing? The goat is wailing, wailing, crying in pain, and you’re killing to feed humanity, eh, no reaction? That sort of painful vibration in the atmosphere, no reaction of that? Even the meek vegetable kingdom they’re also dealt roughly, there is also reaction. Human beings means the first class robbers, in the name of human beings.

   Human life is valuable, it is mentioned in the śāstra, but what for? Just as you say that in human life you can, you have the possibility of knowing the truth, so it has got some value. Otherwise they’re exploiting, the first class exploiting section in the society. But their position is higher, it is admitted. Why? From there, that is the gate of emancipation, liberation. From human being, human species, you can come in contact with a real sādhu, and scripture, and thereby you can work out your salvation from this prison house. That is human here. But if you lose that chance then you’re worst culprit.


   Pasubi samana āhāra, nidrā, bhaya, maithuna ca saman ___________________ [?]

   This is common. The āhāra, to eat. Nidrā, sleep. Āhāra, nidrā. Bhaya, fear. And maithuna, to produce child. This is common of human beings and animals, all. But, dharma hete sami kovi sesa [?]

   One thing is speciality in them that they can find out the religious life, what is not found in the animal kingdom, or vegetable kingdom. This is āhāra, nidrā, bhaya, maithuna ca saman ___________________ [?]

dharma hete sami kovi sesa ________________________ [?] But their religious consideration minus human beings they’re all animals. Animality and rationality. If rationality fails to accept the higher call then they’re all so-called animals. So sudurllabhā, but valuable that only in human position they can have the chance of enquiring into truth, which in other sections we do not find. So it is valuable.

   Just as when a party is playing football, when the ball went just near the goal, but if it missed the chance then there’s much disturbance. “O, coming near the goal, goal was not given.” So repentance.

   So when moving through eighty four lākhs of species one has come just near the goal, human form, from where he can contact with the divine agent and the śāstra and can work out his salvation, if he misses that chance then it’s a great loss. We’re to mourn. In that sense if we kill a human being we commit more offence, than killing an animal or a vegetable. Why? It is nearer the goal, valuable. But if he returns from there we repent. But for the goal, the valuation is there. Otherwise nothing. If coming near the goal, it again comes to the broad field, wide field, the vegetable and the animal, then that is useless, no value. But you can catch that, then it is valuable.


   The fossilism, when we accept the philosophy of fossilism, everything has come from, developed from the fossil, no God. Then the highest section is human beings, and everything meant for them. But they’re the product of the fossil, that is the old material world is evolving, and the human race that is the most advanced stage of the development of the fossil. So they may think that ‘we’re the lord of the whole, and everything meant for us.’ That is pure atheism.


   Hare Kṛṣṇa. Ha, ha. Nationality, humanity, no number of farce can make the infinite. No number of finite can make infinite. Infinite is - is the difference - finite and infinite is fundamental. No number of finite can make infinite. Infinite is not the sum total of finites. Just as one is not the sum total of innumerable zeros. Innumerable zeros, that cannot produce one. So innumerable finites cannot produce infinite, it is something else.


[oṁ pūrṇam adaḥ pūrṇam idaṁ, pūrṇāt pūrṇam udacyate]

pūrṇasya pūrṇam ādāya, pūrṇam evāvaśiṣyate


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

   [Śrī Īśopaniṣad - Invocation]


   If you add infinite to infinite it is infinite.





Śrīla Śrīdhara Mahārāja: Infinite minus infinite is infinite.


[oṁ pūrṇam adaḥ pūrṇam idaṁ, pūrṇāt pūrṇam udacyate]

pūrṇasya pūrṇam ādāya, pūrṇam evāvaśiṣyate


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

   [Śrī Īśopaniṣad - Invocation]


   You take infinite from infinite, the remainder is infinite. Can you conceive? Present mathematicians also admit this, and this is from Veda, Upaniṣad. Pūrṇasya pūrṇam ādāya, pūrṇam evāvaśiṣyate. We can understand only from the example of the zero. Zero plus zero, zero minus zero, zero into zero, everything is zero. Such is the nature of infinite.


   And the Lord is such, He says, “That infinite is My bed, that Ananta Śeṣa. I lie down on infinite. So infinite won’t do.”


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


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


   “Whatever you can conceive about your infinite, that is only in My one negligible part. I’m such.”


   So He’s there, and we say that everything meant for humanity. Ha, ha, ha, ha. A judicious exorcism, and they’ll be punished with more heinous _______ [?] suffering.




__________________________________ [?] He’s awake. The religious men are sleeping there, in sleep. And where the religious men are fully awake, the ordinary persons are sleeping there.


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]


   A saint, he’s not awake to these mundane necessities of life, he does not care for it. Ke?


Devotee: _____________ [?]



Śrīla Śrīdhara Mahārāja: So you are deceiving you ____________ [?] You are committing suicide, so you should cry. If you come to proper sense you should cry.

   “That what have I done for me, and for others also? Nothing. I’m marching towards negative side, undesirable side. All my energy I’m engaging only for the loss of myself, and also the environment. Suicidal march, we’re all engaged in a suicidal march. Whatever we’re doing that is pernicious to me, as well as to the environment. So I should cry for that, repent.”

   That should be the normal tendency of the world. We should repent for our past deeds.

   “What have I done to help my own soul, or for the outside world? Are they flesh and blood, or the soul living inside? Who is the party? The inner soul, he’s the party, his benefit, who is the beneficiary? Beneficiary is the soul, but we have taken the flesh and blood, and the mental system beneficiary, at the cost of the soul’s interest. So opposite direction we’re marching. So we come to senses, then we must cry, repent. What have I done so far?”

   A sane man he must cry, he should cry, what he has done, for him or for others. Just the opposite. So read and cry.


   When Mahāprabhu showed, when He came back from Gayā - before that He was talking with this, that scholarly conversation, this, that, came from Gayā. He once met Gadādhara Paṇḍita. Gadādhara Paṇḍita’s very sober, meek, gentle, from childhood, and religious minded.

   “Gadādhara. My life has been spoiled so long. My past days I have spoiled Gadādhara. You are very happy. You are so good. From the very childhood you are religious minded. But what have I done? I have talked, discussion with the scholars, and I could boast that I’m a big scholar. Talking with them I’ve spoiled My time so long I’m lost. But you Gadādhara from very childhood you were utilising your time. You’re religious minded from the very beginning.” Mahāprabhu says for us. “I’ve spoiled My whole time.” And He’s crying. “What have I done?”


   So read and cry. Then we can see that now He’s come to His senses. He’s crying, He has come to His senses. He’s repenting His past life. Now He’s normal, crying He’s normal. Hare Kṛṣṇa.


   When a patient is crying for his pain, he’s in better condition. But before that ___________________ [?]

Convulsion, when unconscious and moving hands and feet, that is bad, but when there’s no feeling of pain. But when he has come to feel his pain and crying, now he’s coming towards normal condition.


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


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

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


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


   The highest quarter where Kṛṣṇa līlā is found, that is found in human form. And from that this human section has been created. So you human section you’re very fortunate that in imitation of the highest līlā you have been created. The original is in this form, Vṛndāvana līlā, in human form, and human society. That is the highest, and you have come here, that perverted reflection, so you are fortunate. Kṛṣṇera yateka khelā, sarvottama nara-līlā. This Vaikuṇṭha līlā of Nārāyaṇa, and other līlā, is not so good. Nara-līlā is very good, aprākṛta, adhokṣaja, aprākṛta. Transcendental world divided into two mainly. One grand, awe inspiring. And another is very human like, and that is the highest. And you human beings you’re created after that, so you may consider yourselves to be fortunate.


   Caṇḍīdāsa also says, suno he manusa bhai, savar upare manu sashata, tare upare nai [?]

   “Kṛṣṇa, the highest truth in Kṛṣṇa conception that is in human conception, not God conception.”

   Braja līlā, the highest quarter, that is in human society not God society. So human society can feel pride, feel themselves proud that they’re after that highest pastimes of the Supreme Entity. That is the meaning.

   And not that all human forms are more than Gods. ‘And if we serve them, we satisfy their senses, then we’ll be taken to the highest quarter.’ What is that? Is this the highest quarter? ‘I’m here, and how I’m happy, we know ourselves. So the human position is the highest position. If we serve the humanity we do the best utility of our energy we’re there.’ So no other further, higher region to live, to aspire after? What is this? This is suicidal argument, to serve humanity. ‘I’m also human, this is the highest stage, I’m there. Then after serving human beings, what more development I shall have? This is the limit.’ What is this? Ke?


Devotee: _____________________________ [?]


Śrīla Śrīdhara Mahārāja: __________________ [?] When Karṇa had insulted Yudhiṣṭhira in the battle of Kurukṣetra, Yudhiṣṭhira came back from the battlefield. Afterwards Arjuna came with Kṛṣṇa.

   Then Yudhiṣṭhira told Arjuna that, “Your Gāṇḍīva is useless. You are proud of your possession of this Gāṇḍīva, and you were there, and Karṇa has insulted me. Where were you with Gāṇḍīva? Don’t speak so high of your Gāṇḍīva, it does not sound well.”

   But Arjuna had some previous promise that, “Whoever will talk ill of my Gāṇḍīva, insult my Gāṇḍīva, I shall behead him.” And Arjuna remembered that promise. “That I have a promise, whoever will blame my Gāṇḍīva I must behead him. With this honour, this commitment to Gāṇḍīva I have got that.” So Arjuna, to fulfil his promise he was going to draw his sword to behead Yudhiṣṭhira.

   Kṛṣṇa was there. “What do you do My friend? You are going to keep your promise, to behead your elder brother, to keep your promise? You fool, how many promises have you made previously? Did you not promise previously that you’ll make your elder brother the emperor of India? Did you not promise this? What about that promise? Eh? And you’re going to carry out this promise? So what to do? To keep that promise, or keep this promise? And so many other promises also you’ve made. What to do, you like at present?”

   Then Arjuna was puzzled. “Then what to do? I have made promise. What can I do?”

   “Eight types of death there is. One of them is to admire ones own self. Do that. That is a kind of death. Do that, admire your self, your qualities, qualification. And that is like a death to a gentleman, to admire his own self. Do that sort.”

   Then Arjuna began that, and that was released from the...


   This type of direction from Kṛṣṇa, not this material law abiding, the promise. The spirit, the purport, is more valuable than the form. The spirit is more valuable than the form. That should be kept in mind always. Sometimes we ______________ [?] we sacrifice ourselves on the altar of form, neglecting the spirit, that is misguidance.


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

sva dharme nidhanaṁ śreyaḥ, para-dharmo bhayāvahaḥ


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


   “Yes, where you are, do the needful of the immediate call. That is good. But,”


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]


   “That is temporary. But universal call is there on your head. Give up every, all sorts of duties and try to come, march towards Me. That is the main guidance, main direction. Give up everything and come to Me. And because you may not go down, so to maintain your position it is said, sva dharme nidhanaṁ śreyaḥ. To keep your stand at the cost of your life, don’t go back. This is for that purpose.”


   And march towards the Absolute, that is universal call. So all sorts of so-called sacred duties we must give up when we’ll march towards the Absolute Truth. Everything For Himself. Not for me, not for my wife, or children, or father, or my nation, or this human section, or the god’s section. None, but for that one Absolute. Everything For Him. That is the truth. And every part will come to be Absolute. And, “O, come to serve me. Everyone. The nation will say, the country will say, the religious section will say, come to serve me.” Not that. Only one to be served. And what is that thing? That is to be found out.


   And Mahāprabhu says that, “That is love, affection, beauty, harmony. Neither power, nor knowledge, nor justice.”


   We’re to discriminate here. What is the conception of the Absolute? What is the urgent tendency of our inner self? What is the real need of my inner self? We’re to examine, we’re to analyse, we’re to ascertain that. Inner hankering. All hankering is satisfied.


bhidyate hṛdaya-granthiś, chidyante sarva-saṁśayāḥ

kṣīyante cāsya karmāṇi, mayi dṛṣṭe 'khilātmani


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


   When we come in contact with that plane, then we find wonderfully these things. Bhidyate hṛdaya- granthiś. From long, long time, the real heart is sealed by the external ego outside. And internal ego has been covered. There is a seal, the seal is broken, and the natural flow from within the heart comes out, and runs towards his own elementary existence. Chidyante sarva-saṁśayāḥ. It is so natural, flow is going towards the centre of that plane, that no doubt has got any room to come there. It is automatically proved. No suspicion, no doubt, they all disappear. The natural flow of the inner heart is going towards his own elementary source. Then all doubts and suspicions they fly away, no trace, sarva-saṁśayāḥ. And kṣīyante cāsya karmāṇi. The tendencies of our past duties, the reaction, they also evaporate, if you come in connection with the Absolute, Śrīmad Bhāgavata says. You are one, a drop of water when it comes in contact with the ocean, one, something. The inner feeling of the ecstasy meets the ocean of ecstatic joy, one, natural. No proof, no evidence is necessary, it is automatic. He’s his own.


Hṛdaye nābhya nujñāto. In Manu-saṁhitā [2.1] Manu says, “What is dharma, you will get your approval from your inner heart. That is one of the symptoms.” Vidvadbhiḥ sevitaḥ. Manu says the definition about dharma, what is religion. Vidvadbhiḥ sevitaḥ, veda-vidbhiḥ. Which is approved by the revealed scriptural scholars, not these mundane scholars of the empirical world, but the scholars of the revealed scriptures. They must approve. Here all mundane, all in doubts and falsehood. But independent of falsehood, doubt, there is a standard world, and they can extend the true, proper knowledge here. And who are experts in that knowledge which is over suspicion and over limitation, scholars who are expert of that, there must come approval from that. That is revealed religion, one symptom. Vidvadbhiḥ sevitaḥ. Sadbhir. And who has got their practical life, not only theoretical scholarship about the Vedic scripture. But their real practical life they’re leading according to the scriptural rules, approved by them, sevitaḥ sadbhir. How, what sort of sādhu, saint? Nityam adveṣa-rāgibhiḥ. Who have got no aspiration, neither hatred, for the worldly things, adveṣa-rāgi. Neither hankering for the material achievement, nor apathy, abhorrence for the environment. Such who are in balance, such saints must have approval. Adveṣa-rāgibhiḥ. And hṛdayenābhyanujñāto, and the last symptom, that your inner heart will approve. “Ah. I’m searching such things.” So you are the real test, your heart is the real test to give judgement that whether it is good or bad. This is dharma.”


vidvadbhiḥ sevitaḥ sadbhir, nityam adveṣa-rāgibhiḥ

hṛdayenābhyanujñāto, yo dharmas taṁ nibhodhata



   “The religion of such characteristics, such symptoms, I’m going to say to you.” In this way Manu begins his religious book Manu-saṁhitā. “In our heart’s approval, that seal of the present ahaṅkāra, ego, that will be broken, and the inner flow will come and he’ll select his own plane and mix. Then all suspicions will be removed. And then all the debts in the form of prejudice, previous karma, that were trying to draw their own plane, they’ll also evaporate, disappear.”

   If you come to connect yourself with Kṛṣṇa consciousness, Śrīmad-Bhāgavatam says, the Kṛṣṇa consciousness is such, if you come to approach it to certain extent then you’ll find this change within you. A natural progress you’ll be able to feel, not any artificial progress, all clear on all sides, your march.


   Here I close. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol.


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]


   Vasu Ghosh says, “If Gaurāṅga did not appear in this world then how could we live? Who could give us such high type of nectar? Prema-rasa-sīmā. The acme of the divine love. And rādhāra mahimā. And what is the magnanimity, magnanimous position of Rādhārāṇī? How Her sacrifice is the highest? That type of sacrifice, that sweet sacrifice can bring up such sweetness. As much as we can sacrifice, so much sweetness we can get in return. How sweet. All these things, who used to know, to bring to our door, if Gaurāṅga did not appear? Then how could we maintain our life, how could we live? That is worth living, otherwise life is worth nothing, it is zero. Gaurāṅga has taken to our door that life is worth living, it has got such great prospect, such sweet prospect. It is Gaurāṅga Who has taken to our door. Otherwise how could we live? This is my ancestral property and I was dispossessed of that so long. And Gaurāṅga even took it to us, this property, our inner property. Who is He? What sort of friend is He to us, all mankind and animation?”


   So Kṛṣṇa Himself has come as the preacher, of Him. He has come to canvass Himself. Ha, ha. Kṛṣṇa has come, Kṛṣṇa and Rādhārāṇī combined has come here to canvass Themselves for the good of the people. What are They, how generous and benevolent? Gaura Hari kī jaya!


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


Devotees: Jaya!



Śrīla Śrīdhara Mahārāja: ... Bhīma and Hanumān. Madhvācārya himself said that, “Rāmacandra, Hanumān. Kṛṣṇa, Bhīma, and Vyāsa and Madhva.” Their sampradāya in that way, Madhvācārya is incarnation of Hanumān and Bhīma.

   His physical force was also very, very great. It is written that one piece of big stone, what twenty persons could not move, he only with his left hand removed that stone, replaced from one place to another. Such physical strength he had. ___________________ [?] he’s supposed to be the most strong amongst the gods.


   So Madhvācārya he took sannyāsa from one māyāvādī disciple of Śaṅkarācārya, Acyutaprakāśa. But his inner tendency was from his childhood towards Vaiṣṇavism. He went to meet Vyāsadeva. Vyāsadeva of course living for the whole age, seven or more there are, one is Vyāsa. And anyhow he could meet Vyāsadeva in Badarikāśrama. Just above Badarikāśrama that Vyāsa kṣetra sannyāsa place. And when he came back from there he declared war against Śaṅkara philosophy. First he converted his sannyāsa Guru, Acyutaprakāśa. His sannyāsa Guru was converted by him, and his name was given as Padmanābha. And next, many scholars of the time were converted by him. He started one Brahmā sampradāya. By the name of Brahmā sampradāya he started his new line of thought, mainly opposing Śaṅkara.

So ‘ham. Śaṅkara says, “Brahman and jīva are one and the same.”

   “No, this is two, different. __________________________________________________________ [?]

   The principles have been depicted in such śloka, Madhvācārya. And preached very vigorously against Śaṅkara, especially in the south. Their favourite place of pilgrimage was Gayā.


   And Īśvara Purī, Mādhavendra Purī, they took sannyāsa from that - came in connection with Madhva sampradāya. And from there Mādhavendra Purī, Īśvara Purī. From Mādhavendra Purī the initiation of Īśvara Purī, who is the spiritual guide which Mahāprabhu has accepted, and Nityānanda and Advaita. All These three, Īśvara Purī, Nityānanda Prabhu, and Advaita Prabhu, They’re disciples of Mādhavendra Purī. And Mahāprabhu took initiation from Īśvara Purī. In this way, formally, the Gauḍīya sampradāya is emanating from Madhva sampradāya.


   But Mahāprabhu’s sampradāya has got some speciality. What was first felt from Mādhavendra Purī it could be traced, premankur, the prema pradhan. In the Madhva sampradāya, prema, that divine love is not given the highest position, so considerable position. But from Mādhavendra Purī we find that the love of Vṛndāvana, that has been given the supreme position in the sampradāya, line. And from there Īśvara Purī, and from there Mahāprabhu, Advaita Prabhu and others, and They began to preach about Kṛṣṇa conception, Vraja līlā. So Gauḍīya sampradāya is branching from Madhva sampradāya.


   Formerly four sampradāyas, Śrī, Brahmā, Rudra, Sanaka. Śrī sampradāya Rāmānuja. Brahmā Madhvācārya, and Nimbarka sampradāya Catuḥsana, and Rudra sampradāya Viṣṇusvāmī. Śrīdhara Swāmī’s ___________ [?] comes from Rudra sampradāya. So Mahādeva, Lakṣmī Devī, Brahmā, and Catuḥsana. The original flow of four types of devotion coming from them. And in this middle age ________[?] Madhvācārya, Viṣṇusvāmī, Nimbarka and Rāmānuja.


   But the Gauḍīya sampradāya has its speciality begun from Mādhavendra Purī and culminating in Mahāprabhu. And Mahāprabhu’s feeling and sentiments have been fully expressed by the Six Goswāmīs, Rūpa, Sanātana, Jīva, etc. And we find that in that position by the Ṣaḍ Goswāmīs.

   Their special value is that hitherto Kṛṣṇa līlā would have been considered that Kṛṣṇa is there, the God, Kṛṣṇa, a part of Nārāyaṇa He came in Vṛndāvana and showed His līlā with the human beings, to grace them. And it is one of the lines by which we can go to Nārāyaṇa.

   But the Goswāmīs, according to the instructions of Mahāprabhu, they showed from Bhāgavata and other scriptures that Kṛṣṇa līlā is the supreme and it is on the highest position, and it is eternal, and it comes down. And Nārāyaṇaloka, that of Nārāyaṇa it is lower than this Vraja, Vṛndāvana. This all has been distributed by the Goswāmīs, followers of Mahāprabhu, according to His Own instructions.


   So anyhow Madhvācārya, our respective Ācārya, we give respect to him from a little distance.

   Because we find also in him that he told the outer side that, “The gopīs were prostitutes of the heaven. And they came in connection of Kṛṣṇa and their life was fulfilled.”


   Not that in the original they hold the highest position - not. Not human beings getting grace of Kṛṣṇa for the time being, in the beginning. They’re eternally there in the līlā.


esab gosai jana braja karila vasa rādhā-kṛṣṇa nitya līlā koiliya prakāśa.


   Their speciality was to clear, to show clearly that it is not a by-product in the course of time of Bhāgavata līlā, but it is the most original position they hold. And that has graciously come down here. We’re to see in this way, the most original thing, not outcome, not product of any other divine pastimes, but this is the original. And how, why? In such way they proved it by the process, by the analysis of the rasa, the ecstasy, the ānandam, the joy. That is the most plenary substance in the world is joy. And by scientifically analysing the different types, and positions, and qualities of joy, they proved that it cannot but be that Kṛṣṇa līlā holds the highest position.


   Gaura Hari bol. Nitāi Gaura Hari bol.





Śrīla Śrīdhara Mahārāja: ...in the shape or some force it may come to the tongue and dance, in the form of sound. So there is distinction between nāmāparādha, offence against Name, and the Name proper. And in the middle nāmābhāsa also. We’re to differentiate and to go on.

   In the process in the formal we must begin from the big and go forward towards small. And when we come to the finish we shall again return from the small towards the big. Between big and small there’s one giant bead, that is known as Sumeru, that must not be crossed.

   And we must put in the bag and take the Name. This [index] finger should not touch the beads when we’re counting, so this should be outside, and with the help of the thumb and the middle finger we shall count in this way.

   At least, as Swāmī Mahārāja has recommended, sixteen rounds we shall try finish every day. If any special case of uneasiness, or too much engagement in the service, then at least four times we must take. We should not keep the mālikāfasting. This is the food of the mālikā. We shall think like that.


   Now, this sound, this Name is found in Kali-santaraṇa Upaniṣad, which is the highest portion of the Veda, considered to be Upaniṣad. And also we find in Agni-Purāṇa, Brahmāṇḍa-Purāṇa these lines. And this has been also recommended in the general almanac of sanātana-dharma as purifying in the main, purifying the main ages, in Kali age. Kalau brahmanah kali yuga, every age has got its own kalau brahmanah. In Satya-yuga,


nārāyana parāvedāḥ nārāyana parākṣarā, nārāyana parāmukti nārāyana parāgatiḥ


   [“O Nārāyaṇa, the Supreme Personality of Universal Truth, origin and worshippable object of all divine knowledge. O Nārāyaṇa, the fundamental, causal cosmic potency which is by nature unlimited, all pervading and omnipotent, that validates, maintains and sustains the whole universe. O Nārāyaṇa, the bestower of pure liberation, attained by achieving an eternal devotional relationship with You. O Nārāyaṇa, You the supreme ambrosial goal and shelter of life.”] [Śrī Bhakti Rakṣaka Bhajana Madhuri, p 16-17]


   This meant for Satya-yuga. In Tretā,


rāma-nārāyanānanta-mukunda-madhusūdanaḥ, kṛṣṇa-keśava-kaṁsāri-hare-vaikuṇṭha-vamanā


   [“O Rāma, the splendid ocean of divine pleasure and enchanter of the heart. O Nārāyaṇa, the shelter of the universe and all life. O Ananta, the unlimited omnipotent reality. O Mukunda, the giver of pure liberation and perfection. O Madhusūdana, destroyer of the demon Madhu, the embodiment of all demonic forces and elements. O Kṛṣṇa, Keśava, all attractive personality of divine ambrosial beauty and ecstasy. O Kaṁsari, destroyer of Kaṁsa, the embodiment of sinister powers. O Hari, who takes away the devotees’ hearts with His unparalleled superb super excellent attractiveness, unique loveliness, beauty and glory. O Vaikuṇṭha, the supreme reality, transcendental to all limits and doubts, invulnerability and unsteadiness. O Vāmana, possessor of unlimited range of ability. I worship You with all devotion, may You compassionately embrace me in Your shelter.”] [Śrī Bhakti Rakṣaka Bhajana Madhuri, p 17]


   For Dvāpara-yuga, the third,



yajñeśa-nārāyaṇa-kṛṣṇa-viṣṇu nirāṣrayaṁ māṁ jagadīsa rakṣa


   [“O Hari, captivator of heart by Your unique divine loveliness, beauty and glory. O Murārī Madhu Kaitavari, the destroyer of Mura, Madhu and Kaitava who represent demoniac consciousness of different patterns, inauspiciousness and evil. O Gopāla, the protector, nurturer and maintainer of the universal creation. O Govinda, giver of delight to the heart and senses. O Mukunda, giver of blissful liberation. O Śaure, the supreme almighty. O Yajñeśa, the exclusively worshippable object of all auspicious spiritual sacrifices and devotional endeavours. O Nārāyaṇa, the eternal shelter of the universe and all life. O Kṛṣṇa, the all attractive reservoir of pleasure and ecstasy. O Viṣṇu, the all pervading supreme personality. The preserver and maintainer of the whole creation. O Jagadīśa, the supreme creator, controller and enjoyer of the entire universe. I have no other shelter but You. Please protect me, maintain and nurture me in the ambrosial embrace of Your shelter.”] [Śrī Bhakti Rakṣaka Bhajana Madhuri, p 17]


   And for Kali, especially,


Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.


   Only address and no petition, ‘I want this or that,’ nothing, only main address. He will, ‘I want to go nearby, or I want to invite Him towards me. And whatever is to be done He will do of His own accord.’ That is the underlying purpose. So only the vocative case, address, Hare Kṛṣṇa, all.


   Now, there are ten kinds of offences which are generally connected against the Vaikuṇṭha Name, transcendental Name. The Name, the meaning, and the sound, no different in Vaikuṇṭha. And here of course the sound and the object of the sound is different.


   So when we shall take the Name, the first thing we’re to reckon that, satam ninda namnah paramam aparadham vitanute. The first great offence is to abuse the devotees, the agents that are sent by the Supreme to uplift me. And if I blame them, abuse them, the Name is dissatisfied. The object of taking Name, to satisfy Him, that He may be gracious with me and deal me favourably and gradually attract me towards His service, Name, and the purpose of the Name, one and the same. Kṛṣṇa means Kṛṣṇa Himself. So in this way that satam ninda, if we blame the sādhus, the agents that are, yatah khyatim kathamu sahate tad-vigaraham, who have come here to chant the greatness, nobility of the Name, and I’m abusing them, committing suicide. So the Name is dissatisfied. We must not put blame to any sādhu who are devotees of this Nāma bhajana. At this time we’re to understand that the worshippers of other demigods, they’re not reckoned as sādhu. Satam ninda only Viṣṇu bhakta, Kṛṣṇa bhakta, because that is the universal truth, others are partial representation. So the sādhu only are those that are in Nārāyaṇa consciousness, or Kṛṣṇa consciousness, Vaikuṇṭha, transcendental mentality, they’re sādhu. And we must not abuse them.


   The second, śāstra ninda [fourth offence], to blame the scriptures, there also those scriptures that express to us, reveal to us Kṛṣṇa consciousness, Nārāyaṇa consciousness. Not other demigod consciousness, those scriptures are only meant for some purpose. Gradually they may be allowed to accustom in worshipping demigod, then they’ll be given instalment for the further progress. In this way they’ve been provided in the śāstra for the lower classes.


   Then the third is not to think the Gurudeva as mundane person. Though he may be seen with so many symptoms, eating, then sleeping, so many things common seen with other mortal animals. Still, he should not be considered. Because, if I’m true in my search of Kṛṣṇa, that Kṛṣṇa is there, He’s also coming near to me to connect and help me. So if I’m sincere in my search, Kṛṣṇa is also approaching to respond. So there we should see His representation, the agent of Kṛṣṇa. Kṛṣṇa has sent him to deliver us, to guide us towards Him. In this way the Gurudeva should be seen as a representative of Kṛṣṇa. Not less.


   Then, fourth, is not to blame the other demigods like Śiva, devotees and other śakti. We should be indifferent to them, and should not put blame, or should praise, neither, indifferent. Should not be very much busy to blame other gods in this way. My temperament should be I’m after the fulfilment of my own aim, no time to disturb others. Only in the positive direction I shall go. But when preaching is necessary that we should come to give the comparative study, then of course impartially we should say what is dealt in the śāstra.


   Then fifth is the namni arthavada. We should not go to consult dictionary what is the meaning of the Name. Kṛṣṇa, Rāma, or Hari, what does dictionary, the root meaning, derivative meaning, no. If we can analyse everything scrutinizingly, the source of all potency is the main centre, Kṛṣṇa. Every potency has its source in Kṛṣṇa, starting from there. So all words, all meanings, in its fullest extent cannot but mean Kṛṣṇa, the main centre, where from all waves are getting birth. So ordinary dictionary meaning we should not hunt for.


   Then sixth, nama bali aparādha. We should not try to compare the purity and efficacy of the Name with any other forms of worship, or holy activities.

   ‘O, you are taking Name, it’s well and good. But at the same time if one chants the scripture that is also good. If anyone makes gift to the poor, or to the sādhu, that is also good. Any pilgrimage to holy places, that is also good. Making penances, that is also good. All good.’

   Not that way. There’s no comparison of any auspicious activity with taking the Name. It is considered the foremost, this Hari-Nāma. No other functions, no other process of sādhana can be compared to this Nāma bhajana, direct sound transaction. That is the most subtle, does not depend on anything, not only sound which is one with Him, same with Him, but it is the highest form. But only this aparādha, offences should be eliminated.


   We should not think that this Name is to purify, to cleanse me. ‘I shall go on committing offence and take Name and Name will purify me.’ This sort of trading, trade mentality, must not be there. That will be offensive. ‘The Name is only to purify me like my servant. I shall go on doing such things that will make me dirty, and I shall take the Name and Name will purify me.’ With this mentality if we take Name it is offence, and not the proper  method of taking the Name.


   Then, asraddha namni nama dhana. To give, to confer the Name to anyone and everyone without considering his position, his śraddhā, how much faithful he is, confidence he’s got in the Name. Without considering, if I’m very eager to make disciple and give, distribute this Name to anyone and everyone, then knowing fully well that they’re not fit for, then it will be committing offences against the Name.


   Then the ninth [tenth offence] is if we make too much of any particular attraction, pull down, in any particular material achievement, and we go to take the Name it commits a sort of aparādha, because my mind is centred there only. Just as if a ship has got anchor, and rowing also at the starting, but it will move round the anchor. The anchor must be taken out, and then the ship should be allowed to go, and it will go to the destination. So if any particular attachment that should be uprooted. And we should allow the Name to take me wherever it likes to take me. Not so much prejudice that ‘I won’t budge and inch from my position.’ With this determination then it will commit offences and not real Name.


   And the last point is we must be with friendly relation with the Name. The Name will take me wherever it will, but that is that I’m going to my friend. This sort of internal conception I must have within. Back to God, back to home. A very sweet place, and my own inner satisfactions quest, I’m going there. The Name will take me to that place. Not only towards the place of absolute power and strict law that I may not find that very pleasant, it is not. It is friendly, it is very sweet, it is my home. Back to home I’m going. This Name will take me there. These are the ten kinds of aparādha we shall note.

   [Padma-Purāṇa, Brahma-Khanda, 25.15-18, 22-23]  &  [Gauḍīya Kaṇṭhahāra, 17.69-75]


   And nāmābhāsa also. Sānketyaṁ, parihāsya, stobha, helanam, four classes. And that can give us emancipation, liberation from this mundane bondage, but cannot give positive thing, Kṛṣṇa consciousness.

   That is nāmābhāsa, sānketya, we begin one thing and are reminded of another thing. I may go to take the name of a person whose name is Kṛṣṇa, but my mind is attracted by the name, by Kṛṣṇa Himself. That is nāmābhāsa, may be nāmābhāsa. But no object of service, serving attitude, so it is ābhasa. It may effect liberation but thereby we cannot get the eternal service there of Kṛṣṇa.

Parihāsya. In a joke. ‘O, you’re taking Kṛṣṇa Kṛṣṇa. Very nice. You have become a very good devotee I see.’ So in this way joking, in ridiculing temperament also one takes the Name of Kṛṣṇa, nāmābhāsa may come. ‘It will come’ there is no guarantee, but may come. But that can give only liberation and not the positive achievement.

   Then third, stobha. Sometimes we use as symbol. When we’re perhaps playing on the mṛdanga and ‘Gaura-Nitāi, Gaura-Nitāi. Hare Kṛṣṇa. Hare Kṛṣṇa,’ we use as a sound symbol. Not regular Name taking from the Gurudeva and with that attention to go on taking Name. But only a chance coincidence while taking the Name as a symbol he’s using. That may sometimes be the cause of our liberation, but not permanent attainment of the service.

Helanam. Sometimes neglectfully we may take the Name of the Lord, very neglectfully, even contemptibly. ‘Hare Kṛṣṇa. Hare Kṛṣṇa. You have become a very great devotee. Hare Kṛṣṇa will give you food. Hare Kṛṣṇa will give you clothing. Hare Kṛṣṇa, what it will do? Hare Kṛṣṇa.’ In this way pronouncing the Name, still nāmābhāsa may come and give him, not always, but even it may come, nāmābhāsa.

   So these four kinds of nāmābhāsa. Avoiding them with the object and earnestness of serving Kṛṣṇa and His devotees, with this temperament we shall go on taking the Name.


   That is the positive direction we should try to follow, that we shall want the service. Service is not labour - labour of love. It is paying, the service is paying. And what will be the remuneration, the paying? That is love. They take, and the remuneration will be given to us in terms of love, so we shall make progress towards. So in this way we’re to take Name.


   Now, the dīkṣā. Dīkṣā will be _______________ [?] One by one you’ll come there, it will be private...




Vidagdha Mādhava: ...should not be spoken unless it’s pleasing.


Śrīla Śrīdhara Mahārāja: Yes. Not harsh truth. One should not be eager to speak the harsh truth to pain others.


Vidagdha Mādhava: That will cause pain.


Śrīla Śrīdhara Mahārāja:


Satyam briyat priyam briyat, ma briyat satyam apriyam [?]

[Priyam ca namritam briyat, tesa dharmasya sanatana [?]


   Which is not pleasing, such rough truth we won’t be eager to force others to listen, something.


Vidagdha Mādhava: Yes. But...


Śrīla Śrīdhara Mahārāja: Ha, ha. Priyam ca namritam briyat. At the same time, whatever pleasing he’ll speak that, that is also barred. No. Hitam manohari ca durlabha manava ca [?] True and pleasing, your aim should be always in this, that your manner to speak truth should always be pleasing. So Mahāprabhu says,


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


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


   Your attitude to preach Kṛṣṇa devotion, Kṛṣṇa consciousness, must be very modest, honest, sincere...


Vidagdha Mādhava: I see. There are different ways of presenting the same.


Śrīla Śrīdhara Mahārāja: Not like the Mohammedans, the sword in one hand, Koran in another hand. “Either accept or I shall behead.” Not that policy accepted by the Vedas, or Mahāprabhu, Bhāgavatam. That does not stay for long, that forcing preaching, forceful preaching, that has got its reaction. Ha, ha. But soothing preaching, peaceful preaching, that will bring victory in the end. That will stay for long time. So clever preaching also not very recommended, by tactful preaching. That’s got some effect but not permanent effect.


Vidagdha Mādhava: Tactful preaching - not recommended?


Śrīla Śrīdhara Mahārāja: Yes. Tactful preaching.


Vidagdha Mādhava: Is recommended?


Śrīla Śrīdhara Mahārāja: May be accepted to certain extent. But in general, tactfully, real acceptance is necessary, heart’s acceptance, inner heart’s approval. But tact does not reach into the heart. It can play jugglery with the intellect.   _______ ke? Ranga Devī?


Devotee: Ranga Devī.


Śrīla Śrīdhara Mahārāja: Ranga Devī, and Śyāmānanda. None else?


Devotees: Bon Mahārāja.


Śrīla Śrīdhara Mahārāja: Bon Mahārāja. Heart should be conquered. Tact, diplomacy, cannot be successful to conquer anyone’s heart.


Vidagdha Mādhava: Another question Guru Mahārāja. Ethical practice, if one does not practice...


Śrīla Śrīdhara Mahārāja: Diplomacy can meet diplomacy. Diplomatic aspect may be defeated by another diplomatic aspect. Anything which is meant for the good, that will fetch some value in goodness.


[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]


   Any sincere attempt cannot have any bad reaction. Sincere. So sometimes punishment also brings something. Mother sometimes punishes her child, but the affection in the back, that will also fetch something, but not so much.


   Gandhi explained that why he came to take that ahiṁsā, non violence. He told that in his young age he was a very naughty child. And he used to take this smoking habit, and so many others, perhaps liquor also. And his father was a good soul, he used to chastise him for that. Then one night he came late. Father called him, he was just on the bed. He came late and went to meet his father.

   Then father sat down in his bed and asked, “Why are you so late? Did you go to that club? And have your taken wine, or smoking, all these things?”

   “Yes, I did.”

   Then other days he used to rebuke him, and also sometimes gave him punishment. But that day his father he sat on his bed, and out of despair, hopelessly cried for some time.

   “I tried so much for your correction, but I failed, O Lord.”

   So did not say anything, again after crying he laid down on the bed.

   The reaction came in the mind of Gandhi. “Father rebuked me other days so much. But today only he cried. And out of disappointment he took his bed. Did not utter a single harsh word to me, only simply cried and cried. But that came to me as reaction and I left that bad habit. And from there I could gather that non violence has got more power than violence. His violent treatment could not cure me, but his non violent attitude impressed me so much that I could give up my bad habits. From that day what wonderful strength there may be in non violence began to grow in my mind.

   Then one day in England in a hotel, “then I promised that I won’t” - when there was a proposal of going to England to be barrister, then in a hostel they lived. And he was pledged to, before going, his father or mother, anyone, he won’t touch any more wine or any meat.

   “If you promise then I shall help you to go to England for study.”

   He promised and he was doing accordingly. But one day in the company of his friends, perhaps in a feast or for some purpose, he was going to take wine and meat, all arrangements he was going to take. Suddenly his mother’s request came to his mind.

   “O. I promised to her I won’t touch, and I’m going to.” And he suddenly gave a jump from the position.

   His friends were surprised. “What is this? You were just going to take the food and you jumped up.”

   “Yes. Something came to my mind suddenly. My mother’s tearful face.

   “Don’t touch all these things, then I shall allow you to go to London.”

   “It came to my mind my friends. Forgive me, I won’t touch them.”


Vidagdha Mādhava: Guru Mahārāja. If one is not truthful, practically practising that quality, that virtue of truth...


Śrīla Śrīdhara Mahārāja: Truth is not law, truth is person, and He’s free, He’s autocrat. That is in Kṛṣṇa conception. And in Rāmacandra we find more law abiding, truth is law. Kṛṣṇa says truth is not law. The highest truth is person, and He’s free. Personal conception of truth, not abstract law. They’re all subordinate. The highest truth is person, and He’s sweet, He’s love, and He’s free, autocrat. That conception of truth given in Kṛṣṇa. So generally we think truth that is justice, that is law, that is given by the scripture, or sanctioned by the society, all these things. But highest truth is personal.


Vidagdha Mādhava: If, an example...


Śrīla Śrīdhara Mahārāja: Sat, cit, ānanda. So Yudhiṣṭhira wanted to abide this law truth. But Kṛṣṇa asked, “No. You cross, you say lie. Because the object for you are lying that is more noble than this man made law abiding.” Follow?


Vidagdha Mādhava: Yes. I do follow.


Śrīla Śrīdhara Mahārāja: No, no. You’ll ask the same question again. Ha, ha.


Vidagdha Mādhava: Well, ha, ha, ha... the siddhānta I understand. But Yudhiṣṭhira he’s practising before Kṛṣṇa’s saying that he’s practising something...


Śrīla Śrīdhara Mahārāja: Kṛṣṇa is stealing and He’s speaking lie to mother. “I don’t know anything.” He’s doing something and says “I do not know.” What is that, that lie or truth?


Vidagdha Mādhava: That is truth.


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


Vidagdha Mādhava: It is coming from the Personality, the Supreme Person.


Śrīla Śrīdhara Mahārāja: The Lord is speaking for Itself. Reality is by Itself and for Itself. Whatever pleases Him that is true. And not a concocted law by a particular group for their local interest. That is not truth. A section is producing truth, law, according to their own local misconceived interest. That is not truth. Which satisfies the highest, that is true, which is in consonance with that. The satisfaction of Kṛṣṇa, that is true. And these are all false, all misconception, thrusting one’s own interest into the absolute current. Follow?


Vidagdha Mādhava: Yes.


Śrīla Śrīdhara Mahārāja: Ha, ha. Not so easy. Ke?


Badrinārāyaṇa: _________________ [?]


Vidagdha Mādhava: What is conscience?


Śrīla Śrīdhara Mahārāja: Conscience, that is the principle of conception, conscience. Vivek, oh, that reason, in conception of reason in different planes, conscience.


Vidagdha Mādhava: That has nothing to do with Paramātmā?


Śrīla Śrīdhara Mahārāja: Paramātmā in higher position, Paramātmā dictation. In the misconceived contest, I shall do this or that, you may ask your conscience.


Vidagdha Mādhava: How does one remove his conscience by misbehaviour? How does one weaken that conscience. In some people it is strong, in some people not strong.


Śrīla Śrīdhara Mahārāja: By opposite education, association, that conscience may be covered.


Vidagdha Mādhava: For misbehaviour?


Śrīla Śrīdhara Mahārāja: Yes. Misbehaviour also. What is anti towards his real interest, that covers conscience. Ultimately when heart purified we can ultimately recognise that conscience is the dictation of Paramātmā when it reaches that zone. Just as light can help you in any misdeed, in worship also light can help, and in dacoiting also light can help. So according to the zone, according to the field, conscience works.


   You are going to commit dacoiting and perhaps for this purpose it is necessary to kill a person. But conscience may say ‘You don’t kill the person. Only take money, rob money, don’t kill.” Conscience in that particular field, something.

   Or, conscience to see ones self interest to the highest point, conscience may say, “If you don’t kill it will go against your highest interest. You’ll spoil your whole life, whole campaign. You’ll be the evidence, witness, and so many things will come out, your whole life will spoil. Kill him and save yourself.

_______________________ [?] At every time one should save his own self, so kill him and save yourself.”

   That also may be conscience.


Vidagdha Mādhava: So, Guru Mahārāja. Can it be said that Yudhiṣṭhira Mahārāja he had a conflict of conscience and Kṛṣṇa gave him the order to lie, but then his conscience from his practice of truthfulness...


Śrīla Śrīdhara Mahārāja: Did not allow him to speak the lie.


Vidagdha Mādhava: Yes. So what is that? That is reason faculty...?


Śrīla Śrīdhara Mahārāja: So conscience is a relative position. For his own position, perhaps for his own jurisdiction, conscience gave dictation to go against Kṛṣṇa’s order, Kṛṣṇa’ will. So conscience is not dictation of Paramātmā, of Kṛṣṇa. Differs, according to the plane of our lives, conscience differs, faculty of highest judgement, suggestion. According to our plane of living the conscience varies. Even Yudhiṣṭhira, a devotee, he could not shake off the social influence, or śāstric understanding, could not. Though he knew that Kṛṣṇa is Bhagavān Himself, still.


   Gaura Hari bol. Nitāi Gaura Hari bol.

   Today our Rasācārya Mahārāja expected, but what should be the time?


Badrinārāyaṇa: We can’t say.


Śrīla Śrīdhara Mahārāja: From Vṛndāvana generally one comes in the __________________ [?]


Badrinārāyaṇa: ________________________ [?]


Śrīla Śrīdhara Mahārāja: ________ [?] does not come through Mathurā. Mathurā is the nearest.

___________ [?] comes via ________ [?] Previously it was, I do not know the present table.


Badrinārāyaṇa: ________________________ [?]


Śrīla Śrīdhara Mahārāja: _____________ [?] generally comes through Mathurā. So from Vṛndāvana the nearest position is Mathurā to catch the train. And when that _____________ [?] reaches Calcutta?


Badrinārāyaṇa: I don’t know.


Śrīla Śrīdhara Mahārāja: You’re to enquire from Subāla Sakhā, and accordingly this prasāda...




Vidagdha Mādhava: ...mention some of the other ones?


Śrīla Śrīdhara Mahārāja: No. It is mentioned in Mahābhārata, such occasion, when Kṛṣṇa was saying from there. Eight kinds death, and one is to admire ones own good attributes.

   “You accept that sort of death Arjuna. And don’t go to behead your revered brother Yudhiṣṭhira for this simple cause. He abused your Gāṇḍīva in another spirit, not in a bad motive. And the formal thing you’re going to consider, leaving away the spirit of it. What is this?”


   Arjuna’s conscience was there, that conscience rejected. Yudhiṣṭhira’s conscience rejected, by the Absolute Truth. So conscience is not a part and parcel of the Absolute Truth. It depends according to its own position.


Vidagdha Mādhava: Mental system.


Śrīla Śrīdhara Mahārāja: A relative thing, a relative decision.

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


Vidagdha Mādhava: Guru Mahārāja. Sometimes you mention guardians. Everyone has guardians. Is that like demigods, or Spiritual Masters? Or on the subtle plane everyone has...


Śrīla Śrīdhara Mahārāja: That also is to be judged from the absolute consideration, who your guardian is. The comparison of the Absolute Truth, that will give valuation of the decision of the guardians. A dacoits guardian, he may try his son to learn how dacoiting should be committed. So guardians of different kinds.

   Gaura Hari. Gaura Hari. Gaura Hari.


Vidagdha Mādhava: But by acting in certain ways does one gain the sympathy of certain higher beings?


Śrīla Śrīdhara Mahārāja: There was one disciple from London has written a letter to me yesterday...





Śrīla Śrīdhara Mahārāja: ... “we must come down to his level. So your men that are fond of intoxication, to canvass them we should come down to their level. And we ourselves will take intoxication and so many other objectionable things, and that is sanctioned in Gītā.”

   He has quoted one śloka. Vidvāṁs tathāsaktaś, cikīrṣur loka-saṅgraham.


[saktāḥ karmaṇy avidvāṁso, yathā kurvanti bhārata

kuryād vidvāṁs tathāsaktaś, cikīrṣur loka-saṅgraham]


   [“O Arjuna, as ignorant, attached persons work, the wise must also work, but without attachment, in order to protect the svadharma or religious principles of those who are competent to follow the path of action. The difference is not in the actions of these two classes of men, but in their respective attitudes of attachment and indifference.”] [Bhagavad-gītā, 3.25]


   “Only to capture people of a particular group, one preacher he may without internal attachment, he may accept that sort of external habit only to capture those classes that are fond of intoxication and others. And if one does that, Jayatīrtha Mahārāja, to capture the so called intoxication and other bad habits class, then where is the fault? Why do you abuse him? It is in Bhagavad-gītā, it is mentioned there. Vidvāṁs tathāsaktaś, cikīrṣur loka-saṅgraham. To capture the mob he has - though internally he does not want that, not addicted to that, but externally he’s accepting those habits to mix with them and then to capture them.”

   It is sanctioned in Bhagavad-gītā he says. Tathāsaktaś, cikīrṣur loka-saṅgraham.


   At the same time there is in Bhagavad-gītā.


yad yad ācarati śreṣṭhas, tad tad evetaro janaḥ / sa yat pramāṇaṁ kurute, lokas tad anuvartate


   [“The general masses imitate the ways of great men. They follow whatever the great personality accepts as the right conclusion.”] [Bhagavad-gītā, 3.21]


   The leader’s life should be ideal so that men in general have respect for their high character. And if they do what is not admirable in the society then people will go to do that, opposite direction is also there. We’re to adjust. Hare Kṛṣṇa.


ānukūlyasya saṅkalpaḥ, prātikūlya-vivarjjanam

[rakṣiṣyatīti viśvāso, goptṛtve varaṇaṁ tathā.

ātma-nikṣepa kārpaṇye, ṣaḍ-vidhā śaraṇāgatiḥ

evaṁ paryyāyataś cāsminn, ekaikādhyāya-saṅgrahaḥ]


   [“The six limbs of surrender are as follows: 1 - To accept everything favourable for devotion to Kṛṣṇa. 2 - To reject everything unfavourable for devotion to Kṛṣṇa. 3 - To be confident that Kṛṣṇa will grant His protection. 4 - To embrace Kṛṣṇa’s guardianship. 5 - To offer oneself unto Him. 6 - To consider oneself lowly and bereft.”] [Caitanya-caritāmṛta, Madhya-līlā, 22.100] & [Śrī Śrī Prapanna-jīvanāmṛtam, p 9-10]


   How much one should go forward to capture whom? What is his value? All these local things should be considered.


   First went to America and began his independent life he had to eat many a time food which was in association with the meat and wine, all these things in the refrigerator. Here is meat and here is vegetable. And he had to take that, for the sake of Kṛṣṇa’s service. But not in a normal position. Sometimes it may be necessary to go out of the way to do something. But that will depend upon the sincerity and the degree of the importance of the work, all these things. And he had not accepted that permanently for his general life. But for particular time he had to take the risk, of taking prasāda and to fulfil his body, which had such contamination there, and the scent also there, had to tolerate anyhow for the great work.


   And we’re told that once Brahmānanda and who? They imprisoned him for three days.


Vidagdha Mādhava: Yes. Rāmānuja Mahārāja.


Śrīla Śrīdhara Mahārāja: And no food, or gave some food? Imprisoned him three days.


Vidagdha Mādhava: No food.


Śrīla Śrīdhara Mahārāja: No food. So he had to tolerate that. That is not normal.

But that is not to acquire the habit. Hare Kṛṣṇa. Hare Kṛṣṇa Gaura Hari. Gaura Hari. Gaura Hari.

Nitāi Gaura Hari bol.


Vidagdha Mādhava: Guru Mahārāja. In Rāma līlā there’s ethical culture? Some practice of virtue is there, some support for that.


Śrīla Śrīdhara Mahārāja: To certain extent. Rāmacandra took remnants of a caṇḍāla. That was not the lawful practice there for the kṣatriya. Did something uncommon, and mostly He abided by the moral law of the country, but not always.

   Rāmacandra killed Bali, not in front to front fight, but as a thief, from behind the area, tree, threw an arrow to kill him. That is not moral.


Vidagdha Mādhava: No, that isn’t even kṣatriya.


Śrīla Śrīdhara Mahārāja: Then one śūdra gentleman he engaged himself in penances. Rāmacandra, asked by His Guru Vasiṣṭha, beheaded him while he was engaged in penance, one Sambuka. That is also not allowed by the law of the country. These peculiar practices we find in Rāmacandra. But they’re for their justification, perfect justification there is. But in general committing the moral activities, ostentatiously.


   So moral laws they should be respected as long and they’re in consonance with the higher. That should be the good thought about that. Our good will should be like that. They’re not absolute, they’ve got their relative value. If they’re in clash with the absolute good then they should be rejected. So, ānukūlyasya saṅkalpaḥ, prātikūlya-vivarjjanam. Amongst the devotees they accept what is favourable, what is unfavourable. Even sometimes truth may be unfavourable, so-called truth.


Vidagdha Mādhava: I ask these questions because I’m trying to trace out why in our Swāmī Mahārāja’s Movement, why certain practices apparently seem to be missing. And there’s ruthless dealings, harsh dealings. Instead of mercy, these positive qualities, we’re finding some negative dealings, even amongst the Vaiṣṇavas. I’m trying to trace out how it is possible, these qualities are not being shown, in a more obvious way. Mercy, tolerance.


Devotees: ______________________________________________ [?]




Devotee: ...in the spiritual world to merge and maintain individuality.


Śrīla Śrīdhara Mahārāja: ______________ [?]


Vidagdha Mādhava: This is a tape recorder.


Śrīla Śrīdhara Mahārāja: Akṣayānanda Mahārāja, do you hear, his question?


Akṣayānanda Mahārāja: Yeah.


Śrīla Śrīdhara Mahārāja: How do you feel?


Akṣayānanda Mahārāja: He’s asking how is it possible...


Śrīla Śrīdhara Mahārāja: I know what he’s asking.


Akṣayānanda Mahārāja: Adhokṣaja.


Śrīla Śrīdhara Mahārāja: Just as man is attacked with a spirit, with a witch, you know?


Akṣayānanda Mahārāja: With a witch, haunted by a ghost, or witch.


Śrīla Śrīdhara Mahārāja: Or a ghost, man attacked by ghost. Have you heard this? No?


Devotee: Yes, I’ve heard.


Śrīla Śrīdhara Mahārāja: How do you feel?


Devotee: I feel...


Śrīla Śrīdhara Mahārāja: His mind is there, and again ghost has captured his mind. So also the one may be absorbed in another.


Devotee: Peacefully.


Śrīla Śrīdhara Mahārāja: So these fellows, these śāveśa, to serve some purpose, and they have got some sukṛti for which they got the chance of living closely with the soul of Nanda, Yaśodā, and the gopīs.

   You see, soul is like light, a candle. A candle’s light, if you take another the light is mixed. You cannot differentiate this is the light of this candle, and this light is from that candle. Intermingled. So it is possible in soul also. A good light there, a meagre, bad light also comes and mix together in ray. Still, it has got its special individual characteristic. Unlike physical things. In Gītā [2.24], sarva-gataḥsthāṇuḥsa. Sarva-gataḥ means like light, like a flame. Light, it spreads itself in a space. Light is not in a point, but the rays, another light comes and the ray of one mixes with another and makes it more intense. It may be removed and it may be rejoined. So soul is of that character, it can accommodate another soul within it, like light.


Devotee: Is this for training purposes for learning how to serve Kṛṣṇa that state may be there for some time?


Śrīla Śrīdhara Mahārāja: Yes. That sort of connection, suddenly good fortune they have got. From a particular group, particular section, they’re allowed to keep such close connection with Yaśodā. And somewhat ________ [?] in the service Yaśodā also there. And they’ll get a better chance in future.

   Just as there is a bona fide group of officers, and someone from outside taken in by some arrangement and asked the bona fide group officer, ‘accept this in your service. Incorporate him in your office.’ And he gets a good chance of helping him and becoming more efficient. That is his good fortune takes him there and gives him a good association. A very closer and practical association to become good overnight.

   Such similar, gets a good chance of having a closer connection, closer constant company of Yaśodā in doing her service to Kṛṣṇa. He gets that great chance.


[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]


   Whatever is intrinsic to the good, no bad effect comes from there. Ke?


Devotees: Bon Mahārāja.


Śrīla Śrīdhara Mahārāja: Bon Mahārāja. Come this side, you all come that side.




Śrīla Śrīdhara Mahārāja: Such respect should be given there.


vicakṣaṇa kari', dekhite cāhile haya, haya ākhi-agocara


   [Śrīla Bhaktivinoda Ṭhākura says: “Suddenly a flash came, but when I tried to see that, it disappeared. It was withdrawn.”]


   So high, if you want to look at it a little carefully it won’t come within our jurisdiction.


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


[“The path of divine love is worshippable to us

and should be held overhead as our highest aspiration.”]


   The whole tenor of our Guru Mahārāja’s preaching was this, that this should be kept always above. And we should never try to stare at Them carefully. The capital, we must reserve capital, which we must not dare to use. Standing capital overhead. Something like that. If we go to do that then we shall become sahajiyā. That is the highest quarter of the transcendental world.

   Sometimes from far off we shall say whatever we hear through the Guru we want preach about them. But won’t venture to make them in the objective line, being subject. So subtle, and so high, so respectful. So that is the be-all and end-all of our life, should be treated well. It is Infinite, the characteristic of the Infinite is like this. Don’t dare to finish it, then we’ll have to suffer from reaction if we attempt to finish the Infinite. Something like that.



   ...ego, he was very much eager to know about that from Guru Mahārāja. And he was called ______ [?]

Trespasser, or something. He was bold enough to enter into the plane where one should not. Respectfully, with special respect it is there. None should venture to force entry there. Always kept over our head. Still, that is all in our life, this mañjarī class. Not to be dealt like things in the street. Then it will drag them in the ordinary plane then value will disappear, we shall see some other thing, not the real.


   If we’re realistic then we shall be particular about the steps. Ādau śraddhā, sādhu-saṅga, bhajana-kriyā, nartha-nivṛttiḥ, ruci, athāsakti, bhāva, prema bhakti, sneha, mana, pranaya, rāga, anurāga, bhāva, mahābhāva, all these stages we must be particular with.


[ādau śraddhā tataḥ sādhu-saṅgo’ tha bhajana-kriyā

tato’ nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ

athāsaktis tato bhāvas tataḥ premābhyudañcati

sādhakānām ayaṁ premṇaḥ prādurbhāve bhavet kramaḥ]


   [“In the beginning there must be faith. Then one becomes interested in associating with pure devotees. Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and then attachment. This is the way of sādhana-bhakti, the execution of devotional service according to the regulative principles. Gradually spiritual emotions manifest and intensify, then finally there is an awakening of divine love. This is the gradual development of love of Godhead for the devotee interested in Kṛṣṇa consciousness.”] [Bhakti-rasāmṛta-sindu, 1.4.15-16]


   And not from the beginning the highest prospect we shall try to snatch it. That will be ludicrous.

______________________ [?] Only from the ground if we want to have the fruit of the top of the tree, ha, ludicrous thing. 'Virajā,' 'brahmaloka,' bhedi' 'paravyoma' pāya, tabe yāya tad upari 'goloka-vṛndāvana'.


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

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


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

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


   Steps we must not omit, then everything will be falsified.


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]


   That āśābharair-amṛta-sindhu [Vilāpa-kusamāñjali, 102], the author of that poem, he himself says, “We shall always try to tend towards dāsya rasa, and not sākhya rasa, not friendly rasa, or friendly relationship. But if we receive a force to come down to take us to that level, demand will come from there, from higher type. ‘Take him here.’ But our tendency will be always to go towards the lower aspect of service. That should be genuine. And demand will come from upper. So that sort of, that particular servant should be taken up to the family to this stage. Dāsyāya te mama raso 'stu raso 'stu satyam. Let my real attraction be towards the service. And sakhyāya te mama namo 'stu. The confidential stage I try to show my honour there.” That Raghunātha Dāsa says, who is the author of āśābharair-amṛta-sindhu-mayaiḥ kathañcit, kālo.

   “Without You I do not want the Vṛndāvana, nothing, not even Kṛṣṇa.”

   The author of that śloka he himself says. “Let my real internal sincere tendency be towards the service, and not there of friendship with Kṛṣṇa or the sakhīs.”


   That is the key to success. The selection must come from above, and the demand must come from above to take us to be used, inductive process. Descending method, their favour should come to take one up. So it is not a matter of trial in sādhana.


   What about his coming here?


Akṣayānanda Mahārāja: Did not mention an exact date.


Śrīla Śrīdhara Mahārāja: But previously...



   ...He gave admission in His saṅkīrtana party, persons from the lower classes.

   Then Advaita Prabhu one day remarked in a stern way that, “Nityānanda has come and His dealings are very generous. Anyone and everyone is getting admission into this saṅkīrtana party. Now it is difficult for Us and for Śrīvāsa to keep our connection with this mob party outside.”

   This taunting remark, of course on Mahāprabhu. Mahāprabhu ran away very abruptly, quickly, and jumped into the Ganges.


Devotee: ____________________ [?]


Śrīla Śrīdhara Mahārāja: And Nityānanda Prabhu and Haridāsa Prabhu, They also followed Him with lightning speed. Mahāprabhu jumped, They also jumped. Nityānanda Prabhu caught by the hair, and Haridāsa Ṭhākura by the feet, and anyhow took Him up.

   Then Mahāprabhu told, “Don’t tell Advaita Ācārya that You have taken Me up from the Ganges. I shall hide in the compound of Nandan Ācārya. And You announce that I have entered Ganges.”

   Advaita Prabhu was informed accordingly, and He began fasting. Three days almost past, and information going to Mahāprabhu. “Advaita is fasting, and crying, wailing.”

   Then Mahāprabhu after three days perhaps He came away, came out of the Nandan Ācārya, from His hiding place, and met Advaita Ācārya, and told Him that, “The higher officer of a king, by whose order, so many men are hanged, even king has the power to hang that very officer.” Ha, ha. “Who is the master, who is the dictator of allotting hanging, the highest capital punishment to all the subjects, even he may be allotted capital punishment by the king. So Kṛṣṇa is autocrat, and we’re to mind that we’re to abide by the decision of such autocratic order. Must be prepared. _________ [?] Ācārya. So you should not think otherwise. Give up Your old prejudices and come out.”


   So divine dispensation may be very cruel, even to the high officer. They’re nominated Ācārya of Swāmī Mahārāja, but they have also to undergo such severe punishment from the high. We shall try to adjust ourselves accordingly. Amāninā mānadena. We have come to deal with infinite autocracy, so always careful about our position. No pride may enter into our heart.


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]


   Ultimately we must have that sort of ideal in our mind, whatever we do, in whatever field, in whatever engagement we are at present. The highest trial is always awaiting me, so we should not be allowed to be pumped up, in any way, at any position. At the same time we’re to maintain that our Guru’s position is not like that, they’re still up. The Ācārya may be banished, but the mob, the lowest class event with the disciples. They came to their full, whole-hearted faith in one place, and now they’re being robbed like so many properties _________ [?] That is more painful. So many articles, so many things. The men with his spiritual regard is being treated like that, so rashly, roughly, just be troublesome. How the faith is being... Of course those that are connected with false relationship their misfortune must be ________ [?] there, otherwise it ________ [?] But still it’s painful scenery.

   One country is defeated by another country, one nation by another nation. But the after effect when the victorious party come to loot the defeated that is a very painful scenery. When fighting mood they’re fighting with one another, that does not matter. But innocent persons are sometimes...

   But if we see, look at to the extreme, then of course nothing is bad. Tat te 'nukampāṁ susamīkṣamāṇo. The test comes to give us promotion. Examination only for next promotion, we’re to take like that. That sort of encouragement is with us, examination means promotion in the background.


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]


   No error on the other side, with the highest authority. Highest authority is not erroneous, no faults, it is all perfect. We’re to adjust with such an environment, and that will be very near to the highest plane, Vṛndāvana __________ [?] All cruelty that is shown, including whipping of the Lord Kṛṣṇa that is also service. Whipping of Yaśodā to Kṛṣṇa that is also service. Very peculiar thing. And that is Vṛndāvana.


   Gaura Hari bol. So let us consider there must be some greater good on the back. Apparently it may be deplorable, it is all for the best. We’re to adjust ourselves with that principle. That will be good for everyone.

Madhyama adhikāra, uttama adhikāra. We can’t maintain our position in the plane of uttama adhikāra, highest position. But we shall always try to have our highest regard, and with that help we shall try to minimise our pains in the madhyama adhikāra. Para-duḥkha duḥkhī. There is one stage in the lower uttama adhikāra, they have got no pain for themselves, but they cannot tolerate the pain of others. There is such a stage in the soul. They do not care for their own pain, but they cannot but care for the pain of the others. That is a stage. After that madhyama adhikārī, after that they’re above all feeling of pain of any type. It is all good. The depth of their vision is so much, that things which are very far is seen to them very near. So they cannot see any reaction, their deeper vision. And we cannot see, the length of our vision is small, so we cannot see the highest and the longest end, so we deplore.


   Mother punishing the boy, in an abrupt vision mother is very cruel, but if the vision, the sight is little extended, ‘O, to correct the boy then it’s all right.’ Something like that. All harmonising. Harmony is to be understood, to be read, and to be at ones nature earned, sundar, sundaram. Satyam, śivam, sundaram. Nothing bad can come from Absolute Good. Sundaram. To that extent our vision must be extended, must go. Sundaram. All harmony, all good, all love.





Śrīla Śrīdhara Mahārāja: ... “such abnormal way He’s using me. But whatever transformation within my body or mind, but I find that a nectarine solution is always all pervading also in me.

________________________________ [?] kṛṣṇa-nāma icchāmaya, yāhe yāhe sukhī haya sei mora sukhera.

Gradually I come to realise that He’s my Master. In whatever way He may utilise me, if He’s satisfied, let it be fulfilled. He’s my own heart’s friend. And He’s utilising me in His own whim. Let Him use His own thing. I belong to Him fully.” ___________________________ mora citta-vitta saba hare.


lainu āśraya yā'ra, hena vyavahāra tā'ra, balite nā pāri e sakala;

kṛṣṇa-nāma icchāmaya, yāhe yāhe sukhī haya, sei mora sukhera sambala

[The Songs Of Bhaktivinoda Ṭhākura, p 59-61]


   “He’s the Master. I’m to serve Him. This feeling comes and transforms me to think that He’s my Lord. In any way He may be satisfied I should follow that. This surrender, complete, arouses in me. Let Him be happy at my cost. And there lies my highest quality of fulfilment and ecstasy. I feel it from my innermost heart, that by His handling, independently over me, He’s Lording it over me, and I’m finding that is the way of my fullest ecstasy.”


premera kalikā nāma, adbhuta rasera dhāma, hena bala karaye prakāśa;

[īṣat vikaśi punaḥ, dekhāya nija-rūpa-guṇa, citta hari' laya kṛṣṇa-pāśa]

[The Songs Of Bhaktivinoda Ṭhākura, p 59-61]


   “Gradually I come to find that if it’s a seed containing a marvellous quality happiness is there. And it is oozing from there, and it’s spreading through the whole of my nature. Īṣat vikaśi punaḥ, dekhāya nija-rūpa- guṇa, citta hari' laya kṛṣṇa-pāśa. Sometimes like a lightening that Name is expressing His own real nature and attracting me towards Vṛndāvana līlā. And there He puts me in the adjustment with the līlā of Vṛndāvana, inherent in my nature.”



[03:30 - 04.30 silence]


   Infinite is not Absolute. Infinite plus finite is Absolute. His opinion is also of this type. A provincial, partial consideration. So many parts and their own centred consideration cannot but be there. All not universal standpoint everywhere. But they have got their own world of interest. That should be merged in the world of Kṛṣṇa interest. It is there. Advaya, Absolute is advaya.


vadanti tat tattva-vidas, tattvaṁ yaj jñānam advayam

brahmeti paramātmeti, bhagavān iti śabdyate


   [“Learned transcendentalists who know the Absolute Truth call this non-dual substance Brahman, Paramātmā or Bhagavān.”] [Śrīmad-Bhāgavatam, 1.2.11]


   Threefold conception of the Absolute generally we find here among the scholars of India. All- comprehensive, all-permeating, and all-controlling. Then again divided, creation, preservation, and destruction, here. And there also in the original. This is in the shadow. And in the original also that sort of movement. This is the shadow. That is līlā, dynamic character. The original world that is also dynamic, not static. All-comprehensive aspect is not static, all-permeating, all dynamic, līlā.

   The clash is between province and centre, something like that. In the province also so many units, different sections, different families. Even in a family, the husband, wife, the son, some sort of different interest, and sometimes clash. That may be soft or little but it is there in any form or other.

   So separate interest and universal interest, bigger and smaller. Reading, feeling, all these things cannot but be a little different. But here in the exploiting stage it is bitter, and in the dedication stage that is beautiful, the difference.

   “I shall take it. I won’t give it to you.”

   “No, no. You shall take it. I won’t take it.”

   This is the difference. Dedicating unit, competition, but from that dynamic character what comes out that is nectar. The competition of dedication produces nectar. And competition of exploitation produces poison.


   And the dedication is not between ordinary individuals. The highest form of dedication including the centre, the Absolute. Otherwise it will be only some moral value. The Absolute owner ______________ [?]

The Absolute ownership must be present there. Otherwise not only moral things, they’re not masters. Man and Master has got some difference, some categorical difference.


   What is unnatural that is artificial, and what is artificial that is reactionary. And reaction also may come in both the planes. In one place it is, as I told before, nectar producing, another poison producing. Poison is there, it cannot be eliminated fully. This is the... Otherwise no poison, then no nectar. Relativity requires it for us to understand. To maintain the existence of the nectar the opposite conception cannot but be there. A relative consideration necessary.

   Our Guru Mahārāja wrote a book, Relative Worlds. Two worlds almost parallel.

   There was one Greek philosopher, perhaps Spinoza [?], [Spinoza was Dutch] his parallelism. Perhaps he took from India, that old Greek philosopher, his opinion was parallelism.

   As is in the ontological plane, so we find in the material plane, just a shadow.


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

tam eva bhāntam anubhāti sarvaṁ, tasya bhāsā sarvaṁ idaṁ vibhāti


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

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


   It has got no originality of its own, this world we’re living in and struggling. Tam eva bhāntam anubhāti sarvaṁ. The original conception is there. This is only perversion.


   In Bible also Satan has got in quality the next position to God, we’re told. God has got Supreme Power. The next powerful is Satan, he’s the opposition leader, enticing others away from śaraṇāgati. Influence them to - it is peculiar - to taste the fruit of the tree of knowledge.

Jñāna śūnya bhakti, Mahāprabhu says. As soon as they tasted the fruit of the tree of knowledge they fell down, calculation came, full surrender vanished. And then separate consciousness came out. For their maintenance and other things they had to come down in the world of calculation of self interest. As long as they were surrendered in that locality, they had no anxiety for anything else. Came down from that zone to understand their own interest, unsatisfied with the decision of the Supreme, entered the life of calculation.


   Hare Kṛṣṇa.


   Also to be traced, we’re told that they were naked at that time, in that plane, no shyness. So having connection with the higher plane our shameful feeling also minimised, not to be found there. What is considered to be generally shameful, that may be viewed with higher purity. Just as in Indian socialism,


_______ Draupadi Kunti Tara Nanda ______ panca tan mitra maha bhaga ___________ [?]


   What is condemned here in social custom, that a lady may not have more than one husband. But in the case of these ladies it was so. But still they’re connected in such a plane that these ordinarily sinful things was laudable. Not only blameable but it was laudable. And we’re told that if you can follow their ideal your sin will disappear _________ [?] Great sins of adultery will disappear from you if you can understand the ways and character of those ladies of higher plane, what is chastity.


   So Adam and Eve they had to take dress to their body when they came in the life of self calculation.

   And there, not necessary, simple, plain, automatic, happy position. No meanness. Harmonious. Not even thought nor anxiety, nothing. In this way we’re to think for higher divine life of surrender.

   We’re also living a type of surrendered life, but surrender to the lust, to the greed, to the anger, to the indriyavas, slave of senses.


kāmādīnāṁ kati na katidhā pālitā durnideśās

[teṣāṁ jātā mayi na karuṇā na trapā nopaśāntiḥ

utsṛjyaitān atha yadu-pate sāmprataṁ labdha-buddhis

tvām āyātaḥ śaraṇam abhayaṁ māṁ niyuṅkṣv ātma-dāsye]


   [“O Lord, for so long I have obeyed the unending, wicked dictates of lust, anger, greed, madness, delusion, and hatred, but they never took pity on me, and I have felt neither shame nor the desire to abandon them. O Lord of the Yadus, after all this, I am leaving them behind. At last I have found my genuine sanity: I am surrendered wholly unto Your lotus feet, which are the abode of fearlessness. Please now engage me as Your personal servitor.”] [Caitanya-caritāmṛta, Madhya-līlā, 22.16]


   “I’m disgusted with the service of these my masters. I can’t endure a minute more.”

   Perhaps Mādhavendra Purī’s śloka. Teṣāṁ jātā mayi na karuṇā. “These masters their hunger won’t be appeased. Exacting labour from me from time immemorial, and not given any reserve and any pension, retirement. No chance of retirement even have I got. Eternal time I’m serving and serving these fellows.

Kāmādīnāṁ kati na katidhā pālitā durnideśās, teṣāṁ jātā mayi na. We could not satisfy them with so much labour and service. Na trapā nopaśāntiḥ. And what about me? I’m a shameless man, na trapā, no shame. Nopaśāntiḥ, and no exhaustion that I won’t be able to render service any more. No such temperament, no reaction comes to me.

   Anyhow, for the time being I have got that sort of mentality. Some awakening of some light I find within me that there is only one way. If I can commit myself to some other higher authority then these fellows will back out, otherwise not. Utsṛjyaitān atha yadu-pate sāmprataṁ labdha-buddhis. Immediately I have some ray of hope and light, that if I can offer myself to a higher authority, then these fellows will leave their demand on me from this labour, otherwise not. So I have come to You my Lord, You allow to enter into Your boundary admission. Then these fellows will leave me, otherwise no end of their slavery. Utsṛjyaitān atha yadu-pate sāmprataṁ labdha-buddhis, tvām āyātaḥ śaraṇam abhayaṁ māṁ niyuṅkṣv ātma-dāsye. Please give some engagement, otherwise no hope.”


   So the negative will retire when we shall have any positive participation, and sādhu, śāstra. And sukṛti, that becomes faith and takes to sādhu, and by their cooperation we can have our entrance, may be slow or rapid, and then the negative side will withdraw. Otherwise, the renunciationists they’re also failure, the Buddhists and Śaṅkarites. Ye 'nye 'ravindākṣa vimukta-māninas. Only withdrawal from the negative side is not a safe position, until and unless positive connection is there, only withdrawal from the negative.


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

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


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

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


   With great pain and trouble one may raise himself up to the highest position, and may think, ‘I’m quite safe here.’ Vimukta-mānina. Think themselves very, very safe. Very, very liberated, themselves. Tvayi asta- bhāvād aviśuddha-buddhayaḥ. They’re not conscious of the higher region so there’s error in their consideration. There is the higher plane, the positive. They have no conception of the positive in any way. Only withdrawal from the negative is not liberation proper, until and unless they get the connection of the positive. Aviśuddha-buddhayaḥ. Miscalculation still there in them, about the environment.

   Environment has got a necessary demand in the mutual presence, existence. We can’t avoid that, we can’t avoid. ‘That I’m quite independent of the environment,’ this is mere speculation, this cannot be the fact. There must be influence from outside to us, it cannot be avoided. So withdrawal from a particular, and think there is nothing, others, but there is the thing and it has got it’s claim and influence on me.

   I do not understand that, a miscalculation, false calculation, and shall have to come down again. No other alternative. Because some sort of external influence must come and affect me. I cannot eliminate it fully. So that higher attraction I can’t catch, so the lower attraction is sure to capture me again, seeing that this man is helpless, no guardian, he can be looted from this position.

Āruhya kṛcchreṇa paraṁ padaṁ tataḥ, patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ. They cannot have respect for even Your lower aspect, Your padaṁ. And that is error, that is miscalculation, false calculation. So he’s in māyā, misconception. And the next consequence is that the other, lower environment comes to capture him. That external influence is inevitable. None can say that ‘I’m independent of my environment.’ None can say. For the time being one may control his environment, but for the time being. Siddha, yogī, they can create their environment for the time being. That all finishes. Ultimately they’ll have to come down. This lower aspect of environment does not allow him to be free for long time, it is inevitable.

   But if he could catch the attraction of the positive and have any sort of entrance there, then that environment would have helped him, and they retire eternally. And so much so, that even dressed with that sort of positive influence he comes down here, with the help of Yogamāyā, he comes here to deliver other people, this māyā cannot have any influence on him. His soldiers dress, armour, the armour of Yogamāyā is there. He may go freely in the Mahāmāyā region, but Mahāmāyā cannot do anything, cannot pierce the weapon in his body, the Yogamāyā.


nāhaṁ prakāśaḥ sarvasya, yoga-māyā-samāvṛtaḥ
[mūḍho ’yaṁ nābhijānāti, loko mām ajam avyayam]


   [“By My own sweet will, remaining concealed by an illusory image, I am not manifest to anyone and everyone. Therefore, none of these foolish persons can ever really know Me as the son of Vasudeva, who am independent of mundane birth and ever-existent in My divine personal Śyāmasundara form of beautiful feature like a blackish rain-cloud.”] [Bhagavad-gītā, 7.25]


   Yogamāyā means like that armour.


[ajo 'pi sann avyayātmā, bhūtānām īśvaro 'pi san]

prakṛtiṁ svām adhiṣṭhāya, sambhavāmy ātma-māyayā


   [“Although My eternal form is transcendental to birth and death, and I am the controller of all beings, I appear within the world in My original form, by My own sweet will, extending My internal potency of yoga- māyā.”] [Bhagavad-gītā, 4.6]


   When He comes here His higher potency is always around Him, and this lower potency of māyā cannot influence there. Not only Him and His followers also like that.


etad īśanam īśasya, prakṛti-stho ’pi tad-guṇaiḥ
na yujyate sadātma-sthair, yathā buddhis tad-āśrayā


   [“This is the divinity of the Personality of Godhead: He is not affected by the qualities of material nature, even though He is in contact with them. Similarly, the devotees who have taken shelter of the Lord do not become influenced by the material qualities.”] [Śrīmad-Bhāgavatam, 1.11.38]


Tad-āśrayā means His devotee. They’re also similarly they can move and live here freely without being any way enforced or contaminated by the illusory energy.


   Hare Kṛṣṇa. Nitāi. Nitāi. Nitāi. Gaura Hari. Gaura Hari. Gaura Hari. What’s the time?


Badrinārāyaṇa: _____________ [?]


Śrīla Śrīdhara Mahārāja: ____________ [?] So I close here.

Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!


Devotees: Jaya!


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


Devotees: Jaya!



Śrīla Śrīdhara Mahārāja: ... Balarāma out of throne. “You come down. Your age is passed. Now My fellow, and along with You Your Kṛṣṇa will have to come down. My Lord Gaurāṅga He will take His seat on the throne. It is Kali-yuga, bare it. Our age has come. You go to Vṛndāvana.”

   Ha, ha, ha. Such a dream Śacī Devī had, that Nityānanda Prabhu is forcibly taking down Balarāma.

   “Why You Two occupy the throne? My Lord Gaurāṅga He’s to occupy the throne. And You go to Vṛndāvana. Take Your throne there.”

   Ha, ha, ha, ha. And Balarāma is being defeated by Nityānanda taking Him out.

   So something like that. Mahā-vadanyāya.


   I had try to trace the highest conception of the Absolute in Mahāprabhu in this way. That He’s always dancing mood. Dancing means self sufficiency, dancing. When a taste that ‘I’m fulfilled’ then the dancing, generally. And Absolute dancing is of that type. Dancing means self satisfaction, nothing more. And chanting means distributing the same to others. So Prema Dhāma Deva. Who is Gaura Sundar? He’s dancing and chanting. Dancing that He’s self sufficient He’s the Absolute. And chanting He’s distributing Himself to others. Kīrtanātma-vanṭanam [Prema Dhāma Deva Stotram, 66] He’s inviting others to take share in the ecstasy what is stored in Him, ātma-vanṭanam. So this is the sign, symptom, of the Highest Entity that should be. Let us show our revered venerable respect to that type of Godhead of the Absolute.


   Self sufficient in love. Power, knowledge, all of lower type. Love is the real criterion of satisfaction, and neither knowledge nor power. That is the key to understand what is devotion proper, why it should be the highest thing. Why Mahāprabhu’s conception, Vraja Vṛndāvana conception is the highest? To understand that properly we must know the fact. Generally everyone is hunting after power. And then there is a section hunting after knowledge more and more. But that is incomplete in itself. Love is full thing. Possessor of love is satisfied. And these things cannot give any satisfaction. And a limit, every increasing, increasing, thirsting. But only love divine can give satisfaction. And that does not mean that is like ignorance. ‘Ignorance is bliss.’ Not that type, but just the opposite.


   I used to say there is a part of the world where the Absolute takes the care as other mundane śaraṇāgata. A child in the mother’s lap, how he gets help from the mother, affection? No power, no calculation, and no understanding, but automatic help comes to him. The highest quarter in the world is like that. The divine arrangement of nurturing, of maintaining, sustaining everything, take your abode in that quarter, and divine arrangement is there from the most skilled. Power is also immense, and no poverty, and no misunderstanding, want of justice. But including that the affection is there taking care in the divine area.


   So jñāna śūnya bhakti Mahāprabhu says, “That is our goal, and nothing, no power, no knowledge. Our goal is to enter into the management administration of the automatic divinity, how affectionate with love. Our goal should be there, nowhere else. Eho bāhya āge kaha āra. [Caitanya-caritāmṛta, Madhya-līlā, 8.59] Yes, We admit that this is the goal.”

   Now there is also gradation points from lower to higher. We’re to understand and try to get that, in this way. Gaura Hari bol.


Devotees: Jaya! Gaura Hari bol. Śrīla Guru Mahārāja kī jaya!


Śrīla Śrīdhara Mahārāja: Nitāi Gaura Hari bol.



[37:34 - 38:24 ?]


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


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

   [Caitanya-caritāmṛta, Madhya-līlā, 19.151]


   So many agents that had got firm conviction in the existence and immortality of the soul, beginning from Socrates, not to speak of India.

   Netaji Subash Bose told, I saw in a paper, “I love India because India is a favourite place of the Supreme Lord. He comes here every now and then as incarnation. But in other parts of the world His visit is rare. There also He comes or sends His own person, but not so much as in India. This is His choice place.”


   Ha, ha. So many gentlemen asked us, “Why India should be given prefer-ability about religion, and other countries neglected?”

   Then I told, suppose you have got a hospital in your land, ‘Why that is not located in your village?’ Somewhere to be located, like school, hospital, somewhere to be located. And you’re to take advantage of that. So here also you may consider like that. That some place is to be selected, and India was selected. And those that are nearer they get more facility. You may say it’s chance coincidence.


   Or as in Manu-saṁhitā we find mentioned. Manu says, “The type of religion what I’m preaching here, you will find it generally as brahmavārta, including the Badarikāśrama, including Kurukṣetra. Then brahmarsi desa next, up to Allahabad confluence. Generally you’ll find that people they’re fond of such practices and following such creed. Next, Harjarvata [?] the whole northern India.”

   Then he gave another remark. “There is a kind of cow by whose tail we make āratī.”

   You have seen, cāmara?

   “The cāmara’s tail is used in āratī. Wherever this type of cow moves freely, there you’ll find this type of religion in vogue.”


   And Kulu Bhaṭṭa [?] in his commentary he has mentioned there, puna puna udvalanti [?] “Men of such practice and thought, they will be produced here, at small intervals, puna, again and again they will have their birth in such position.” Ayavata punya bhumi madhye binday himalayo [?] Excluded the Dravidians.


   But we find that generally the Vaiṣṇava Ācārya they have come from the south, the Rāmānuja, Madhvācārya, Viṣṇuswāmī. At least three Ācāryas of the Vaiṣṇava School they come from the south. And the Rāmānuja sampradāya whose origin they say dravida-bheda. Revealed scriptures of the first order has come from the pancama, the fifth class, that untouchable caste. Śaṭhakopa. Sathari. Sat means hypocrite, cheat. Who is the enemy of the cheaters, that was Nammālwāra. By different names that gentleman...





Śrīla Śrīdhara Mahārāja: ...means Avatāra. Āveśathey consider as parṣada, the agents of Nārāyaṇa they’re sent here to help the people. Āḷvārs. Twelve Āḷvārs came, so far, in the Dravida country. And the first Āḷvār is that gentleman Nammālwāra, or Sathari, Śaṭhakopa. What he has given in Tamil that is considered to be dravida-bheda. They consider that respect for his advices as we give respect to the Veda. Tamil Veda. And there, the exclusive devotion to Nārāyaṇa, that is given there, and smaraṇa, śaraṇāgati. Śaraṇāgati has got the highest adore, respect, commands the highest. And they classify śaraṇāgati into two classes, perhaps you know, as they say this mārjjāra-nyāya and this markaṭa-nyāya. Two kinds of śaraṇāgati.

   In the monkey section we find that the child he catches his mother, its mother, and mother may take here, there, everywhere, but he holds fast to the mother, that child. That is a type of śaraṇāgati for the child. Very carefully and very strongly he catches the mother, and wherever mother goes he’s carried there automatically.

   And there is another, mārjjāra-nyāya, the cat. The cat’s child, it does not care anything, but the whole thing left on the mother. The mother cat will catch the child, bite on the neck and take here and there anyhow. But he does not know, does not care to do anything, the wholesale dependence on mother. That’s a class of śaraṇāgati. And they say that is the highest type of śaraṇāgati, the wholesale dependence on the  Supreme. ‘I won’t take any step whatsoever.’ Full, complete dependence.

   That mārjjāra-nyāya, and that markaṭa-nyāya, two kinds of śaraṇāgati. But śaraṇāgati has been given much importance in the Rāmānuja section.


   It has been decided in this way. Mere śaraṇāgati can give you everything. This śravaṇa, kīrtana, so many other forms of devotion unnecessary. It will come here on its own itself. Only your duty will be to increase the dependence on Him, and everything will come automatically. So śaraṇāgati is the foundation on which the bhajan, the service will go on, and śaraṇāgati is the foundation. After surrendering, whatever I shall do, otherwise only giving bond, I’ll understand that I’m not person, I’m like property of the Supreme Lord.

   Just as vikrita yatha pasu [?] a tamed animal. That animal has got no personality. The owner is the person, he can say, he can kill, he can adore, anything. His position is that of a property of the owner, pasu.

   Our position should be like that. With this spirit, whatever I shall do it will go to my master. I’m not the owner, not the party person. This is śaraṇāgati. So śaraṇāgati is of two types. This mārjjāra-nyāya, that is considered to be the highest type, nothing to do.


   But Mahāprabhu He did not prefer these two examples, we find from Him. No criticism, still find He was giving the example that, “One is dropped into the well, and some rope extended, and he’s to climb. And other helpers ____________ [?] but he must cooperate. Free will is there. We cannot demand. That jīva has got its free will. Otherwise the whole burden is on the Absolute, on the Absolute līlā. And why jīva is coming into this side, but he’s enjoying or suffering the results of his karma? The responsibility is on him, not with the Absolute. So some sort of freedom must be admitted, of course mildest freedom, but still it is there, and the cooperation is necessary. It may be least, but still it has got its place. And with that least chance of cooperation jīva can be helped.” So Mahāprabhu has given such example, that fallen in a well.


   Otherwise the scriptures, the punishment and education has got no meaning. Everything is the outcome of the Absolute flow. That is of course in the region of Yogamāyā. But in Mahāmāyā something amiss, something wrong, and that is due to the vulnerability of the scanty freedom what the jīva soul has got. By misusing that we’re in such deplorable condition. The responsibility with jīva, not with God, the saṁsāra.

   Just as only misuse of the independence one is to go to prison house. Improper use of ones natural freedom. So prison houses are resting on the undesirable free action of the people. Otherwise no necessity. Something like that.


   Anyhow, Ācāryas from the south with Vaiṣṇava faith have come, mostly, even Śaṅkara is also from the south. They’re intellectual giants. Buddha is in this side, northern side. Vyāsadeva of course in northern, Parāśara, etc, big previous Ācāryas they’re here. But the middle age Ācāryas they come from southern India, Vaiṣṇava Ācārya.


   So we find that geography has got some position, but that is not to be followed very extreme, anywhere. Generally, Bengal is considered to be, this eastern side of India is considered to be out of the holy places in India. Pāṇḍava vagita [?] Pāṇḍavas did not go, Pāṇḍavas moved anywhere, everywhere, but They did not come to east Bengal. They say that’s a symptom of impurity of the east Bengal. Just as Kali-yuga is the worst of the time, and Bengal is also standing by the side of the Āryan culture, but considered to be impure, this Kali and Bengal.

   And Mahāprabhu came here, and He came here when the worst enemy of revealed truth is the logical thought, so called. The culture of logical development reached its acme during the time of Mahāprabhu, this _______ [?] nyāya. It is admitted by the whole of India, all the scholars of India, that logical culture reached its extreme point in Bengal at the time of Mahāprabhu. And just He appeared, and that is the worst enemy of revealed truth, of theistic thought. Everything they must examine and whether it is true or not, it is false or true, good or bad, they will come to judge everything, they’ll examine.


   At that time Mahāprabhu came and crushed their head, and announced that jñāna śūnya bhakti.

   “You are all disqualified. Knowledge is disqualified. Only devotion can help you.”


   We’re told that Mahāprabhu also He composed some outlines of nyāya śāstra. And the greatest scholar of the period he got that copy when Mahāprabhu and he were making a journey in a boat on the Ganges. When he found he began to weep, tears began to run down from his eyes.

   “Why friend you are?”

   “I have written a book. But if Your commentary ever stands, then none will come to read my book, my commentary of nyāya śāstra.”

   “O, is it so? So you’re crying? Let Me see the book.” He took and threw into the Ganges water.

   “What do You do, what do You do?”

   “Yes, I’ve done rightly. This is awful, that is unfruitful. This nyāya śāstra, this jñāna, this type of knowledge cannot help us to reach to the goal, awful, unfruitful. So this is not a valuable thing what I have thrown in the water.”

    That Nimāi Paṇḍita declared that jñāna śūnya bhakti, surrender. “Surrender to the high, that is really fruitful. And you go to challenge, and discuss, and want proof, He’ll neglect you. He won’t care to hear your clamour.”


   So if we really want to have our association with the higher, then this is not the way, the challenge. ‘I shall with inspection, I shall take it in the laboratory and analyse. And from the seat of a judge I shall examine it.’ All this is ludicrous to get a general conception of the higher. You’re judging faculty is eliminated.

   Our Guru Mahārāja used this expression generally. “Puppy brain.” The brain of a little dog is puppy. Puppy means ____________ [?] the small child of a dog, and puppy brain. We want to measure the infinite with our puppy brain, it is ludicrous.”


   So something else, and that is śaraṇāgati, surrender. Praṅipāta, paripraśna, sevā.

   First praṅipāta, praṅipāta means surrender, that is the token, the symptom, the emblem of surrendering, praṅipātameans. To fall at the feet. ‘I have finished, all my capacity proved fruitless. I’m disappointed. If there’s any hope, any prospect, it is with You.’ With this attitude to prostrate before the Guru. ‘You can make or mar. You can save or kill. No other alternative. I fall at your feet. Be merciful. Save me, or I shall have to die.’ Praṅipāta.

   Then paripraśna, honest enquiry, not with the spirit of testing, or examination, or anything like that. Eager tendency to know higher things, whether that will accept me or not within its own circle. Paripraśna.

   And the main thing is sevā, service. ‘I’m disgusted with my present position, finished all prospect, no hope. Anyhow I may be accommodated with the help of some higher knowledge that prospect I may have to live further. No charm of living such life I’ve found there. Such a type of life has got no value. Only in the midst of inevitable mortal influence, every second I’m being killed. It is intolerable for me to remain, to continue my existence in this sphere. Save me, give some engagement here, sevā.’


   Superior, it is natural and reasonable, that if we want any association of the superior, then that must be in the way of service. I should be utilised by you, not that I want to utilise you, in my play. That is the most important thing. I want to be utilised. I cannot utilise other things by my knowledge of interest. I want to be utilised. I want to be a queen ___________ [?]

   “It is better to reign in hell than to serve in heaven.” That Satanic expression.

   But just the opposite. “It is better to serve in heaven than to reign in hell.”

   So I’m eager to have recognition of my utilisation in the service of the higher. With this spirit only we can search for the real thing. For Him, not for myself, for Him. This is the most difficult criterion, to understand and also to practice, to follow. At every step, at every thought, every posture, we must keep it in our mind, that whether this criterion is invited to measure my activity at every step. Of course in its intrinsic value, not external value. Praṅipāta, paripraśna. In Veda also.


tad vijñānārthaṁ sa gurum evābhigacchet, samit paniḥ śrotriyaṁ brahma niṣṭham


   [“One who wants scientific knowledge about the Supreme Truth must approach a bona fide Guru and offer him everything required for sacrifice. The Guru must be fixed in the truth, having heard it from a genuine source.”] [Muṇḍaka-Upaniṣad, 1.2.12]


Samit paniḥ. Samit means the wood which is necessary for the sacrifice, for the fire. __________ [?] The gross materials which are necessary for this function, that must be collected by me, gross side. And the other side will come from him, Ācārya. Śrotriyaṁ brahma niṣṭham. Not only theoretical but practical knowledge the Ācārya must have, this is his symptom. And the śiṣya he’ll go in his own necessity, he’ll collect the gross materials whatever necessary. Samit paniḥ means that, samit paniḥ. Samit, in other words, praṅipāta, paripraśna, sevā. It has been explained like that. Samit means what are necessary things for the fire sacrifice. And this fire is another type of fire, which can burn avidyā.


[yathaidhāṁsi samiddho ’gnir, bhasma-sāt kurute ’rjuna]
jñānāgniḥ sarva-karmāṇi, bhasma-sāt kurute tathā


   [“As a blazing fire reduces the wood and everything else within it to ashes, O Arjuna, so also does the fire of knowledge burn up all action.”] [Bhagavad-gītā, 4.37]


   Can reduce to ashes all our material impulses and aspirations, that may be reduced to ashes, that sort of fire. As light can disperse darkness, that sort of fire. The samit paniḥ śrotriyaṁ brahma niṣṭham.

   And in Bhagavad-gītā, jñāninas tattva darśinaḥ.


[tad viddhi praṇipātena, paripraśnena sevayā / upadekṣyanti te jñānaṁ, jñāninas tattva darśinaḥ]


   [“You will be able to attain all this knowledge by satisfying the enlightened spiritual master with prostrate obeisances, relevant enquiry, and sincere service. Great souls who are most expert in scriptural knowledge and endowed with direct realisation of the Supreme Absolute Truth will teach you that divine knowledge.”] [Bhagavad-gītā, 4.34]


   Ācārya’s qualification, and in Bhāgavatam also.


tasmād guruṁ prapadyeta, jijñāsuḥ śreyaḥ uttamam

śabde pare ca niṣṇātaṁ, brahmaṇy upaśamāśrayam


   [“Therefore any person who seriously desires real happiness must seek a bona fide Spiritual Master and take shelter of him by initiation. The qualification of the bona fide Guru is that he has realised the conclusions of the scriptures by deliberation and is able to convince others of those conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide Spiritual Masters.”] [Śrīmad-Bhāgavatam, 11.3.21]


Tasmād. When his prospect is finished, prospect and attraction for this world finished, he will see that everything is treacherous, the soil is treacherous. What I went there for, apparently it was supposed to give us some pleasure, but ultimately that is transformed into pain, reaction. So the soil is treacherous. Apparently proposes to give something, but ultimately it is proved that this is just the opposite, traitor, ādhiyātmika, ādhibhautika, ādhidaivika.

Tasmād guruṁ prapadyeta. Then one has to approach Guru, the heavy, that cannot be removed from his position. Who is so heavily posted there, none can remove him from his position. His principle is understanding Guru, prapadyeta. We’ll take refuge under him, surrender to him.

Jijñāsuḥ śreyaḥ uttamam. And what is the best for us, please advise me. I’m nonplussed, puzzled, perplexed, to think out what is good and bad. Nothing I can ascertain, as if the whole taste and hope is crushed. Hopeless, disappointed, no good prospect in life there can be, disappointed. Jijñāsuḥ śreyaḥ uttamam. Is there any good life, fair life, higher life, that we should hope to live? Is there any such life possible in the whole world, of this pessimistic section? Jijñāsuḥ śreyaḥ uttamam.

Śabde pare ca niṣṇātaṁ. Who is well practised in two things. The revealed truth, revealed scriptures, the previous Gurus that have left their trace and knowledge about that. Pare. Not only the theoretical side, not only the intellectual side, but also has got practical experience, touch, he’s established in such position. And he’s experiencing the benefit of that plane. Not only abstract intellectualism, ‘That yes, such is that, such is that,’ but he’s established properly, has got some basis, foundation, where from he can never be removed. Such position, such firm adjustment he has got, that no discord can canvass him to its own side.


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


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


   This type of position. Bhidyate hṛdaya-granthiś, chidyante sarva [Śrīmad-Bhāgavatam, 1.2.21]. It may be, or may not be full, but that type, that quality position. Bhidyate hṛdaya-granthiś, chidyante. It is quite natural. Where we’re wandering, we’re roaming, it is artificial. But quite natural position is there. So slight taste of that plane, he’ll firmly feel that this is a part of my home. Not the whole home he may capture, may be master of, but this is my home. This sort of firm conception he has got. Bhidyate hṛdaya-granthiś. How is it possible? Heart’s inner flow can give the guarantee. The heart is sealed, hṛdaya, hṛdaya-granthiś, bhidyate. The tie in our heart, that is torn, and the natural flow, to know his own, that has sprung, the flow has come from there. And just going to the similar thing, ‘O, this is my own.’ Something like intuition, recognition will come like that. ‘This is my own.’ Bhidyate hṛdaya-granthiś. And the flow of devotion, ahaitukī and apratihatā, which is non checkable, irresistible, and causeless, natural, ever existing. That will know his own, recognise his own soil, whole friend quality. Bhidyate hṛdaya-granthiś, chidyante sarva-saṁśayāḥ. No doubt can enter in that plane. ‘It is my home, I have got recognition. I won’t like to hear argument from other quarter. Examine it, then, ‘no, no.’ My heart has recognised automatically. This is automatic relationship. Chidyante sarva-saṁśayāḥ. No room of any doubt, any suspicion, any calculation, sarva-saṁśayāḥ. And kṣīyante cāsya karmāṇi. The tendency to prejudice for other sorts of past life vanishes immediately. Dṛṣṭa evātmanīśvare. Coming in contact with that great infinite.


   And in another place, this is in first chapter of Bhāgavatam. Parava [?] That infinite, no this side, that side, no limit connection with the finite merging in the infinite. And another place, mayi dṛṣṭe 'khilātmani [Śrīmad-Bhāgavatam, 11.20.30]. When his own intimate friend is seen everywhere. “O. He’s everywhere, my friend is there.” In this way. Sympathetic element, friendly element. “I’m within them. I was wandering in enemies country, foreign country. Now quite at home.” Something in this way, we get our position by surrendering, by approaching a real Ācārya, the agent that’s sent by the Divine Lord. Mayi dṛṣṭe 'khilātmani.


   Then, there the life proper begins. And Mahāprabhu said, “Yes. Eho bāhya āge kaha āra. [Caitanya- caritāmṛta, Madhya-līlā, 8.59] Ha, ha, ha. The calculation, the zone of knowledge, suspicion, discussion, all finished. Now you are at home, and how to enjoy the home life? You begin, try to understand, gather from here. Infinite. Different departments, different groups different. Only to have a touch, brahmasam-sparśan, only to have a touch of that transcendental substance is not all. But there is gradation, there’s group in services how to live there. Only mere entrance is not - of course that is revolutionary gain, but still there is not the finish. After coming home we’re to get engagement in our culture cultivation there, family life.


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]


   “They enter into My family.”


[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]


   “After coming to know Me fully, then they enter into Me.”


   Me means, king means not a person only. King means his family, his army, his office administration, so many things, raja-cavati [?] So there is also these variegated things. One in many, many in one. But that is substantial, not artificial, not deceitful in nature. ______ [?] Vaikuṇṭha. To limit the relativity of infinite possibility, only with the dictation and help of the Ācārya, and regulations, law books, all these things. Thinking about the prospect. Some sort of intellectualism is there in that lower portion. But in the higher that is something like intuition. Intuition takes the charge. This automatic guidance, something like this computer, automatic guidance there. The response from the heart like that. And that is love, that is priti, that is attraction, which encourages us to serve. Unconsciously we can go on with that. But unconsciously, but still we receive the salary, we get the salary. That is prema-dhan, more increment in our earnestness to perform the duty. In this way. Hare Kṛṣṇa.


   What’s the time?


Devotee: ___________ [?]


Devotee: Nine thirty.


Śrīla Śrīdhara Mahārāja: Gaura Hari bol. Gaura Hari bol. So many groups, classifications there. Śanta, dāsya, sākhya, vātsalya, mādhurya. It is not mere philosophy, mere ontology, but practical life we’re to get. How? We must engage our energy in that point. It is reality. It is not poetry. But it is beautiful, more than poetic idea. But still, not imagination. We must translate it into action _________ [?]


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. And night to one is day to another.

   One very busy about material achievement. And there are so many who are busy to get out of this material achievement. And with bitter experience as a reaction they want to have an eternal sleep in samādhi, disgusted with the ways and forms of this life.

   But the fortunate school they get hope and connection with the divine life, by giving, by dedication. To have a faith in that, that is the first beginning, śraddhā. That there is a positive. As I tell that the seed of the revealed truth is the Veda, and Gāyatrī. By chanting which we can get emancipation. Gāyatrī. And the seed of that Gāyatrī is oṁkāra, oṁ. And what is the meaning of the oṁ in Sanskrit? Yes. Oṁ means yes. I learned from Teligu desa when I went in a preaching camp, preaching party in the south, I found that when we say something, “Oṁ, oṁ, oṁ.” What is this oṁ? They’re utilising ‘yes, yes,’ in this...





Śrīla Śrīdhara Mahārāja: Śṛṇvantu viśve amṛtasya putrāḥ. “Oh all you sons of the universe, please listen. You are the son of nectar, you are all drops of nectar within, and outside, this poisonous food. You think yourself like that and attempt to regain your own position eternal, inner position. It is with you but anyhow you have missed it. You are unconscious of your own wealth within.”


   So work for that, that what is within you.


kṛti-sādhyā bhavet sādhya-bhāva sā sādhanābhidhā

[nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā]


   [“The process of devotional service - beginning with chanting and hearing - is called sādhana-bhakti.  This includes the regulative principles that are intended to awaken one to devotional service. Devotional service is always dormant in everyone’s heart, and by the offence-less chanting of the Holy Names of the Kṛṣṇa, one’s original dormant Kṛṣṇa consciousness is awakened, as the beginning of sādhana-bhakti. This can be divided into many different parts, such as, - faith, association with devotees, initiation by the spiritual master, engagement in devotional service under the instructions of a spiritual master, steadiness in devotional service and the awakening of a taste for devotional service. In this way, one can become attached to Kṛṣṇa and His service, and when this attachment is intensified, it results in ecstatic love for Kṛṣṇa.”]

   [Bhakti-rasāmṛta-sindhu, 1.2.2]


Sādhana, a means to end. What is the nature of the means to end means, kṛti-sādhyā bhavet sādhya- bhāva sā sādhanābhidhā. The sādhana, the means, this name has been given to a particular process, sādhya- bhāva, that is within you. You are to discover, to discover your own wealth.


   Mahāprabhu has given an example. [Caitanya-caritāmṛta, Madhya-līlā, 20.127-136]

   A poor man he has got some money underground, within his room, and some astrologer has told him: “Oh you are suffering from poverty, but you have got money underground, in your room. But don’t approach from the southern side, there are the hornets. And never from the western side, there is a witch, wizard. And also not from the northern side approach, there is a python. But only try from the eastern side, easily you will get the jar, and by enjoying the property you’ll be removed.”


   So He says: “From the southern side means by the help of karma, by the application of our energy. That means whatever we shall do, its particular conscience won’t allow us to get leave. We must suffer or enjoy the consequence of that karma. Whatever energy we should spare for utilisation, or something like that, we must have to suffer the reaction. So every action, every reaction, and we will be bound down with that. So leave that ambitious life, that with my own energy I shall earn that highest grace, give up that life.


   Then another is yoga. By controlling our own internal system we may direct our attention towards the high. By practising so many physical methods, and also internal, mental methods. By ascending methods on the whole, to raise ourselves up with our own attempt, own energy, own intellect. Yoga system, that is many siddhi, many mystic powers will come in your possession, and they will take your attention on different sides, and the right thing you won’t be able to reach nearby. So many mystic powers will misguide you towards that wonderful results of that psychic power. That is yoga, searching by ourselves from the gross to subtle plane of things.


   Then there is a third course, jñānam, by cultivating. ‘Who am I? What is this world? The all comprehensive thing is what? I’m a part of that. In this way, I’m a point of spirit, a spark, ātmā, and there is that ocean of that light, or the eternal sky like thing. I’m a part of that, the whole conscious ocean, I’m a drop of that.’ In this way if you go on cultivating, that oneness of consciousness, that will swallow you, and you will loose your individual consciousness. Individual enterprise will be merged in the whole, and you’ll be nowhere. You’ll enter into the ocean of knowledge without being able to keep up your individual consciousness. So die, like a python that will swallow you, devour you. So that is also not serving the real purpose.


   So approach from the eastern side, that is devotion, that is the way of surrender. Don’t utilise your own ability. You are finite, don’t depend on your own ability to know the Infinite. But to come to the Infinite for a finite, the best process is to surrender to Him. ‘Please accept me, please inform me who am I.’ You are subject, He’s Super-subject. Give Him to take initiative for your good, don’t take it in your hand. Try to look at the environment as your guardian.”


   The first mantram of Ṛg-Veda asks us to, whenever we approach to do anything, it says: “Think who you are, you are approaching towards something, before that you have your own conception of what you are.”


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

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


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


   You think of the environment, what relation that has on you. Tad viṣṇo paramaṁ padaṁ. The all pervading entity, His lowest portion nearest to you. Paramaṁ padaṁ. Sadā, paśyanti suraya divīva cakṣur ātatam. The spiritual scholars, experts, they see them, see it as, paśyanti suraya divīva cakṣur ātatam. Just like a big eye, like a sun. Like a sun, His big eye spread over your head, guardian’s eye. With this consciousness you approach to anything and everything. The guardian’s eye like the sun, so much concrete, He’s looking after you, taking care of you. With this consciousness you approach to any and every action to perform any duty. The guardian’s searching eye over your head. Then any misdeed will be impossible for you. If you approach anything and everything with this idea, ‘the vigilant eye over me,’ of the Supreme, then how should we be? We cannot conceal anything. So hypocrisy should be banished, straight working will come, plain thing. We cannot but make ourselves one with simple, plain, true things, cannot conceal anything within our cell. So the environment is not blind or matter, but it is conscious, and it is friendly, it is like guardian. Try to understand, read the environment in such way. Not only is it all knowing, but it is friendly, affectionate to you. Culture at every step, every moment, this consciousness, and easily, and in short time your transformation will be good and thorough.


   Put yourself in the relativity of the highest consciousness as well as highest affection. Affection is better than knowledge, higher than knowledge, affection, love. That is the finding of the devotional section. Heart is higher than brain. We’re more in the heart than in the brain. Our real existence is in the heart. So try to fulfil your heart’s thirst, quench your heart’s thirst, and approach in this way. Eliminating, neglecting, the prospect of energy, atomic energy, our brain behind the atomic energy, but come to the solution of the demand of your heart. They say that for humanity sake, give up search after knowledge of destruction. Now the general cry is like that, appealing to your heart, give up your brain design production, brain production, save us, appeal to your heart how it is greater. So solution of our heart, that is the highest achievement, we must try for that.

   Hare Kṛṣṇa. Prema, love divine. Dedication is wealth, not exploitation. One is not great by the capacity of his exploitation. But by the capacity of his dedication he should be given position whether good or bad, high or low, by dedication, how much he can dedicate. And dedication must not be misguided, dedication to the proper centre, to the truth. And truth is one with love. Truth, affection, beauty. Truth is not law, mere law, abstract law. But that is living thing, there is heart, truth is personal, truth is person. And the person, that guardian, friend, not only a commanding guardian but friend, heart to heart. And more than that. Sonhood of Godhead, consorthood of Godhead.


   It has been found that how one lady during the time of Swāmī Mahārāja, about one hundred and fifty came here, in this hall and delivered a lecture, and one lady among them told.

   “What has attracted us to Swāmī Mahārāja is this, that we were thinking where is God? God is at infinite distance, unapproachable. But when we heard that we can live with God, and as family man, we can serve with our affection the God Himself. Such prospect drew me here under his feet, that God can be so near, as we can serve Him as a family man, our Master. What more could we want? This has attracted us.”


   He’s friend, not only father, but He’s friend, He’s consort, He’s everything. He loves me more than I may hope to love me, caretaker, everything. We’re to find out such plane of living where we can throw ourselves with the highest confidence, that Dhāma, Dhāma, where the slavery is unknown.


   I think I read from history when Megasthenes [302-288 B.C.] came to visit India, he gave some description of the Indians at that time. There is one expression, ‘slavery was unknown, and the stealing, and so many other dirty things were unknown to India.’ Now also amongst the aborigines sometimes we find they do not know to steal, they do not know to lie, falsehood they do not know. So there is a soil, there is a plane, where all these deceptive mentalities, tendencies, unknown. Rather positive affection is flowing everywhere, and of higher to highest degree of confidence. We’re to, with the help of our innermost plenary tendency, most fundamental tendency, with that help, śraddhā, we can find out that plane for our living.


svarūpe sabāra haya, golokete sthiti


   [“This is Vṛndāvana. Vṛndāvana is so friendly, so sweet, so near to us, and such a well-wisher of ours. We are quite at home there - sweet, sweet home. In our innate and innermost existence, we are members of that plane.”] [Sermons Of The Guardian Of Devotion, 1, p 182] &[Śrīmad-Bhāgavatam, 10.1.7, purport]


   Our inner existence is meant to live in that soil, it is like that.


Śrīmad-Bhāgavatam, the full-fledged theism of the ancient Indian Vedic culture, came to inform this act in the first chance. And Mahāprabhu Śrī Caitanyadeva took it from there. That this is the ripe fruit of the tree of knowledge, tree of Vedic, or revealed knowledge. The acme, the highest, the fruit which comes naturally and which is ripe, just in the form of the highest utilisation. And Śrī Caitanyadeva pointed out all other sources or alternatives or proposals, they’re stale. Now the new thing has been discovered. Direct transaction with the Divine Love. And the shortest route is this with help of Divine Sound.

   Try to go to Kṛṣṇa conception of Godhead, Reality the Beautiful. He’s commanding everything, the power is not commanding, but love is all commanding, that is commanding. The highest controller is not power, nor justice even. Justice is present there where there many partners, many demanders play the part, various parts, but where is one authority, there mercy, land of mercy. Everything belongs to Him, He’s not to come under law in His behaviour to others. Everything is for Itself. Dr Hegel says: “Everything is for Itself, Reality is for Itself.” Everything belongs to Him, He’s the Master Absolute, everything meant for Him. So no law, no justice, only favour, only favour can show surrender and get favour. That is the simple transaction and there is ample, no possibility, He’s not bankrupt, so no possibility of being dealt with any despair.

   This human birth is valuable and fit for such search. There are other hopeless alternatives of our existence. In Christianity, or in Muslim theory, it is not accepted generally that any animal and the trees, creepers, they have souls, this is person below, under, within. They’re of equal position, equal status with us, but by karma now reduced to such inert section. Internally they hold the same status with us. But this human birth has been said to be very precious, very, very, valuable, because here with the help of the Divine Agent, we can help us to the greatest degree possible. So such valuable time, don’t waste with any other thing, any other engagement than this attempt, this search of your Lord of heart. Try, after a few days, you may loose this chance, you may have to go to some other species, it is not impossible.

   Ball coming near the goal, if we miss, then we repent. But ball is moving freely in the field, no repentance, no disturbance or disappointment. But if coming to the goal, if we miss, then we repent very much that I have lost the chance. So our birth has come to the human species, near the goal, from here working faithfully, properly, we can go out of this life of bondage. Not only in the positive attainment.

   So in any way we may, to help us and to help others. To help others, Mahāprabhu told, Bhāgavat told: “Go to help others and you are automatically helped. When you go to help others in that direction, you are to energise to your best ability, and that influence comes within to work.” So kīrtananta tarovaran [?] When you go to preach, at the same time you preach automatically in yourself, in your heart. The greatest command of that energy you will have to acquire when you go to preach. So offensive for offensive. The environment aggressive, they’re trying to influence you from all sides, māyā, misconception.


īśāvāsyam idaṁ sarvaṁ, [yat kiñca jagatyāṁ jagat

tena tyaktena bhuñjīthā, mā gṛdhaḥ kasya svid dhanam]


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


   Everything belongs, or working on behalf of the Lord. That is the real thing. But we consider that everything is moving how far to satisfy myself in bondage. Or so many other selfishness, extended selfishness, national selfishness, extended selfishness. Humanity, nation, country, that is extended. Fight between greater bigger unit, while being, small unit and bigger unit. To Infinite, that bigger or smaller has got no value. So try to preach to break all sorts of separate interest, and try to find in harmony with the one interest. Īśāvāsyam. Everything for Himself. I am for Himself. He has got every right over me, over anything. He can make or mar. Whole right concentrated with the centre, and the centre Absolute Good. When centre is Absolute Good, as much power is concentrated there, it is so much better for everyone. So that shows it is so, and you try to read it. Everything for Himself. I am for Him, and there lies my best chance and prospect, that I am for Him. He’s so good that to become for Him it is the highest reward in ones life. He’s so good, infinite goodness.

   So pure optimistic in the fullest extent become. Try to read the world in that way, no enemy. At present of course you’re to find some sort as long as you’re weak you’ll have to consider something. That sort of warning is also given. But the object, our destination is such. Everything good. Tat te 'nukampāṁ susamīkṣamāṇo[Śrīmad-Bhāgavatam, 10.14.8]. No apathy on the other side. You are responsible for your own past, present, future. You are responsible, because you have detached yourself from the environment, from the whole.

   State management when it is given to the - from particular party to the government _________ [?] When a party, a company cannot conduct the institution, it gives to the government. Like that. You give up your state management to the Supreme Authority, to the best, highest authority, and live under Him, surrendered.

   Hare Kṛṣṇa. This is the general background of devotion that is the highest prospect of all. Please try to be centralised, and the centre is such and such. In all respects it is the most desirable. Centre is this, so don’t be afraid of being robbed, or being deceived. Be good, and cannot but come in the association of the good. Because the goodness, good environment is conscious and judicious and affectionate, loving.


   It is told that when the soul after emancipation joins the līlā of Kṛṣṇa, Kṛṣṇa accepts him, welcomes him like a madman, mad friend. He’s suffering so long, his absence, separation. God receives a newcomer there.


   “So long I am suffering your separation My friend, how could you live in the foreign land, neglecting Me, My friend, how could you do it? I remember everything. When you began your journey to this side you were insulted by so many, in so many variegated ways. You did such and such things as austerity, this thing, that thing, I am conscious. You begged door to door thinking of Me, taking My Name. I am fully awake to all those facts. But it was necessary, now you have come.”

   Following that Lord. He embraces him and gets fainted. Sanātana Goswāmī has given this expression in Bṛhat-Bhāgavatāmṛta. When first man, when he enters the līlā of Kṛṣṇa, he sees in such a way.

   To the servant class He extends His feet. To the friendly He touches by the hand. To the motherly friend section He’s kissing. And to the, as a consorthood, He embraces the newcomers, and with divine affection to the highest intensity. So much so He forgets Himself for the time being. So kind, so benevolent, so affectionate.


    Anyhow we are to take ourselves to that plane of living, plane of living, there it’s different, it cannot be ignored. In the human section also classification, atheist, pure atheist, but atheist and moralist, moralist but not theist. Then imaginary theist and moralist, human section, the particular section. ________________ [?]

Then really theistic and moralist, there begins varṇāśrama dhārma. Then approaches further, towards Godhead. But the highest stage, no question of morality, everything comes out from Him. Everything belongs to Him. This consciousness eliminates morality even. But that has got morality in their own land, that is another thing. The decisions here, that cannot go there, not go there.

   There also is motherly affection, friendly affection, consort affection, that rasa. They have got their adjustment, but that is another thing. Everything in connection with the satisfaction of Kṛṣṇa, rasābhāsa, that clash between different rasa is not desirable there also. There of course it is all right, automatically, like computer, everything is automatically done. But when we approach towards that, these things to be considered for us in the way.


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


   So you have to come out to help such sort of understanding, preach to the people. We do not know any greater benefit for the society, or for mankind, or even more. The best help to the society is to give God consciousness, Kṛṣṇa consciousness. God consciousness in the highest position is Kṛṣṇa consciousness.

   Attracting everything towards Him, Kṛṣ means attraction. So many atoms disorganised, only attraction keeps them together and gives a thread from chaos to cosmos. So attraction when living it is love. Attraction, gravitation, attraction. All the planets, everything exists in some ratio of attraction. But attraction endowed with life, that is love, attracting. Conscious attracting another consciousness, that is love, ceta.

    Kṛṣ, everything, the attraction of all, the centre of all attraction. Kṛṣ, and ṇa, and the giving pleasure, distributing joy. Attracting and giving joy, pleasing, that is Kṛṣṇa, in outer sense. And He’s person, He’s loving, love personified, and also distributes love to outside. And when distributes love in a scientific way He becomes Caitanyadeva, Mahāprabhu, most magnanimous. The highest form, love also there is gradation, the highest degree of love when organised way is distributed to the public, Rādhā-Govinda combined, He becomes Śrī Caitanya. Not by history, by any other ancient characteristic, or any theory, but in fact in the reality we can understand, see things, tattva dvesti [?], by the vision, eye of our knowledge and love we can have recognition of things outside.


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

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


   I had to talk much with those Ramakrishnaites, ha ha, so little tired.

   Further we shall again meet and I invite some questions from you also.

   What’s the time now? Nine?


Devotees: Ten past nine.


Śrīla Śrīdhara Mahārāja: Ten past nine.

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

   Aranya Mahārāja and others they’re doing well there?


Devotee: They’re keeping very well.




Śrīla Śrīdhara Mahārāja: _________________ [?] But when Mahāprabhu was going to Vṛndāvana via Rāmakeli, after that time He had to come back from Rāmakeli. Again He had to go from Purī direct to Vṛndāvana. When going to Rāmakeli He called aloud, “Narottama, Narottama”, while passing by the side of the birthplace of Narottama Ṭhākura. Narottama Ṭhākura was not born at that time, but very shortly he came in this family.


   We’re to understand, internally, internal aspect, characteristic of the līlā, līlā means eternally. That is in the most fundamental plane, subtle most plane. It is causeless and it is irresistible, ahaitukī apratihatā, the layer of bhakti, pure devotion, is such, it is eternal, not within the factor of time...





Śrīla Śrīdhara Mahārāja: Time and space. The idea of time and space we’re acquainted with. That comes from mind, a form of thought, production of mind, as we may say. Universal mind and then from there the personal mind.


   The plane of līlā,that is no beginning, no end, and nothing can oppose it, irresistible. It is there and who have got that eye, that particular special eye to trace it, then you can find it. It is there, to be read by the experts of that department.


   So Narottama Ṭhākura’s coming and going, that is there and his activities and it was known to that quarter. So Mahāprabhu before Narottama Ṭhākura’s appearance He took the name of Narottama.

   Anyhow, Narottama was born in Malda [?] District, Kheturi is the place. And he was the son of a rich family. In his childhood he was indifferent to the worldly life. His elder brother, Krishnananda, Krishna, he was a big zamīndār, so much so that they’re called the kings of the locality, Raja Krishnananda.

   Narottama Ṭhākura he was a bachelor. Younger days, about fourteen or so we find Śrīnivāsa Ācārya and Narottama they came to Navadwīpa. Inner attraction, hearing the Name of Śrī Caitanyadeva they surrendered. So that type of devotion to Kṛṣṇa, that was inborn in them, they could appreciate.

   “That this is our own soil, our own friends, our own relatives, our own destination.”

   Their internal heart could have recognition of the plane Śrī Caitanyadeva came to give us, or show us.


   So Śrī Caitanyadeva He was at that time in Purī, Puruṣottama Kṣetra, Jagannātha Kṣetra.

   They came and the second circumambulation of the Dhāma took place. First Nityānanda Prabhu along with Jīva Goswāmī, He began Dhāma parikramā, Navadwīpa Dhāma parikramā, _______ [?] The different parts of līlā,to see and to show, to appreciate, understand, every part of Mahāprabhu’s līlā. First Nityānanda Prabhu began with Jīva Goswāmī, and the second with Narottama and Śrīnivāsa. One old brāhmaṇa, he took them, travelled through the different parts of līlā of Mahāprabhu.

   Young then, and Narottama was grown up by this time Mahāprabhu disappeared. Anyhow he managed to got to Vṛndāvana accompanied by Śrīnivāsa Ācārya. And Śyāmānanda Prabhu he went to Vṛndāvana. When going on the way they heard Sanātana Goswāmī disappeared. Broken-hearted they wandered on towards Vṛndāvana. When they reached Mathurā they heard ‘Rūpa Goswāmī disappeared yesterday.’ They considered themselves to be very unfortunate, and anyhow reached Vṛndāvana in the evening. At that time with great pomp and splendour the ārati of Govindaji temple of Rūpa Goswāmī continuing at that time. And specially because Rūpa Goswāmī disappeared, so great gathering.


   And if you have visited Vṛndāvana, that old temple of Rūpa Goswāmī is a grand structure. The upper part broken by Aurangzeb. Still, we can guess how grand and beautiful a temple. Beautiful and grand, such combination is very rare. Grand is in the Vaikuṇṭha grandness, and beauty is Goloka, specially. Beauty harmonising the aiśvarya, grandeur, or controlled by beauty, that is very specially found.


   There they first met the Goswāmīns. Jīva Goswāmī took care of them and they remained nearly a year in Vṛndāvana. At that time without Rūpa and Sanātana, other Goswāmīns they were still appeared there. And gradually Śrīnivāsa took initiation from Gopāla Bhaṭṭa, Śyāmānanda from Jīva Goswāmī and Narottama Ṭhākura took initiation from Lokanātha Goswāmī.


   And there is also a tale, story. Lokanātha Goswāmī, he was very friendly and also devoted to Śrī Caitanyadeva from his early life. He was born in Yashohara, next to Nadia District, of the east, a brāhmaṇa. And he went to Vṛndāvana to live with the Goswāmīns there. Very strict man, his abnegation, his vairāgya, indifference to the world was so much conspicuous.

   It is told he did not keep a glass of water within his quarter. Because if anyone comes and begs for some water it cannot be avoided, so he did not store any water. If anyone comes and seeks for some water, begs, then it cannot be avoided. So in order to avoid any outsider to enter his compound he behaved in such a way, no obligation, cut off from the society. Always taking the Name, and some mādhukarīgoing on. Won’t make any disciples, that was his determination.


   But anyhow Narottama Ṭhākura’s heart was captured by his personality, and he determined that, “I must take initiation from him.” He thought, “All the wealth is reserved here, in his store, that store of grace is here, that must be looted, anyhow.”

   But he was so strict, no door to enter. What did he do? He planed, and found out where he goes in the jungle to pass stools, he began to cleanse that place.

   After few days it attracted the attention of Lokanātha Goswāmī. “I come here to pass stools, but nowadays I find that this place is being cleansed by somebody.” So after detecting he tried to watch. “Who is the man? How it is so?” One day he caught Narottama, in the later part of the night he caught him red-handed. “Why do you do so?”

   Narottama fell flat on his feet. “I want your grace, your blessings. Please forgive me. No other alternative I have got. I can’t give my heart anywhere else accept yourself.”

   Anyhow Lokanātha Goswāmī was moved and accepted him as his only disciple.


   After a year or so they thought, and they were requested by the Goswāmīns, “You go back to Bengal and there preach the doctrine of Mahāprabhu. These are the scriptures ready for that. Sanātana, Rūpa, they have left many things in book form. Though that should be preached to every nook and corner of the world, but now suitably you’ll have to try in Bengal, because the influence of Śrī Caitanyadeva, and also Advaita Prabhu, Gadādhara. The group, that is more fitting there in Gauda desa. So first you try to make Them accepted there, and gradually from there it will grow.”


   So all the books at that time, no printing press, so all hand written. Those books very carefully put in a big box, two or three maybe. And Jīva Goswāmī Prabhu went for bullock carts to carry them from Vṛndāvana to Bengal. And those three they were coming with the carts, all those śāstra.


   Śyāmānanda Prabhu also took initiation from Jīva Goswāmī. That is also a story.

   Anyhow, when they reached the district of Vanakara Kura [?] near Vishnupura, there was an ādivāsī   chief, the zamīndārof the Santhal section, aborigines. Their occupation was somewhat looting, to live on looting.


   We find when Sanātana Goswāmī was going to Vṛndāvana he also met a chief of those aborigines, the Santhal. He had an astrologer who found out that eight golden coins were with Sanātana and he will be killed and those coins will be taken off.


   And here also we find they’re taking each wooden box from bullock cart and their astrologer, they had also an astrologer, he foretold that ‘there are many jewels and gems in those boxes.’ That was his reading. And so the chief ordered them, “Take them in my house.” And at night they’re sleeping nearby, but anyhow, stealthily, they managed to take those boxes and carried to the house. Chief Birhambir was his name.


   Then, early morning they found to their big disappointment the book box missing. They tried their best to enquire all around, but failed, no trace. Then what to do? Śyāmānanda went to his countryside to begin preaching. Narottama Ṭhākura also went away towards ________ [?] But Śrīnivāsa who was supposed to be the leader, he could not go. He began to wander in the locality half mad in search of those gems and diamonds.


   Then anyhow one day, that Birhambir he was a type of Vaiṣṇava, he used to hear Bhāgavata kaṭha, Bhāgavata discourse from one of his guru, or priest, some brāhmaṇa whose name was Vyāsa.

   And Śrīnivāsa Ācārya he also now and then joined the class. A young man, beautiful figure, half mad, indifferent, he used to join the class. And he tried his best to conceal himself, who is he. But anyhow unconsciously he was caught.

   When the Vyāsa was explaining Bhāgavata he committed some mistake, and unconsciously Śrīnivāsa he interjected there. “Oh, this is not so, it should be this.”

   Then he attracted the notice, the attention of the whole audience. “What is this? This half mad boy he has got such deep knowledge in Bhāgavata. So much so that he’s correcting our brāhmaṇa’s explanation of Vyāsa.” Then he was caught by the audience. “Who are you? You must speak out.”

   Then he had to give out the whole history ______________ [?]

   Then Birhambir he was present there, the local chief, and he confessed that, “I have taken, and that is all kept here, with all dignity.”

   Then Śrīnivāsa went there and saw, and he made some pūjā, ārati, all these things.

   And Birhambir became his disciple, and that was a good centre for preaching there.


   And Narottama Ṭhākura was informed that those books were regained, and they all rejoiced and began to preach. Narottama Ṭhākura anyhow influencing his elder brother, he made arrangement to install Deities in his home in a grand scale. Four or five Śrī Mūrtis were installed there. I forget the Names. And during that installation, a great festival took place. All the Vaiṣṇavas of the time were invited.

   Jāhnavā Devī She Herself went there with all the paraphernalia of Nityānanda Prabhu.

   And Śrīnivāsa Ācārya he was the leader of the function, this installation ceremony was conducted by Śrīnivāsa Ācārya. And other Vaiṣṇavas, Śrī Advaita family, so many others joined.


   And such a big saṅkīrtana was performed there, that attracted Mahāprabhu and Nityānanda Prabhu Themselves. And it is told, something like impossible, that both, it is mentioned, both prakaṭaand aprakaṭa, different groups of saṅkīrtana parties took, participated there, participation. Mahāprabhu with His own group He was also seen singing and dancing. And the then living group also mixed with them, doing, it was seen sometimes like that. So intense invocation of the higher divinity was found there, that it has been described in this way. The original group cannot avoid this chance of saṅkīrtana as it was done in Śrīvāsa Aṅganin the time of Mahāprabhu. So that was also taken down, drawn down by these devotees by their combined, the devotional efforts.


   Then Narottama Ṭhākura began extensive preaching. And he was very lenient. Went up to Manipur and he was very successful there. Even the king and queen and most of their subjects they accepted Narottama Ṭhākura. But he had to be relative, lenient. In Manipur we see that two kinds of generations reckoned, ptri tantric and matri tantric. The Āryans here they’re ptri tantric. The lineage is considered from the father’s side. And in Manipur and southern India, some place there is matri tantric. The lineage is counted from mother, daughter, in this way, mother’s side, this line. The Manipur more or less that was matri tantric, mother is the chief, mother’s daughter she will keep there in the (body? gaudi?) and the husbands will come and go just like wife as in the Āryans section, from different parts.


   So that custom was not taken into account. So he was very liberal in his preaching there, and was very much successful. The whole of northern Bengal extended far east, Manipur that was captured by Narottama Ṭhākura.

   Of course he has written also many poems and they’re considered as representing śuddha, pure devotion. Narottama Ṭhākura. Up to the point, and also too much fervour, sentiment, forceful, and also commenting on the social behaviour of the time. From the outer layer to the highest spiritual realisation we find in Narottama Ṭhākura, all in the form of song.


   Bhaktivinoda Ṭhākura and our Guru Mahārāja they accepted Narottama Ṭhākura’s composition in sum as in toto, but could not accept many ancient literatures, even that Caitanya-Maṅgāla, and other things. So many other songs meaning connecting Śrī Caitanya, Nityānanda, could not be accepted. But Narottama Ṭhākura’s production fully accepted, śuddha-bhakti. Elimination of the, as Rūpa Goswāmī told, anyābhilāṣa, karma, jñāna, will be eliminated. And also awakening of the acme of ones high realisation, realised life, we find that.

   Narottama Ṭhākura. He has accepted Nityānanda as Balarāma, as in Kavirāja Goswāmī, and Sanātana also. And not, though this Samaj _______ [?] people claims they’re descent from Narottama’s line but they did not accept this.

   Another thing we find in Narottama Ṭhākura, he accepted Lokanātha Goswāmī, in his strict following the path of śuddha-bhakti and faith, śraddhā. But still he expressed in his highest realised stage,

   kavi lokanatha hatiya buliya __________ rūpa samipe [?] A relative and absolute consideration.

   “When the day will come my Gurudeva Lokanātha Goswāmī he will take me by my hand and put me, produce me near Rūpa Goswāmī, rūpānuga bhajan, who is the general director to sanction rūpānuga-bhajan, give admission. When my Gurudeva will put me there, rūpānuga ?” That also we find in him.


   Forcefully he has made statement.


vidyā-kule ki koribe tār. sei paśu boro durācār

[Mana-śikṣā 2] [Songs of the Vaiṣṇava Ācāryas, p 83]


   Pleaded for Nityānanda Prabhu. Jñāna-sunya-bhakti, knowledge-less devotion, jñāna-sunya-bhakti.


   Mahāprabhu told, “eho bāhya āge kaha āra, [“This is superficial; go further.”]

   [Caitanya-caritāmṛta, Madhya-līlā,8.59]


   Nityānanda Prabhu was not a great scholar. It was easy for the society to accept Śrī Caitanyadeva for His high scholarly life, or expression. But Nityānanda Prabhu was not outwardly a very educated pe