His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

27 combined MP3 transcripts from 84.01.08.B_84.01.13.A to 84.03.26.B

 

 

84.01.08.B_84.01.13.A / 84.01.15.B_84.01.18.A / 84.01.23.B_84.01.25.A / 84.01.25.B_84.01.26.A /

84.01.30.A / 84.01.30.B_84.01.31.A / 84.02.05.A / 84.02.05.B / 84.02.05.C / 84.02.05.D / 84.02.07.A /

84.02.07.B_84.02.09.A / 84.02.19.A / 84.02.19.B_84.02.21.A / 84.02.21.B / 84.02.21.C_84.02.23.A /

84.02.23.B_84.02.26.A / 84.02.26.B_84.02.27.A / 84.02.28.B_84.03.01.A / 84.03.01.B / 84.03.01.C /

84.03.10.B / 84.03.11.A / 84.03.22.B / 84.03.22.C / 84.03.23_84.03.26.A / 84.03.26.B /

 

 

84.01.08.B_84.01.13.A

 

Śrīla Śrīdhara Mahārāja: ...this apathy to Kṛṣṇa, their punishment, it is so. It is so innermost thing and undetectable by ordinary brain. So whipping to Kṛṣṇa can be the interest of Kṛṣṇa to the best. His will, He wants to show in that way His līlā.

 

Devotee: _____________ [?]

 

Śrīla Śrīdhara Mahārāja: That has got its peculiar characteristic. But the primary necessity is Kṛṣṇa’s concern, Kṛṣṇa’s interest. A peculiar thing, it is Goloka. In Vaikuṇṭha it is not so crooked, it is simple. But in Goloka it harmonises everything, Goloka, full-fledged centre. That harmonises everything, good or bad, what is considered very nasty in our moral consideration, that is also harmonised there. He’s such good. Kṛṣṇa consciousness can accommodate everything. Only one thing, for His satisfaction, the autocratic sweet will.

Artheṣu abhijñaḥ svarāṭ, in the introduction of Bhāgavatam [1.1.1] “What I’m going to describe in this book, in Bhāgavatam, that is the substance, gist is given in the beginning, in three ślokas. There is one, artheṣu abhijñaḥ svarāṭ. The meaning, the purpose of every existence is known only to Him. And who is He? He’s svarāṭ, He’s autocrat, despot. Truth is such, highest conception of the truth is such, absolute good. No consideration, no good or bona fide consideration from me can reach that standard. Absolute good is such. So autocracy must be with the absolute good. And that is the holiest conception we can ever think of. Absolute good, full power there, absolute good, no law to bind down absolute good. Then that would be suicidal. He’s svarāṭ. Svarāṭ means autocrat. He Himself is emperor, without apparently having any consideration for any other, apparently. Nitāi.

 

Devotee: Mahārāja. Is the worship of Gaura-Nitāi and the worship of Mahāprabhu by Himself is that also a different rasa? Worshipping Mahāprabhu by Himself along with Rādhā-Kṛṣṇa.

 

Śrīla Śrīdhara Mahārāja: To Nityānanda Prabhu, that is to consolidate the ground, the foundation. Then that will help us to make further progress. But speedy progress without good foundation, that may invite reaction. So foundation is from Nityānanda Prabhu, from Gurudeva, that foundation may not go away. Nitāiyer koruṇā habe. [the mercy of Nityānanda Prabhu], that is the primary necessity. In this way. And the highest in the service of Rādhārāṇī. Beginning from Baladeva, Nityānanda, sādhu, Guru, all these things, Vaiṣṇava, and culminating there. This is philosophy of Gauḍīya Vaiṣṇavism, to be reinstated as a part of servitor in the highest degree, not to be one as to receive the service, but to render service.

   Two Moiety, Predominating, Predominated. Predominated Moiety is negative śakti, is prakṛti, śakti, servitors, serving. And the service receiver that is another side. Our best interest will be according to our constitutional position, that we shall attain our highest position in the servitors line. Predominated Moiety. And not to consider ourselves one with the Predominated Moiety, negative side. Not predominating, positive, but predominated, negative. Our best interest is there.

 

Devotee: For someone who is just now taking up the devotional life, just starting, he’s recommended to worship Gaura-Nitāi instead of Mahāprabhu by Himself?

 

Śrīla Śrīdhara Mahārāja: Yes, that will be more safe and helpful. More attention should be given here and that automatically will take us up. We shall invest all our energy possible towards Gaura-Nitāi, Nitāi-Gaura. And automatically we shall find that we’re being lifted towards higher level. There also Gaura-Nitāi and also Rādhā-Kṛṣṇa.

 

yathā yathā gaura padāravinde, vindeta bhaktiṁ kṛta puṇya rāśiḥ

tathā tathot sarpati hṛdy akasmāt, rādhā padāmbhoja sudhāmbhu-rāśiḥ

 

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

   [Caitanya-candrāmṛta, 88]

 

   You invest here, just as to the Bank of America and it will go there, something like that. Your investment in Navadwīpa will take you to Vṛndāvana. Automatically you will find you are there. How the company has carried you there, it may be unknown to you. Automatically you will find that you are in that rasa. You devote all your energy here. Such arrangement is there. Yathā yathā gaura padāravinde, vindeta bhaktiṁ kṛta puṇya rāśiḥ. Those who have got much sukṛti they will give the suggestion from inside that invest whole to Gaurāṅga. And the author he says, Prabodhānanda Saraswatī,

 

yathā yathā gaura padāravinde, vindeta bhaktiṁ kṛta puṇya rāśiḥ

tathā tathot sarpati hṛdy akasmāt, rādhā padāmbhoja sudhāmbhu-rāśiḥ

 

   You will find automatically the whole thing has been offered to the divine feet of Rādhārāṇī. And She’s accepting us in Her confidential service, giving engagement. “You have got good recommendation from Navadwīpa. Yes I look at it, I immediately appoint you in this service.” Something like that.

 

Devotee: Mahārāja. When the jīva soul reaches perfection in the line of Rūpa Goswāmī, worshipping Lord Caitanya, does he worship, in the spiritual world, does he worship Lord Caitanya and Kṛṣṇa simultaneously, when he’s giving his service to...

 

Śrīla Śrīdhara Mahārāja: Yes, both is one and same, but two different phases of one and same thing. One is Kṛṣṇa līlā added with magnanimity, self distribution. When Kṛṣṇa tasting that highest ecstasy with His own paraphernalia in Vṛndāvana, and when that has been planned that it must be given to others also, to the public, then it becomes Navadwīpa. These two are simultaneously existing, both these līlās, not one is previous, another is future. But simultaneously they are there, two tendencies, one, to taste within the paraphernalia; another department at the same time that others may get it, such arrangement. That is Gaura līlā. Amongst the paraphernalia, the servitors, there are three types. One more addicted to Kṛṣṇa, another more to Śrī Caitanya, another almost equal, both sides, they’re equally addicted. But there’s a special group also who are more inclined towards Krsna līlā, and some more inclined towards Gaura līlā, distribution, audārya, magnanimity is there little more. And neutral also, in the middle also there are some. So differentiated character is there, a differentiated character is always maintained. All equal that is brahma- nirviśeṣa. There is gradation, always, hierarchy, group, department, variety, vaicitra, to the infinite.

 

Devotee: We see in the Gauḍīya Maṭha Mission that Rādhā-Kṛṣṇa is worshipped along with Mahāprabhu Mūrti separate. And when our Prabhupāda came to America for us he established Gaura-Nitāi.

 

Śrīla Śrīdhara Mahārāja: Oh. That is elementary. Rādhā-Kṛṣṇa is little higher conception. Maybe if we approach very hurriedly, the steps may be omitted. We may take the lust to be the love, the opposite. Kṛṣṇa satisfaction that is love, and separate self satisfaction that is lust. Similar, but opposite distance, greatest distance. So as a primary, Gaura-Nityānanda, that is more helpful to us. Kṛṣṇa-Balarāma, more helpful, and Rādhā-Govinda is higher study.

 

Devotee: Is the worship of Mahāprabhu higher than worship of Mahāprabhu and Nityānanda? Because in Gauḍīya Maṭha we see Mahāprabhu by Himself.

 

Śrīla Śrīdhara Mahārāja: Yes. Because there, in consonance with Rādhā-Govinda, One. So in crude form Rādhārāṇī, the highest is also introduced there with Gaurāṅga, audārya, magnanimity. No possibility of any selfish sensualism to enter into, the sannyāsī type, devotee type. But if we’re to analyse we shall find Kṛṣṇa in the form, in the garb of Rādhārāṇī.

   When the Two becomes One, according to the philosophers, when negative, positive become one, that becomes non-differentiated impersonalism.

   But Vaiṣṇava philosophy says that Both when combined, the personality is not lost. But in the garb of negative, the positive is searching Himself. When Both are One, then it will be that in the mood of the negative, the positive Himself is converted and searching His own self, when One.

   But the other parties, they’ll say it becomes brahma, positive and negative becomes one and that is a non-differentiated thing which cannot be detected in any way, and no qualification, all unknown and unknowable.

   But Vaiṣṇavas say when the Two become One, He’s searching himself in the mood of the highest negative. The searching mood, the searched, who is to be searched, He’s searching Himself in the mood of the highest searcher. That will be when One. It is the underlying philosophy.

   That won’t come to equilibrium. Positive and negative, when they mix together, creates equilibrium.

   But Vaiṣṇava philosophers say no, dynamic character is always maintained, no equilibrium.

...

 

Devotee: ...go out and preach about Gaurāṅga.

 

Śrīla Śrīdhara Mahārāja: Yes. So by the grace of Nityānanda we may have our attraction for Śrī Gaurāṅga. And if we get the grace of Gaurāṅga we get everything to the highest degree, and safely. And if we go avoiding Gaurāṅga directly towards Rādhā-Govinda, there’s much difficulty. He has come to recruit us Himself. Kṛṣṇa Himself and Rādhārāṇī Both combined, They Themselves have come to recruit us. So that is the safest way. If avoiding that we try to achieve Them by some other way, that will be more or less artificial and defective, naturally.

 

Devotee: So we must serve a Vaiṣṇava who is serving Lord Nityānanda and Lord Caitanya, to be connected.

 

Śrīla Śrīdhara Mahārāja: Oh, then we’re in safe position. Nityānanda Prabhu’s mercy sometimes exceeds that of Śrī Caitanya Deva. Caitanya Deva sometimes cannot accept those fallen, by accepting whom will create some bad precedence. So He had to consider about their status, position, and other things. But Nityānanda Prabhu’s mercy does not care for any unfavourable circumstance, so lavish. And almost blind, as if grace is blind, does not differentiate much between the sinners of different degrees, all-embracing. And His recommendation Mahāprabhu can’t dismiss. That is the connection we’re given to understand. Whom Mahāprabhu rejected, Nityānanda Prabhu gave him shelter. And gradually Mahāprabhu had to accept him afterwards. So the magnitude, the circumference of the grace of Nityānanda is the highest. That is the solace for us, the most fallen souls, they have also some place there.

 

ye yatha patita haya, tava dayā tata tāya, [tāte āmi supātra dayāra]

 

   [Śrīla Bhaktivinoda Ṭhākura says: “Your grace is given in accordance with the necessity of those who really deserve it. In that consideration, I have some claim. I am fallen of the fallen, the most fallen, so I have some claim to Your grace.”] [Gīta-mālā, Yamunā-bhāvāvali, 19]

 

   His plan is something peculiar. Who is the most fallen, hit him.

   Like Napoleon. Napoleon, he attacked the strongest portion of the opposite party, his policy was that.

   I heard from history that once France and Austria, Hungary, were in a long continuous war. Then Austria was gaining ground and France had to come back. Then France appointed Napoleon, a new, young general, made him general and sent him to the Austrian front.

   And the Austrian soldiers had to come back. Then the king of Austria he called for the general. “You were gaining ground, now you are losing. What’s the cause, what is lacking in you now? You were advancing and now you are retreating. What’s the cause?”

   The experienced old generals, they answered, “Because the new general has come in the French side and he does not know the war policy. So we have to retreat.”

   “What is this? He does not know the laws of battle, war, and so he’s gaining, and you know and you have to come back?”

   “Yes sir.”

   “Why?”

   “So far, the war policy was this, that one must attack the weak part of the opposite. But this man is so rash. He must attack the weakest part. And we arrange our army in such a way, weak part and from the strong part we shall capture him. That was the general law of our war. But this man, in the beginning, he attacks the strongest portion. And everything is perplexed. We have to come back. He does not know these old tactics.”

 

Devotee: Form breaker.

 

Sridhara Maharaja: The strongest. So Nityananda Prabhu wants to capture these most sinner, as our Guru Mahārāja told.

 

   Once I went to Kṛṣṇanagar court for some cause in the missionary affairs.

   One of the big pleaders, two, three were there. “Swāmīji you come to the court. We feel ashamed. You holy persons, you come to this court fighting amongst you. But do you not feel shy? We feel, we’re ashamed that our sādhus they have come to court. But you don’t feel any shyness?”

   I answered that, “We’re saints of different type. Generally we have got such understanding that a saint, he will fly away from this world of māyā and he will go to some solitary place and enter into some cave, and there he will engage himself in meditation or something like that. Generally Indian sādhus they preach like that. ‘Give up everything, come to a solitary place, to the jungle, forest, cave, and engage yourself fully to understand about Godhead or something.’

   But our Guru Mahārāja is of another type like Mahāprabhu, Nityānanda Prabhu. He wants to attack this māyā. Totalitarian war, like a general, he wants to crush the whole māyā.

   “Why this misunderstanding, misconception? All, everything belongs to Kṛṣṇa, Īśāvāsyam, it is simple, plain, and a straight thing. And we shall think ‘no, this is for me, this is for him, this is for him.’ This misconception, why it will stand here at all? Crush the whole thing. Whole thing, attack and crush, kīrtana. Kīrtana means to preach, preach against this misconception, wholesale misconception, preach against, soldiers, you go, door to door. All Kṛṣṇa consciousness, Kṛṣṇa interest, Kṛṣṇa conception. It is for Him, you will be saved. This truth is plain and simple. Why you should not understand this. Try to capture them, to release them from this misconception, misunderstanding. And they are suffering from reactions.”

   So we do not care for anything. Everywhere, in the court also, the śāstric vicar must come. Ordinary laws you are dealing in the courts. Here also let Kṛṣṇa consciousness come as your fodder and gradually it will capture you. In this way, we’re not afraid of anything.

 

   Kālīsthana, Calcutta. A solitary loving Vaiṣṇava, he asked our Guru Mahārāja, “Why do you remain at Calcutta? That is the place of Kālī, Kalaha, that is the fighting for self-interest, so acute. Leave that, come to the Dhāma.”

   Guru Mahārāja he prepared that place of Kālī, that is the quarrel, the place of quarrel with self interest. Quarrel with all, quarrelling for self-interest. He selected that place.

   “I want to represent Mahāprabhu’s creed in an extremely contaminated place, I prefer. And I want to capture them.” So he wanted to send men towards the west. “The easterners, they are now captured by the glamour of the western civilisation. So western civilisation must be crushed first. Then the glamour of the eastern people will vanish and then all will come to join the divine love campaign, the love of the Lord.”

 

   We have got so high position in some most respectable quarter. And we’re now fodders of the Yāmarāja, the god of death. All this civilisation is after all the fodder to death as this atomic energy is threatening. Yesterday in this radio, I heard one gentleman is representing that if the atom bombs are thrown as they are at present, then the whole world will be reduced to snow stage of the world, snow, ice. The whole heat will be drawn away, vanish, and the cold, that snow age, coldness will come down and every life will be finished, even including the trees. That ice, snow period will come down at once, if the bombs are used. The heat, oxygen, will be finished and that snow period, that iceberg will come. And so much so, coldness, that even the trees will also be finished, what to speak of animals and human beings. So threatened by such jaw of death is coming to devour us. So only Kṛṣṇa consciousness, our soul consciousness above this mortal world. It does not want any world to, it can live in the moon, in the sun, everywhere.

 

nainaṁ chindanti śastrāṇi, nainaṁ dahati pāvakaḥ / na cainaṁ kledayanty āpo, na śoṣayati mārutaḥ

 

   [“Weapons cannot pierce the soul, and fire cannot burn him. He can neither be moistened with water, nor dried by the air.”] [Bhagavad-gītā, 2.23]

 

Na cainaṁ. The water cannot make it rotten, fire cannot burn, the air cannot attract heat from it, in this way. Nainaṁ chindanti. No weapon can cut it asunder. Nainaṁ chindanti śastrāṇi, in Bhagavad-gītā. Nainaṁ chindanti śastrāṇi, nainaṁ dahati pāvakaḥ. In this way, the soul is such, you are to find out that you are that soul. You are to get back your identification that you are above this mortality. You find yourself. And soul has got its environment also, soil. You are soul, so many souls, and soul has got its own soil, own plane to live. And also higher planes with so much prospect. It is as real as the sun, as the day we see. So you want to guide you there. That is the only duty a man should have in this mortal world. All else, all other attempts are all futile, bogus, suicidal. Only to take soul towards Kṛṣṇa consciousness, that is the real friendly activity. All other energising is bogus.

 

Devotee: Could that possibly happen what they are saying? Could that possibly happen what the scientists are saying?

 

Śrīla Śrīdhara Mahārāja: Yes. This is through faith we can find our own self, the consciousness. Without consciousness what value we have got, this body or eye or this? Whatever modified consciousness, consciousness in its degraded condition, still if you can try to concentrate it without consciousness, nothing remains to us.

 

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]

 

   If we’re devoid of the senses, minus the eye, the nose, the tongue, the ear, then have I got any world? If all the senses withdrawn, then have I got any world, external world? Nothing, no conception. No feeling, no sound, no sight, then what remains? Nothing remains. Then again the mind is there. If mind is absent, these senses do not work at all. The eye, though see, ‘Oh, I was unmindful, I did not mark it.’ The seer, receiver is mind, the subtle thing. And manasas tu parā buddhir. And indriyebhyaḥ, reason, judicious faculty is higher. Without this, this mind has got no value, you’ll be a madman. So intelligence is the substantial valuable thing within us. Without that our life we cannot feel anything else. Without judgement we may be blindfold, something like that. No self consciousness, no consciousness of self interest, nothing of the kind, if intelligence is drawn out of us. Then, buddher yaḥ paratas tu saḥ. Then go further up, that is your self is there, the soul, a particle of light, knowledge. If that is withdrawn, the whole body, mind, everything; body is physical, mind is subtle, but if soul is withdrawn, the body, mind, nothing. It is all dead matter, nothing. No feeling, no conception. So, the soul, then the Supersoul, in that way you try to find out your own self. Who are you? You are not this flesh and blood. You try to find out within you, and within scripture, or in association with the sādhus, know thyself.

 

   This is a concrete thing. This is not concoction, not imagination, not indulgence in mere philosophical, this is dire necessity. How to live, how to dismiss mortality. Every moment I’m being attacked. I’m in the clutches of mortality. This is the fact, to every one of us, that mortality is every moment encroaching me as I am, as I think myself to be, at present, always mortality is coming to swallow me. This is the problem, common problem and the deadly problem to all. And we must face it, have to face it. We shall have the courage to face it, to save me and to save others, in that way. This is a concrete necessity. We can’t dismiss it. We’re all fools. The danger is there and I’m ignoring it. What does it mean? I’m a madman. Next moment I’ll be its prey, and I’m sleeping over this problem, a coward.

 

Badrinārāyaṇa: Mahārāja. ____________________________ [?]

 

Śrīla Śrīdhara Mahārāja: _______________ [?]

 

...

 

   ...and He’s no other but Kṛṣṇa Himself. We feel, we hear, the jingling of the nipur, that is the feet ornament, ankle. We just hear that jingling of that ankle of Gaurāṅga. He’s no other than Kṛṣṇa. He’s going away, and Navadwīpa is enveloped, is swallowed by darkness, deep darkness. What are you doing my friend? Let us all go and try to bring Him back here. The jewel of Navadwīpa is going away.”

 

   That is the day, this day, in the early morning, crossed the river by swimming, at three o’clock or so. Swimming, then ran towards Kāṭwā. Hare Kṛṣṇa. In this winter season, no care of any cold, went away. So much heat in His mind, in His body and mind. So heated by one side, by the love of separation of Kṛṣṇa.

   And another side, “I shall have the duty of preaching to the world about Kṛṣṇa devotion.”

   The call of that duty, that energy, actuated Him to get out of Navadwīpa, and to go to stand before the public with the love of Lord Kṛṣṇa. To be distributed to the length and breadth of the world. That call of that sort of duty for the public, and also the hitch of affection for Kṛṣṇa. Does not care for anything - running. Separation for Kṛṣṇa. Vipralambha, viraha. All tasteless. The call of Kṛṣṇa. Hare Kṛṣṇa.

 

 

84.01.15.B_84.01.18.A

 

Śrīla Śrīdhara Mahārāja: ...so much is his, so much it is created for the national cause. So many atomic bombs, so many soldiers, ready to devote their life for the national interest. What little this mortal prosperity, what does it mean? Trifling, nothing. And eternal wealth, eternal good to the eternity, what sort of energy we should collect for that? So much good to all, such a high degree of welfare to be distributed to the all. To get back their own home, to take these misguided people, to take them towards their home, sweet, sweet home. That sort of call came in His mind.

   “All these vagabonds, they should be taken to their own home and guardian.” This sort of duty arose in His mind. “They all should be taken to their home. They’re wandering like so many beasts in the jungle without knowing what is good, what is bad. Always engaged in competition to bite one another. They say they’re civilised. Jungle animals are biting one another and trying to live at their cost, at the cost of the other fellow members in the jungle. As a human, more efficiently they’re following the same chart, same program. At the cost of other nations, they want the same. What is this? A civilised jungle.”

   What is civilisation then? Civilisation loses its meaning. Civil means gentle. Is this gentleness? Only in a body what individually we may do, they’re proud that they’re doing that in a body. In the name of nation everything is purified. These fools. The jungle habits, if it can be performed in a form of nation, then it is justified. The fools dictionary. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari.

   To help, half truth is more dangerous than falsehood. So half help, misguided help, that is more dangerous. That is to direct ones attention towards wrong thing.

 

[veda nā māniyā bauddha haya' ta nāstika] vedāśraya nāstikya-vāda bauddhake adhika

 

   [“The Buddhists do not recognise the authority of the Vedas; therefore they are considered agnostics. However, those who have taken shelter of the Vedic scriptures yet preach agnosticism in accordance with the māyāvāda philosophy are certainly more dangerous than the Buddhists.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 6.168]

 

   In the name of religion, if we preach atheism, that is more dangerous than an ordinary straight atheist. So in the name of civilisation, we’re doing which is shameful to the animal of jungle, and not half truth. That giving food and clothing and so called education to the public, that is a very good thing, no.

   Not less than to take them home. That is what is necessary. Home comfort. There is expression ‘home comfort’, means very sweet. And home means mother, father, they know the real necessity of the child. Child may not know. But the home knows what is his real interest. Home means father, mother, so many affectionate relatives, they know more than the boy who is interested. To guide one towards home, unconsciously the atmosphere will come to help, render real help to us, that is home. Back to God, back to home. To take us all, these wanderers in the streets, to collect them and to take them home.

   That was the duty of Mahāprabhu, taken by Him.

 

Devotee: Mahārāja, sometimes in preaching we find it very difficult because they don’t want to go back home, sometimes. So how does a devotee keep trying?

 

Sridhara Maharaja: By hook or by crook, any means. That depends upon the capacity of the guide. Anyhow to take them home. He knows what is home comfort. The child may not know. He may be crazy. He may run this way, that way, not towards home. And that is the rub. That makes the case complex. Otherwise it would have been very simple. So anyhow to manage. The responsibility on the guide. And according to their capacity the real effect comes to help him. That is a special capacity and also the inspiration, delegation of the Lord, both combined makes the specific characteristic in Ācārya.

   Rank is but the guinea stamp, man is the gold for that. So many administrators there may be, district magistrate, judge. But rank is one thing and the man is another thing. So his inner capacity and also the delegation, both combined, that is effective, both things combined. The personal characteristic of the preacher and also the delegation, delegated power of the Lord, both combined. As much power, how much power is delegated there, and this combined combination produces the desired result.

 

   Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Yajna vakya vaisay bhakti para tai tay [?]

   Mahāprabhu recommending to Svarūpa Dāmodara, recommending Rūpa Goswāmī to Svarūpa Dāmodara. “He’s the fittest person to deal with the devotional scriptures. So I have delegated, I have inspired him, delegated My ability to him. You also do.” He’s requesting Svarūpa Dāmodara also. “Whatever you have got, you please transfer in him. He’s a very worthy person. He can manage it and he can distribute it very well. So I have given all My suggestions to him. And you also give to him. And he will produce it in a very befitting way and distribute this devotional scripture, he will prepare.”

 

Devotee: We know the Ācārya, that Kṛṣṇa is coming through the Ācārya.

 

Śrīla Śrīdhara Mahārāja: Coming means His power, His delegated power. Kṛṣṇa means His potency. Kṛṣṇa and Kṛṣṇa’s potency almost one and the same. His potency, He’s extending His potency.

 

Devotee: Mahārāja. It says in śāstra that by a moments association with a pure devotee that one can reach the highest perfection.

 

Śrīla Śrīdhara Mahārāja: Yes, highest perfection. Perfection in the infinite is a relative term. Ha, ha, ha. Perfection of course is in the infinite. Ha, ha, ha, ha. Kṛṣṇa is perfect, that is also, Svayaṁ-Bhagavān Kṛṣṇa. Then Prabhāva-Prakāśa, Prabhāva-Vilāsa, different types of Kṛṣṇa also. And Kṛṣṇa on the side of Rādhārāṇī, the fullest Kṛṣṇa, perfect Kṛṣṇa is there. The gradation in Kṛṣṇa also, what to speak of human beings and devotees, gradation is always there.

   We’re limited beings, so we’re encouraged to look to the whole, try to catch the infinite. As much as you can, we’re encouraged to see in the Ācārya that is the highest teacher-ship there. What is our capacity? If we use our utmost, try our utmost, still, how much we can extend ourselves? We’re encouraged, whatever seen, that is the absolute. With this consciousness, go forward. When you will reach there, then also you will find something more, go forward.

   We may think the sun is very near, but if we start our journey, begin our journey, ‘Oh, it is here, go further, it is here, go further.’ To catch the moon for the child, the moon is nearby. ‘I’m getting it for you my boy, don’t cry, very near.’

 

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]

 

   By instalment, but the fullest encouragement should be given to the child. “Finish this school.” Then when that is finished, ‘no, there is another, college.’ To collect whole of his energy. In this way, encouragement, encouraging, go, so far, not more. When he will go he will find his own taste and go further, go further. No finish. As much the progress, as much the despair, disappointment.

 

   “I do not get anything. So sweet, so sweet, I do not get any, any drop.”

 

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]

 

   As much as advanced, and they’re in consciousness of the infinite, they think themselves as nothing, infinitesimal. The infinite is so big, so big, the infinite means. As much progress he makes and finds that further more. I did not know that infinite is so big, no circumference. Everywhere centre, nowhere circumference. In Meyer’s Essay we read.

 

Devotee: It is eternally going on, this process.

 

Śrīla Śrīdhara Mahārāja: Going on, but it is the lake of nectar, no law. No possibility of being looser. Because I’m not reaching the extremity so I’m lost? No, no. More tasteful, more energy giving, more hope giving, encouraging, one can’t leave. I have not attained anything but still he can’t drop his journey. He’s sure to go more, more. That is the characteristic. Sweetness also, also infinite character sweetness. As much as sweetness we have, he wants more sweetness. In this way everything is infinite, Vaikuṇṭha. Kuṇṭha means limit, no kuṇṭha, no limit, unlimited. Vaikuṇṭha means unlimited.

   From the narrow selfish conception, we’re to merge into wider conception of the universal whole. We think that we shall lose our position. But when we identify with that ocean of nectar, no, we’re not losing position. Rather we’re in progress of acquiring higher position. So go further, higher position. Die to live. We feel in the process as much we’re eliminating, losing our position, elimination of the position and progress, that means progress. To go forth means progress The test is there. We get more, more life. Die to live. So called death is encouraged by the gain of the life, vitality. The more we die, the more we live. We can feel, we can’t leave the campaign. We can’t abandon because the inner feeling is there. Raso 'py asya, paraṁ dṛṣṭvā nivartate.

 

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

 

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

 

   The experience of higher ecstasy encourages us to go further.

 

bhaktiḥ pareśānubhavo viraktir, anyatra [caiṣa trika eka-kālaḥ

prapadyamānasya yathāśnataḥ syus, tuṣṭiḥ puṣṭiḥ kṣudapāyo 'nughāsam]

 

   [“As with every mouthful an eater feels the threefold effects of his satisfaction, his stomach being filled, and his hunger being dispelled, in the same way when a surrendered soul serves the Lord he realises devotion of three natures simultaneously: devotion in love, the personal appearance of the Lord who is the abode of love, and detachment from all other things.”] [Śrīmad-Bhāgavatam, 11.2.42]

 

Anyatra, viraktir, viraktir means abnegation, our devaluation of something, viraktir. And higher valuation in the front, pareśānubhavo, conception of higher gain in the front. And what we eliminate in the back, that is devalued, we can understand that that is more valuable than we live. Bhaktiḥ pareśānubhavo. Progress means some experience of gain, losing the stale position and to gain the better, new, encouraging acceptance. Elimination and acceptance. Acceptance of the higher, elimination of the lower. And we stand guarantee and witness to that, ourself. Hṛdaye nābhya nujñāto. [Manu-saṁhitā, 2.1]

 

[vidvadbhiḥ sevitaḥ sadbhir, nityam adveṣa-rāgibhiḥ

hṛdayenābhyanujñāto, yo dharmas taṁ nibhodhata]

 

   Our heart’s approval is there, to give us guarantee. Go further.

 

Devotee: Mahārāja. So many Vaiṣṇava devotees have started the path, long journey back to Kṛṣṇa, but somehow were checked. So how do we...

 

Śrīla Śrīdhara Mahārāja: Everyone is trying to get more pleasure or happiness, but many failing. Then, what should we do? We should not try to get pleasure? All pleasure hunting, every point in the existence including the trees, creepers, animals, man, woman, everything here is searching for happiness. But apparently we see that many failing. Then should we stop there? Can we stop there? We can’t. The urge to get greater pleasure, happiness, that is a constant thing. We can’t leave that. Even it is in the stone, in the fossil also, but that is very, very meagre, covered. The very substance means search for pleasure, sukha, it cannot be eliminated. Any existence cannot be devoid of this, that searching for pleasure, for self- satisfaction. It is inherent, the most universal thing. As the substance existing, so its tendency to get happiness in way of freedom, or knowledge, love, anyhow progress is inherent quality, it can’t be avoided.

   Patyumna chasi janma hart karosi avato vikart [?] What you think, it won’t do by voluntary whim, you’ll be forced to travel that way, prakriti sthan yajnati [?] The nature will force you to select that course. The environment will force every atom to go ahead. Temporarily we may think, I won’t do that. But that is not the real nature of things. Nature won’t allow to stop, idle. For some time the negative aspect may come, take rest. Making progress sometimes to take rest is necessary. So sometimes it may be seen, but that is also a progressive position. Rest is also that the mahā-bhāgavata, they’re told to be always engaged in service of Kṛṣṇa. When they’re sleeping, that is also for the interest of Kṛṣṇa, taking rest. Then with more energy he can serve. So rest, the sleep also counted in the service, because taking rest we can give more energy. So rest also within service, something like that.

   Hare Kṛṣṇa. Nitāi. Nitāi. Nitāi. Nitāi. Who is he?

 

Devotees: Navadwīpa Prabhu.

 

Navadwīpa Prabhu: I have my daughter with me, I have to take her back to Māyāpur, she’s a little restless.

 

Śrīla Śrīdhara Mahārāja: All right. A little prasādam.

 

Navadwīpa Prabhu: I’ll be back tomorrow morning Mahārāja.

 

Devotee: Mahārāja. When a devotee attempts to preach, say in the west or any dangerous situation, does he get more protection from Mahāprabhu?

 

Śrīla Śrīdhara Mahārāja: Of course, according to his sincerity, according to his need, his purity of purpose, all these things. Preaching for Mahāprabhu, and not for his own name and fame, or any other acquisition. The purity of purpose. And then the preaching of different kinds, in primary stage, in higher stage, different phases is there. Primary schools there are many, but higher education colleges are few.

 

Devotee: ______________________________ [?]

...

 

Devotee: ...journey to Kṛṣṇa but he stops for some reason. Is that due to his past karma or offences committed while performing devotional service?

 

Śrīla Śrīdhara Mahārāja: May be. Ha, ha. It is difficult to have the proper conception of that hindrance, bad karma. Because hankering, intensity of the hankering is so great that always in the retinue that impression comes in, that I have bad karma, bad luck. In the highest position also, I have got bad luck.

 

   Rādhārāṇī says, “My durdaiva-vilāsa, only the fruit of my bad karma, that I’m in lacking the union of Kṛṣṇa. He has left Me. Kṛṣṇa is not to be blamed. He’s all right, He’s all attributed. Only for this separation, something is responsible, what is that? This is My bad luck.”

 

   So it is continuing in different shape to the highest. It is also a type of Vaikuṇṭha, that union in separation, is another type of getting the Lord. By feeling his want, earnest necessity. Earnest necessity, that is also a kind of gain, to find earnest necessity for a particular thing. That is not easily got. Follow?

 

Devotee: Hmm.

...

 

Devotee: Sometimes we see the devotee looses that desire to attain Kṛṣṇa.

 

Śrīla Śrīdhara Mahārāja: Ah. That is little dangerous. Not to have hunger, that is the sign of the bad health. Hunger is good health, a sign of good health.

 

Devotees: ________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. ____________ [?] [31:48 - 32:57 - microphone difficulties]

 

   ...it originates, understanding and the power exercising that comes from separate existence, consciousness of separate existence. Otherwise spontaneous activity is there. Without knowledge just like computer, automatic activity is there, jñāna śūnya bhakti. But it is in proper way, harmonious way. Harmony also comes there from there. Rather it is same with harmony, jñāna śūnya bhakti, dedication, automatically spontaneously doing things. Self-dedication, no possibility of any cheating, robbing, or any division, or any law, any justice necessary there. Automatically movement going on smoothly, properly, harmoniously, without causing any disturbance to the, it is quite healthy, wholesome movement. No clash is expected from that sort of movement, spontaneous, holy, holy movement. No cause of any complaint in that plane, perfect movement. But everything is there, and very sweetly performed, but all spontaneous, no calculation, no justice, nothing necessary. Where there is culprits, there judge is necessary.

   Hare Kṛṣṇa. Spontaneous flow of love, perfect, desirable, most desirable. Thing good in itself, it is good, it is all good, absolute good, all good. No room of any suspicion or any alternative possibility. No apprehension, smoothly going on.

   And those that apparently incompatible it seemed, that is also necessary for its own purpose. Actuated by love. Mother also punishes the child. What is at the background? The good will for the child, in this way. Yaśodā chastising, whipping the son, so cruelty. And Absolute is crying. That is līlā. No feeling of any animosity. It is the outcome of the love, in different form, harmless. Not only harmless but health producing, wholesome.

   What we - dynamic equilibrium. What is harmless we may think in the equilibrium stage. But if equilibrium can be dynamic, producing no disturbance, that is harmony. Harmony is movement but possessing the innocence of the equilibrium, healthy, harmony.

 

Devotee: So bhakti is then a gift given, but subjective endeavour is still necessary.

 

Śrīla Śrīdhara Mahārāja: Bhakti is a gift of which, gift of whom? Bhakti is self-existent, bhakti. Bhakti with Bhagavān, with God it is self existent. His function, His nature, His halo pertaining to Him, is coexistent with Him. The original whole is an organic whole. Different potency coexisting. The whole is an organic whole, not that something is producing another thing. It is eternal, organic, harmonious organism.

   Hare Kṛṣṇa.

 

Devotee: How is śraddhā related to inner experience?

 

Śrīla Śrīdhara Mahārāja: Śraddhā is positive and the experience in the negative side, when we’re misguided, the question of experience comes. When experience stops, knowledge of experience stops, śraddhā arises and the experience vanishes. Experience is a knowledge, we’re subject there, we acquire, we’re subject. But we’re object in śraddhā. When śraddhā begins we try to find that we’re object, not subject. In the area, in the domain of śraddhā we have got object...

 

 

84.01.23.B_84.01.25.A

 

Śrīla Śrīdhara Mahārāja: I want this, not any hypocritical or political colour. From the core of our heart if we want, there is that sort of justice, response from the quarter of the domain of love. Domain of love, that is generous enough to deal with the newcomers, welcome the newcomers. Because that is infinite, no bankruptcy is there. That if so many enters the bank our food will be - the scarcity of our food, no possibility of that. Hare Kṛṣṇa. Hare Kṛṣṇa.

 

Devotee: Mahārāja. How does tolerance and discrimination cooperate?

 

Śrīla Śrīdhara Mahārāja: They may help us if the right connection we get. They are qualifications to help our progress, but the connection with the truth, which side? They will help our progress, but in any way if we’re connected with a good thing they will help us for the attainment of the good. Tolerance and discrimination. Discrimination is in the front, tolerance in the back, they are good assistance. But discrimination in which plane? Discrimination may take place in different plane, but it must have a connection with the higher plane, discrimination. Discrimination should be right, in the right plane. Judgement, discrimination from our side, but it depends on the favour of the other side, and it must have that connection. So surrender, and then, He will come to approach us, to take us up. Anyhow we have to persuade the highest authority to favour us. Do you follow?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: Our attitude will be such as to invite the higher authority to accept us, does not depend so much on our part. Our submission, surrender, our hankering, the negative side. I cannot discriminate, make that object of my discrimination. That will be always super-subject. I cannot make that the object of my discrimination. Do you follow?

 

Devotee: No.

 

Śrīla Śrīdhara Mahārāja: That is super-subjective. So my position, attitude, will be such that the higher authority may come down to my level, and to help me, to favour me. So discrimination will reach to self-surrender. Surrender is necessary to attract the attention of the higher. Everything depends on Their sweet will. He’s autocrat. His sweet will is everything. To attract that sweet will towards me, to increase my negative side, that is attraction. To attract His favour. The problem like this. Do you follow?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: All our attributes, our qualifications, will be of negative character, to press our position that ‘I’m in the worst need. With out that, I can’t stand, I’m helpless. I can’t without Your favour.’ That sort of hankering, earnestness, necessity, that will help us. In other words, we’re to improve our negative characteristic, and the positive will be attracted - in that way.

   And our subjective character only will be as His agent. He will inspire us to do this and that, I may go to do that and use my discrimination in carrying out His order. And not any original discrimination is possible for me to have. I may be subject when to carry out His order, of the higher officer of the Supreme Lord. There I may use my discrimination about the lower arrangement. But towards the higher, of the submission, surrender, obedience, allegiance, unconditional slavery, slave mentality will help us. That ‘we’re so low,’ then the supply will come from the high. ‘I’m in want,’ then the supply may come from the high.

   Am I clear?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: Always this tenor of thought should be maintained: high and low, subjective and objective. And that is not under rule, that is autocrat. These are the data we must keep in our mind always. Sweet will, how to draw the attention of the higher; that is the problem. Only by proving to Him in a bona fide way, that I’m the worst needy.

 

Devotee: Guru Mahārāja. In Śrī Īśopaniṣad one mantra says that knowledge and nescience should be cultivated side by side. What does this mean?

 

Śrīla Śrīdhara Mahārāja: What does he say?

 

Badrinārāyaṇa: In Śrī Īśopaniṣad there’s one mantram that says that knowledge and nescience should be cultivated side by side.

 

Śrīla Śrīdhara Mahārāja: Knowledge and?

 

Badrinārāyaṇa: Nescience, darkness, nescience.

 

Śrīla Śrīdhara Mahārāja: Nescience? Science and nescience? Nescience means ignorance, and science means knowledge. And how?

 

Badrinārāyaṇa: Should be cultivated side by side?

 

Śrīla Śrīdhara Mahārāja: Where is it?

 

Devotee: I’ll go and get it.

 

Śrīla Śrīdhara Mahārāja: Truth and māyā, truth and falsehood should be cultivated side by side? Where is it mention? Out of māyā we shall try to find out, out of ignorance we shall try to find out knowledge.

 

Another Devotee: Guru Mahārāja. Sometime we’re hearing in the society that this Kali-yuga will be destroyed when Lord Viṣṇu will come as Kalki Avatāra.

 

Śrīla Śrīdhara Mahārāja: Yes. As the Kalki Avatāra will come He will destroy the leaders, so many leaders of the black government, black dealers. And then the Satya-yuga will begin, then the time will take its own course towards a more higher form of life. Just as after summer, rainy season begins; then after winter, summer begins. In this way revolving. Satya, Tretā, Dvāpara, Kali - again Satya, Tretā, Dvāpara, Kali. In this way. According to the general karma of the masses, the collective people, according to their karma is revolving in this way. The social condition revolves in this way. It is the rule of everything, that after some individuals and some other comes to take place, in this action, reaction, in this way. In everyday, your mind also, sometimes your mind is in good position, sometimes in bad position, again that is end, again sometime good thoughts come. In this way, nothing is continuous but it is revolving. In a cyclic order it is moving. So according to the consequence of the mass deeds, deeds of the masses, the environment changes. Satya, Tretā, Dvāpara, Kali, the condition of the society varies in this way.

 

Devotee: And Lord Viṣṇu take these all ten incarnations all over ages.

 

Śrīla Śrīdhara Mahārāja: All over the ages. In Satya the four - Matsya, Kūrma, Varāha, Nṛsiṁha. Tretā - Paraśurāma, Rāma, and Vāmana - three. And Dvāpara - Balarāma and Buddha. And Kali is one - Kalki.

 

Devotee: Kalki means He will come as a man or as...

 

Sridhara Maharaja: As a man. He will take birth in U. P., near __________ [?] Viṣṇuyasaśā. In a family of a brāhmaṇa who’s name is Viṣṇuyaśā. And He will come, an extraordinary personality and all the demons will be killed by Him mainly. And then a reaction will begin again towards the religious life, virtuous life. A turn will be taken, in general. That is described there. [Śrīmad-Bhāgavatam, 12.2.19-20]

 

   Ah! what is that Īśopaniṣad?

 

Badrinārāyaṇa: This mantram of Śrī Īśopaniṣad [11] is,

 

vidyāṁ cāvidyāṁ ca yas, tad vedobhayaṁ saha / avidyayā mṛtyuṁ tīrtvā, vidyayāmṛtam aśnute

 

Śrīla Śrīdhara Mahārāja: What is the meaning?

 

Badrinārāyaṇa: Translation is given by Swāmī Mahārāja. “Only one who can learn the process of nescience and that of transcendental knowledge side by side can transcend the influence of repeated birth and death, and enjoy the full blessings of immortality.” [Śrī Īśopaniṣad, 11]

 

Śrīla Śrīdhara Mahārāja: One is negative another is positive. To know that this is false and to leave that, and this is true and to accept that. Do you follow? To cultivate about falsehood and the truth, this is false, we must rejected it, this is truth I must accept it - in that way. To know the bad, to culture the bad - this is bad and to reject, for rejection, and to culture the truth - for acceptance. That is meant here. The defect of māyā  should be analysed. ‘Oh, this is māyā, this is bad, this is hopeless, this is undesirable, to avoid this, we know, we shall try to, and not culture to have it. And the science, the knowledge, we shall try to attain it.’ We shall try to understand the bright side of that and to accept more and more towards truth. One negative another positive. To know a man he’s a dacoit, he’s a rogue; and then to avoid him. And he’s a saint, he’s a good man, to accept him - in that way.

 

Devotee: Guru Mahārāja. There was one German philosopher who said, who taught, “Learned ignorance is necessary to reach the goal.” Learned ignorance in Latin is Docta Ignorantia.

 

Śrīla Śrīdhara Mahārāja: We may have the bright side, jñāna śūnya bhakti, noble ignorance. Not to go to calculate in this world but to surrender. Ignorance, jñāna śūnya bhakti, to lose our faith in calculation, in our subjective capacity of calculation, and to surrender to the higher. Jñāna śūnya bhakti, we may take it like that. Only one point you say, what is meant by that I don’t know. But that may be utilise in this sense. Learned ignorance, that when learning understands its own limit, that ‘I’m finite, my learning is also finite. It cannot make me bona fide enquirer about the infinite. So, it is better to surrender to the infinite, and let Him work in me for my best.’ That submission - surrender. Surrender to the infinite; that is the highest reach of the learning. That, ‘I can’t know, I can’t know. If He makes Himself know to me; then I can know, otherwise not.’ It may mean that.

 

Devotee: He actually said, “God is inconceivable by thought. He can only...

 

Śrīla Śrīdhara Mahārāja: Yes, by our subjective enquire.

 

Devotee: Only intuition...

 

Śrīla Śrīdhara Mahārāja: Only devotion, and His Grace. God can be known by His grace. So the cultivation of knowledge that won’t give Him. That is a failure for the knowledge of investigation about Him. His Grace can give Him. To come to this idea, and then do away with the knowledge, to make much of the knowledge - stopped. Knowledge has got its limit, and the faith - when knowledge fails, faith develops, begins.

 

Devotee: This same philosopher also told...

 

Śrīla Śrīdhara Mahārāja: Who is he?

 

Devotee: Cusanus. Nicholas of Cusa - (aka Nicholas Cusanus) He lived 15th century. (1400-1464)

 

Śrīla Śrīdhara Mahārāja: 15th century.

 

Devotee: Great saint in Catholic Church. He was a Cardinal, a Bishop.

 

Śrīla Śrīdhara Mahārāja: Where, Rome?

 

Devotee: Yes. But German, in Rome. He was mediator between religions, between Muslims, and Christians, and Jews.

 

Śrīla Śrīdhara Mahārāja: The knowledge fails and faith develops. Develop faith and give up the hope in knowledge. Laboratory, research laboratory cannot give you God.

 

   Yuri Gagarin when he went in the sky, an old lady enquired when he came down. “Have you seen God there?” Ignorant lady asked him, “Have you seen God? You went so high.”

   But that gentleman was an atheist, he told, “Oh, God is in horse drawing our cart. What do you think about God? We have utilised God in our service.”

 

   “We are so proud of our knowledge, our research science, we have forced the God to serve us.” The boast of science says that. “We have engaged God in our service. We’re above God, superior to God. God is our creation. A creation of a particular half-mad section. God.”

 

Devotee: Cusanus also told that, “In God the opposites coincide. Opposite, smallest and greatest come together in God.”

 

Śrīla Śrīdhara Mahārāja: Yes. Bridha samanan tasmin na cityam [?] Not only good, bad, but even anti parties are also harmonised, everything harmonised in Him. Good, bad, friend, enemy, everything is harmonised and accommodated there. And they lose their poison, all becomes good. All accommodating, all harmonising, all adjusting principle in Him. Direct, indirect. Thesis, antithesis, synthesis.

 

Devotee: He was also mathematician. “Mathematics are related to God. Point and line are two opposites. Point is infinitesimal small and line is infinite.”

 

Śrīla Śrīdhara Mahārāja: Line, plane, solid. Line also only length. Infinite points accommodated in a line, infinite line accommodated in a plane, infinite number of plane is accommodated in a solid.

 

[28:18 - 29:00?]

...

 

       ...for it self, for the centre. Selflessness to the extreme. Selflessness not in extreme conception of renunciation, that is only mere withdrawal from the negative side. But there is a positive side of divinity, self-giving, and take it to the extreme it will go to Krsna, the autocrat. He’ll absorb everything. He’s the only enjoyer.

 

   Our Guru Mahārāja in his famous poetry, duṣṭa mana! tumi kisera vaiṣṇava? “My wicked mind, how you claim to be a Vaiṣṇava?” That is the heading of the poem written by our Guru Mahārāja, Bhaktisiddhānta Saraswatī. “Oh my wicked mind, how you can think that you are a Vaiṣṇava proper?” There he has one line, kāminīra kāma, nahe tava dhāma, tāhāra mālika kevala “yādava.” “The enjoyment, the pleasure that we get from the association of the ladies that is only reserved for Kṛṣṇa and for none else.”

  Ha, ha. [From Vaiṣṇava ke? Who is a Vaiṣṇava? Mahājana-racita gītā, from Gauḍīya Kaṇṭhahāra, 3.24]

 

   One gentleman came to enquire. “What do you mean by this expression?”

   “That what I mean it is clear there.”

   “Then, where is our position?”

   “You have no position.”

 

   Clear answer. None to enjoy but only Kṛṣṇa. It is reserved for Kṛṣṇa only, Kṛṣṇa conception. As in other places, Vaikuṇṭha, that is also subservient tendency; not so much so, as in Kṛṣṇa līlā.

   Three things. Nārāyaṇa is the master of kanak, money, wealth, aiśvarya. The whole wealth, energy, belongs to Nārāyaṇa. And the whole pratiṣṭhā, that is credit, belongs to Gurudeva, Baladeva, Rādhārāṇī. And the whole lady pleasure reserved only for Kṛṣṇa. Three things.

   It is very hard to crack the nut, to understand. Then, we will come to realise our position, then where are we? Who are we? If these three things reserved for these Three Principal Entities of the highest order, then what is our position? Our secondary position in the objective side. We’re wealth, we may be supplier to Kṛṣṇa in that respect.

   And pratiṣṭhā, all coming from Gurudeva. The main capitalist, original capitalist is Gurudeva, Baladeva, or Rādhārāṇī, in the original position. And we’re making transaction of His property. We’re like small industrialists. From big industrialist we take delivery of the articles and we take it to the market for ordinary sale. But if that Kṛṣṇa consciousness we spread, we’re in that position. From Gurudeva we take the articles and sell it in the market. Kṛṣṇa kathā, everything, holding secondary, subordinate position.

   We’re but a part of potency and not the owner of potency. Part of potency. We’re potency in our selves. So, no freedom of enjoyment with us, we’re to supply. The master of potency, He’s to enjoy the potency, He’s master. And we’re so many particles in the potency. So our position is to be enjoyed, is to be subservient to the higher. And there lays our real svarūpa, means intrinsic identification, and if we can reach that place we shall get our maximum. That is what is Vaiṣṇavism in a nutshell. Not enjoyer, but to be enjoyed. Not positive, but negative. Not predominating, but predominated. Hare Kṛṣṇa.

   These broad things we’re to understand, and then we’re to study in details what is there. Three things. To give up enjoyment and to give up renunciation, that means infinite, ocean. To give up enjoyment and to give up renunciation; two plenary fundamental things we’re to avoid. And the necessary third plane, is the plane of service, which is possible after self-dedication, self-surrender. Through self-surrender we can come in connection of that plane. It’s difficult to understand, and more difficult to begin and follow. But it is there, it is possible. And Hegel comes to help us very much. “For Itself. Everything For Himself.” That is the plenary movement, and we must join that. Ha, ha, ha. Hare Kṛṣṇa.

 

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 in this world. Yajñā means sacrifice. Everyone may sacrifice, and it is for Me, I’m the recipient, you see. This is your position, to Me.”

 

   One of our Godbrothers, Vasudeva Prabhu, he used to say sarcastically, in sarcastic way that, “Let us go on in harmonised way. You do and I take. You supply, you cook I shall eat. You serve I shall accept. Let us join in this. _____________________ [?] Let us work in combination. You labour and I enjoy.”

 

Prakṛti, puruṣa, is like that. One enjoyer another supplier.

 

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]

 

   Just as in Sāṅkhya philosophy, pangu andha, a blind and a crippled, the both combined going. Cripple he has got eye, and blind man he has got limbs. The blind man can move, but he cannot see the way. The crippled man with eye he is, he takes position on the shoulder of the blind man, and says, “Go this side, go that side,” like a horse, horseman. Sitting over the horse, say ‘horse go this side, that side.’ So both, a man, but one is blind another is eyed but crippled.

   The puruṣa is crippled, and prakṛti is a blind man with full energy to move, but he cannot guide. So guide is puruṣa, he can see the consciousness. The consciousness, intelligence, that is guide. And the energy, blind energy, that can move, work. So both combined things going. This is the Sāṅkhya philosophy, ponganda, pongu and andha. Andha is prakṛti, and pongu is puruṣa - no activity there, but it is a spark, knowledge, but no other energy. So, pongandha.

   So puruṣaḥ sukha-duḥkhānāṁ, bhoktṛtve hetur ucyate. He has consciousness, he can feel what is pain and pleasure. Pain and pleasure feeling in the consciousness, but that is inert, passive, something constant and staying in the same place. And activity for him to be done by some other energy. So, puruṣaḥ sukha-duḥkhānāṁ, bhoktṛtve hetur ucyate. And kārya-kāraṇa-kartṛtve, hetuḥ prakṛtir ucyate.

   This is the conception of the lower side of things. But prakṛti does not evolve consciousness like fossilism. But on the other hand, both is in consciousness. No necessity of movement for the soul - is possible here. Soul is inactive, indifferent, passive, in this enjoying plane. That is another original conception. Soul does not take place in the negative side, it is meant for positive side. But accepting soul in the background the prakṛti works on his behalf.

 

   Our Guru Mahārāja gave an example that, “The proprietor is minor and the managers they’re taking the advantage of the minority of the proprietor, and they’re looting and enjoying the state.” Something like that. Soul is, the baddha jīva, soul is like a minor’s position. So soul, he cannot control these revolting managers. He only should have a contact of another major soul. Then with the help of the major soul, he can subdue his managers, and then he can get the lordship on his own property. So minor’s position, in the baddha jīva, a fallen soul’s position is like a minor proprietor, helplessly. He’s doing nothing, managers are doing everything, but using his own, in the name of this proprietor. So soul is inactive, non-cooperating, but they’re working on behalf of the soul - the ego - and soul as if he’s in the side of them, apparently.

   But if his interest, real interest inside is roused by another major soul who is connected with Paramātmā, with Bhagavān, then he’ll find his own field there. He’ll control the senses and utilise them in the service of the Lord. He’ll say “For Itself. Everything for Kṛṣṇa, not for me...

 

 

84.01.25.B_84.01.26.A

 

Śrīla Śrīdhara Mahārāja: So it is justified that,

 

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]

 

   “Give up all your duties possible, and come to Me. Duty, good or bad, whatever you can conceive from your present position, give up everything, exhaustively, ungrudgingly, and straight come to Me, I’m everything to you.” This is Kṛṣṇa consciousness. “You belong to Me, you are My property. Just as you think your slave, you can say that you are master of your slave, or anything, any property, so you are property or slave to Me.”

 

   And by that idea, that is the truth, and by accepting that truth you will live, die to live, you’ll be gainer, you’ll come in normal position. At present, abnormal position, you’re suffering from thinking sham master of. ‘I’m monarch of all I survey. I’m monarch of all I survey” That idea, that ego is the worst enemy to you.

 

   Service in general, then there is scrutinizing service of different type, śanta, dāsya, sākhya, vātsalya, mādhurya. And that is also calculative, then spontaneous, in this way. And the hierarchy in the developed condition are there, the details are there. And in the mādhurya-rasa, Ujjvala-nīlamaṇi, written by...

Nīlamaṇi, nīlamaṇi, maṇi, Kṛṣṇa, nīlamaṇi. Maṇi means possessing wonderful potency, capacity, maṇi. Wonderful, inconceivable. The owner of inconceivable power, maṇi, which can produce any amount of gold, but it does not have any change in it, that is maṇi. And nīlamaṇi, the colour is blue, not detectable very easily. And ujjvala, ujjvala-rasa, that means mādhurya-rasa, ujjvala-rasa, another synonym for mādhurya. So nīlamaṇi, when in mādhurya-rasa, that is ujjvala-nīlamaṇi, ujjvala-rasa. Ujjvala-rasa, super fine; super, all surpassing. Bright, surpassing all brightness, the brightest, the brightest nīlamaṇi where we find Him in consorthood. Consorthood, and that also without any consideration of any law. Consorthood the autocrat. Autocrat consorthood; ujjvala-nīlamaṇi.

   And what is His nature? How His līlā, His dealings? That is mention in a book written by Rūpa Goswāmī. And the name of the book has been given as Ujjvala-nīlamaṇi. And the first part of devotion in Bhakti-rasāmṛta-sindu. From the beginning, beginning of an ordinary civilised life, a religious life, he has taken to śanta, dāsya, sākhya, vātsalya. The mādhurya-rasa, highest, that’s in another book which is named Ujjvala-nīlamaṇi. Nīlamaṇi in its highest lustre. Ujjvala means lustre, highest lustre; that nīlamaṇi, in consorthood. And how is His characteristic, and how also He plays with His paraphernalia in the mādhurya- rasa, that has been described in details in Ujjvala-nīlamaṇi, that book named Ujjvala-nīlamaṇi.

 

   Even the scholars, so called scholars of the literary department, they’re dumbfound to find how that has been analysed so finely in this book, so finely and elaborately. Subtle points has been taken in, and in an organised way they have been distributed there, in that book.

Muhyanti yat sūrayaḥ [Śrīmad-Bhāgavatam, 1.1.1] The great scholars they become dumbfound when they come to such statements. Hare Kṛṣṇa. Muhyanti yat sūrayaḥ. Bhāgavata, the promise of Bhāgavatam in the beginning, in introduction, this warning, this caution is given to the scholars. “You’ll all be dumbfound when you will have to come to this plane. No scholarship will flourish here. Muhyanti yat sūrayaḥ. Not ordinary, sūrayaḥ. The great scholars, they won’t be bona fide to enter, they won’t be considered fit to enter this plane, it is so mysterious to all. Only the surrendered souls they can understand and feel this. Outsiders, keeping them as a subjective enquirer, research member; they can’t have any entrance here. It is superior, superior, subjective realm. Super-subjective realm.

 

   Nitāi. Nitāi. Nitāi. Nitāi. Nitāi. Nitāi. Nitāi Gaura Hari bol. [08:35 - 10:05 ?]

   Nitāi. Nitāi. Nitāi. Nitāi. Nitāi. Nitāi. Hare Kṛṣṇa. Hare Kṛṣṇa.

   Jaganda [?] Prabhu, that boy who come from ISKCON, how he’s behaving?

...

 

Śrīla Śrīdhara Mahārāja: ...first to go anywhere, and to enquire who is a religious man in this side, in this locality. And then to approach that so called religious man in the locality, then try to talk with him. Then if he’s not sympathetic, then to enquire, ‘Who are the persons you know who maybe sympathetic to this sort of learning and instructions?’ To get some name, and then approach to them with some pamphlets or books or invitations, letter or something. And to invite him to the centre, and seek his sympathy. Because it is only for the, it’s dependent on the collections of the public, religious public. In this way to begin, and to approach everyone and to try to get some few more names from them. Wherever we shall go, ABC, we shall ask them, ‘Give some name known to you who has got such sympathetic mind towards such movement.’ In this way, to the field, to extend the field, and then go. Some may be permanent subscriber, some may give some instalment help. In this way he will be known to the society and place and able to go on.

 

   When Acyutānanda came here, after six months - nine months perhaps he stayed here. After six months I thought that I must utilise him. I sent him in a party to Calcutta for collection with other brahmacārīns. But Acyutānanda did not take part there. After reaching Howrah station he went to some place and when these people are returning anyhow he managed to join them, came here. Then, knowing about his manners, I asked him, “What do you want? You won’t be utilised for any other centre except your Gurudeva?”

   He answered straight. “Yes.”

   “Then, I shall recommend you to Mādhava Mahārāja. Go to Calcutta and stay there, and try to meet persons, they’re educated English knowing people, and gradually you will create your field.”

   Then I asked that present ISCKON position, in that Vṛndāvana, between Dāmodara Mahārāja and Goswāmī Mahārāja, a vast land, you try to secure a land there. And he did that. And in the meantime Jayapatāka also came and both combined they secured a land there, and now this ISKCON has come.

   So, he went according to my advice to Calcutta and began to see the capitalists, the advocates, the judges, securing their name and gradually began to canvass.

 

   So as a beginner generally should do in that way. The heart within and God overhead. Unknown, everything is unknown. And to begin with, with heart within and God overhead, to approach anywhere, anything to be begun like that. Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari.   [15:27 - 15:42 ?]

...

 

   Depression, due to old age. So janma-mṛtyu-jarā-vyādhi [Bhagavad-gītā, 13.9]. Like disease, jarā, infirmity also like a disease, apparently. Hare Kṛṣṇa. In the beginning, when health it is all right, when one part can’t work due to disease, other parts come to help him. But in jarā, infirmity, when one part is unable, than he requires help from another part, he also wants that, ‘I want help from you.’ So in jarā, infirmity, just the opposite, none approaches to help another part. So the whole organism succumbs.

   Bhaktivinoda Ṭhākura compared it to this Yadu-kula saṁvāda. They revolted against one another. When passing away they showed this practice. Before this every unit was helping another unit, but at the time of passing, everyone revolted against another. And showing this dramatic play and They went away, disappeared from this world.

   This is the custom, or this is the fashion of this mundane world, the very nature. This is the very nature of this mundane creation, that at the time of greatest need everyone will deny his service, because he’s in the same position. But just before when growing everyone comes to help another, and when going, then just the opposite. And the Yadu-kula showed this example to the world. That when going out this will be the nature of every unit. They won’t approach, they’ll demand a mutual help, but none will be able to supply. All in want of energy. The whole is withdrawn, the life is being withdrawn, energy is being withdrawn from backing, in general. Hare Kṛṣṇa. Nitāi. Nitāi. Nitāi. Nitāi. Gaura Hari bol. Gaura Hari bol.

 

Devotee: But at heart, Guru Mahārāja, you’re younger than all of us.

 

Śrīla Śrīdhara Mahārāja: Ha, ha, ha. Hare Kṛṣṇa. You feel like that. Hare Kṛṣṇa.

   The grosser side becomes more, more attack by mortality, mortal influence. And inner side are less attacked. But only for the want of the cooperation of the lower side, the inner side cannot work in old age. Hare Kṛṣṇa.

Mana, buddhi, intelligence, then soul. Soul is evergreen, it does not die. Soul, eternal, constant. So it is said in Upaniṣad and Gītā, if once we can find, we can meet our soul, then a diametrical change comes in our life. “Oh, so highly qualified things here I am. I was considering that this perishable body, this flickering mind. I’m there, dislocating my self there? They’re all trespassers, and some anomic tendency. I’m soul, I have no necessity of all these things. Without that I can live. No food necessary from this jurisdiction. Independent. So wonderful existence I have got. In reality I’m so noble, so high, so good.”

   Diametrical change comes here, and he tries to enter. That is what is necessary; that we are soul and which is independent of matter. Then this atomic energy have nothing to do with us. We are such transcendental existence. The atomic threatening, or any other, no threatening. The lightning, the thunder, the earthquake, all troubles only limited to this body which is a foreign carcass, a foreign representation, a concocted representation of me, of mine. A proper my-self is there, in such high level. If we can really have a touch of that, our own identity, that soul independent of matter, then revolutionary change comes in his mind. Then his attempt to go upward becomes quite genuine.

   Otherwise, it is suspicious, doubtful. “Yes, let us try, I’m hearing, of course, a good prospect, by intelligence I can follow something. Let us try.” But hesitating progress. But when one comes to the plane of ones own soul, that “Here I am. Oh! Then all false conceptions so long like a dream, finished. I’m to start a new life, in the new prospectus, plane, to go up.” In this way. And soul is nearby, we can try to find out, if we can eliminate this, follow the process of Upaniṣad and the Gītā.

 

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]

 

   First we’re to understand that our senses are the all important. If senses are removed, all world of our experience is nothing to me. Only through senses the existence of the outside world is to me. Minus senses, eyes, ears, all these things, no world to me.

   Then, what is the mind, saṅkalpa, vikalpa, I want this, I avoid this, I don’t want this, rāga-dveṣa. Enemy, friend, this is mind. What is that in me? To enquire within, what is that element in me what seeks for friend and avoids enemy? Where is He? Is it in me? Sometimes it comes, then, otherwise it is hiding. I must find out where it does exist. My mind, by what substance it is made of? To try, to get, to approach, to analyse, all these things.

   Then having some idea, then to go to the reason. Where is that reason? Mind demands something, reason says don’t take that, don’t eat that. What is that principle in me, that fine thing? What is its nature, existence? We shall try in our introspection to find it out substantially.

   If that is possible, then the next, starting towards soul. What is that soul which makes possible the reason to act, mind to want, and also our senses to connect with things? That spark of knowledge, a drop of knowledge, where is that soul in me? What position does he hold? I want to see him face to face. Then in this way we can - if like lightning, a lightning touch he can come in introspection to the soul, then the whole world, the conception of the whole world will be turned diametrically in different light.

   ‘So this is undesirable! These are undesirable, only thrust on me. So many enemies have come in the garb of friends, they’re all enemies, anyhow entrapped them. And now they say unavoidable friendship with them, without that we can’t live. But it’s all hoax.’

   Then from soul, the point of that wonderful knowledge. And the knowledge, the ocean of knowledge. And more efficient and efficient from the other side, in the subjective area, how to come in connection and associate with that. The very trend of life will be changed, and a total change will come in our search, in our standard of prospect in life. It will take the real shape, concrete shape of devotion. The search after the higher, higher sphere. The searching the higher and higher sphere, and how to enter there?

 

   The opposite. Yes, Milton told, “It is better to reign in hell than serve in heaven.” But we shall have experience of just the opposite. “It is better to serve in heaven than to reign in hell.” The opposite. To serve in heaven it is highly superior than to reign in hell. Ha, ha.

 

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

 

   The question of energy is in the, is important in the mortal world, but in the constant, eternal world, this sort of energy has got no value. No value. That is eternal. It is a substance eternal, not trifling thing, always breaking, always disappearing, always disappointing. Not treachery, it is constant. Such thing is possible without feeding, without taking medicine, taking rest, thing can go on. The labour for to earn bread, then to get medicine, then leisure, all these things not necessary at all when things are of eternal value, permanent things. And all these problems at once eliminated at one stroke. Which is making us busy, madly busy, that will be, that can be eliminated at one stroke, easily and hatefully. Such is the plane. And I’m a member of that plane. Then what to do? That will be our problem, how to approach the higher realm?

   We will read, “If you want to go, superior subject, then you will have to have a visa.” That means you must be utilised by them. In other words slavery. Then, fine, finer, finer realm, you will have experience: more, more, fine, towards slavery, at the cost of slavery. But yes, mastership here in the mortal world, that is a curse, and slavery in that world, that is a boon. We’ll be able to understand, experience.

   Gaura Hari. Gaura Hari. What do you say?

 

Devotee: If somebody has taken initiation from somebody who is not very much advance in spiritual life, is it possible for the disciple to surpass his Guru?

 

Śrīla Śrīdhara Mahārāja: Not so easily, but if very serious condition it may be allowed.

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

   Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari bol. All right, I take leave of you now.

 

   Vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca...

   Bhaktisiddhānta Saraswatī Goswāmī Mahārāja kī jaya!

   Śrīpāda A.C. Bhaktivedānta Swāmī Mahārāja kī jaya!

   Bhakta-vṛnda kī jaya!

   Hari-Nāma Saṅkīrtana kī jaya!

   Chaitanya Sāraswat Maṭh kī jaya!

   Navadwīpa Dhāma kī jaya!

   Nitāi Gaura Hari bol.

...

 

   ...they brushed aside the undesirable things concerning enjoyment and renunciation, they’re brush aside, cleansed. Hmm, what is the beginning he told?

 

Badrinārāyaṇa:

naṣṭa-prāyeṣu abhadreṣu, [nityaṁ bhāgavata-sevayā

bhagavaty uttama-śloke, bhaktir bhavati naiṣṭhikī]

 

   [“By regular attendance in classes on the Bhāgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, Who is praised with transcendental songs, is established as an irrevocable fact.”]

   [Śrīmad-Bhāgavatam, 1.2.18]

 

Śrīla Śrīdhara Mahārāja: Naṣṭa-prāyeṣu abhadreṣu. Abhadra means impure, undesirable. When they’re going to be completely vanished, naṣṭa-prāyeṣu, when almost they have disappeared, at that stage.

Nityaṁ bhāgavata-sevayā. By our association, serving association with bhāgavata grantha and devotee. Sādhu and śāstra. Bhāgavata means bhāgavata samandhya, pertaining to Bhagavān, that is God, Kṛṣṇa. And that is bhāgavata śāstra, as well as bhāgavata means bhakta. Nityaṁ bhāgavata-sevayā.

Bhagavaty uttama-śloke, bhaktir bhavati naiṣṭhikī. Then, that niṣṭhā or nairantaja, that is the continuous connection with God consciousness comes out from within. The interrupting elements coming out of renunciation and enjoyment they vanish. And the continuous flow within, the connection with the Kṛṣṇa consciousness pure, that comes out. The covers vanishes. These are two covers: that is, exploiting tendency, as well as renouncing tendency.

 

bhukti-mukti-spṛhā yāvat, [piśācī hṛdi varttate

tāvad bhakti-sukhasyātra, katham abhyudayo bhavet]

 

   [“How can the joy of holy devotion appear in the heart as long as it is haunted by the ghosts of desire for exploitation and renunciation?”] [Bhakti-rasāmṛta-sindu, Pūrvva, 2.22]

 

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]

 

Karma and jñāna, the exploiting spirit, and jñāna means leading to liberation. That knowledge they’re covers. They’re not proper elements, a part within us, of our soul, of our real entity, they’re only covers. Those, they’re uncovered, and the continuous flow within, with Kṛṣṇa consciousness that comes out. Niṣṭhā, niṣṭhā means nairantaja, continuous.

 

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]

 

Niṣṭhā means nairantaja, continued. We can find out when the covers are driven, then we find that inner continuity of flow with Kṛṣṇa connection of us. That is, naiṣṭhikī bhakti appears. That is bhakti-bhāva, uttama-śloke, uttama-śloka,uttama, udgatan tamo yasmat. Where from the ignorance has been exhaustively eliminated. Uttama, by whose connection all sorts of ignorance, tāma means ajñāna, andhada, nescience, that has been completely driven out. ____________________ [?] Tāma means ignorance, nescience. That is completely cleared, cleansed. Bhaktir bhavati naiṣṭhikī. Then on the basis of niṣṭhā, that is the continuous flow, more progress in the positive side, asakti, then bhāva, then prema, in this way the inner aspect of devotion will gradually come out. And we shall be able to dive deep into reality. Which may be considered as death in the external world. Die to live. We shall enter into the inner side more and more. __________ [?]

 

...

Badrinārāyaṇa: Prāyeṣu, he says that...

 

Śrīla Śrīdhara Mahārāja: Prāyeṣu is gradually, nearly, almost.

 

Badrinārāyaṇa: Almost to nil. Why is it almost to nil?

 

Śrīla Śrīdhara Mahārāja: _____________ [?]

 

Badrinārāyaṇa: Naṣṭa-prāyeṣu abhadreṣu.

 

Śrīla Śrīdhara Mahārāja: Naṣṭa-prāyeṣu abhadreṣu.

 

Badrinārāyaṇa: Nityaṁ bhāgavata-sevayā.

 

Śrīla Śrīdhara Mahārāja: No. Why not fully, he said?

 

Badrinārāyaṇa: Why not fully, yes, why not fully?

 

Śrīla Śrīdhara Mahārāja: That is gradually.

 

naṣṭa-prāyeṣu abhadreṣu, nityaṁ bhāgavata-sevayā

bhagavaty uttama-śloke, bhaktir bhavati naiṣṭhikī

 

   The development, its description is given there, the gradual development. Naṣṭa-prāyeṣu. When such stage comes; when all the undesirabilities almost finish, then we can have a real peep into the thing. Just as when like the early morning, sun is not there but darkness dispelled. In morning the darkness has been removed but sun has not yet risen. Gradually. It is like that. Naṣṭa-prāyeṣu. At one stroke nothing can be finished. There is a process of sādhana, means to end. Gradually, slowly, according to the capacity of the devotee, his endeavour, his sādhana, gradually the development comes to appear. Naṣṭa-prāyeṣu. When all the, almost the darkness has been finished. I started for a particular place when almost the darkness disappeared, but sun not yet risen. Something like that. Naṣṭa-prāyu abhadra. Abhadra means...

 

Badrinārāyaṇa: Inauspiciousness.

 

Śrīla Śrīdhara Mahārāja: Bhadra means gentle, abhadra means non-gentle, non-gentle symptoms. They all vanish. That is abnormal, abnormal and not gentleman-like tendencies. Exploitation is not gentleman-like, it is a mean attempt to exploit the environment, meanness. So abhadra, this is not gentleman-like. Non- gentlemanly like tendencies, gradually disappear, almost disappear, and we make further, further progress. It is like that. Not all of a sudden at one stroke everything is cleared, it is not. According to our bhajana, sādhana, our attempt, it will gradually, the undesirability will vanish, go away. And by different stages we shall reach the goal, passing different stages from higher to higher, higher to higher, in this way.

 

Ādau śraddhā tataḥ sādhu-saṅgo’ tha bhajana-kriyā tato’ nartha-nivṛttiḥ. This has been analysed by Rūpa Goswāmī and given that these are the steps. Ādau śraddhā tataḥ sādhu-saṅgo’ tha bhajana-kriyā, tato’ nartha-nivṛttiḥ, tato niṣṭhā. Niṣṭhā means continuous connection. Then, in the positive direction, after niṣṭhā, the negative side eliminated. When niṣṭhā came negative side eliminated, we come to abscissa, and then in the positive side we’re to make progress.

   Then āśakti, bhāva, prema. Within prema -sneha, mana, praṇaya, rāga, anurāga, bhāva, mahābhāva. In this way goes to the topmost place. Mahābhāva means Rādhārāṇī, which is never found anywhere. That intensity of bhakti, what is found in Her, that is not found anywhere, that is mahābhāva. Up to that, it will, it goes.

 

 

84.01.30.A

 

Śrīla Śrīdhara Mahārāja: ...mostly of them had been turned, to another mood as to distribute to the public in a gradual process. The līlā pastimes there within the camp. And here, how that can be given to the public at large, entrance, admission into that līlā. That is in Navadwīpa, audārya, audār, generous, magnanimous. That is within the fold. And here, how it can be distributed to others in scientific way. That is the difference. Mādhurya, audārya, sweetness and sweetness mixed with generosity or magnanimity, sweetness, magnanimous. Do you follow?

 

Devotee: Yes. And Jagannātha Purī?

 

Śrīla Śrīdhara Mahārāja: Purī, mainly Dvārakā and with modification also to accept the most fallen, specially through prasādam.

 

patita-pāvana jagannātha sarvveśvara, vṛndāvana-candra sarvva-rasera ākara

 

   [“Lord Kṛṣṇa is the purifier of the fallen souls, the Lord of the universe, the Lord of all beings, the moon of Vṛndāvana and the origin of all rasas.”] [The Songs Of Bhaktivinoda Ṭhākura, p 92]

 

   In Bhaktivinoda Ṭhākura’s, the 108 names of Kṛṣṇa he’s writing in this way. Dvārakā līlā adjusted to recruit the most fallen. And afterwards they may be member  in Vṛndāvana. Both mixed, Dvārakā līlā and Navadwīpa līlā mixed. Patita-pāvana here also and in Purī also, but here Vrndavana and Navadwīpa, and there Dvārakā and Navadwīpa. And Vṛndāvana suppressed there. When He comes to that Guṇḍicā, there the connection of Vṛndāvana expresses itself. Otherwise in the temple that is Dvārakā.

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

 

Parivrājaka Mahārāja: Guru Mahārāja. The verse vṛndāvanaṁ parityajya sa kvacit naiva gacchati, that Kṛṣṇa never leaves Vṛndāvana, so how is that we understand the other manifestations of Kṛṣṇa, in Mathurā, in - that is different Kṛṣṇa?

 

[kṛṣṇo ‘nyo yadu-sambhūto yaḥ pūrṇaḥ so ‘styataḥ paraḥ

vṛndāvanaṁ parityajya sa kvacit naiva gacchati

dvibhujaḥ sarvadā so ‘tra na kadacit caturbhūjaḥ

gopyaikayā yutas tatra parikīḍati nityadā]

 

   [“The Kṛṣṇa known as Yadu-kumāra is Vāsudeva Kṛṣṇa. He is different from the Kṛṣṇa who is the son of Nanda Mahārāja. Yadu-kumāra Kṛṣṇa manifests His pastimes in the cities of Dvārakā and Mathurā, but Śrī Kṛṣṇa, the son of Nanda Mahārāja never at any time leaves Vṛndāvana, even for a moment. That original Personality of Godhead Kṛṣṇa who is Svayaṁ-Bhagavān always manifests two arms. He never manifests four arms. He is always by the right hand side of the foremost of gopīs, Śrīmatī Rādhārāṇī, and He never leaves Vṛndāvana.”] [Laghu-Bhāgavatāmṛta, Pūrva-khaṇḍa, 165]  &  [Gauḍīya Kaṇṭhahāra, 7.42]

 

Śrīla Śrīdhara Mahārāja: Svayaṁ-Rūpa, the most original conception of Kṛṣṇa. Kṛṣṇa in His highest degree He’s Svayaṁ-Rūpa, only in relation with Rādhārāṇī. Then Prakāśa-Vilāsa, next grade Prabhāva- Prakāśa, with other gopīs. Vaibhava-Prakāśa Balarāma, and Prabhāva-Prakāśa other Kṛṣṇa - Kṛṣṇa when He’s cooperating with other gopīs than Rādhikā. He’s always confined in Vṛndāvana. When Kṛṣṇa is going to Mathurā, two-handed, He’s equal to Vṛndāvana Balarāma. When four-handed sometimes in Mathurā then He’s Vaibhava-Vilāsa. In this way Kṛṣṇa has been, as if the measurement in Kṛṣṇa. The Kṛṣṇa Svayaṁ-Rūpa and Prabhāva-Prakāśa and Vaibhava-Prakāśa, these three phases of Kṛṣṇa is confined only to Vṛndāvana, nowhere else. Not Dvārakā or Mathurā. But when He comes as Mahāprabhu it’s sometimes Gaura-Nārāyaṇa when inaugurating saṅkīrtana in general. But when engaged in union in separation of the intensity of Rādhārāṇī, that is that Svayaṁ-Bhagavān Kṛṣṇa. Anywhere connecting with Rādhārāṇī, Svayaṁ-Bhagavān, highest degree. Highest degree of serving entity in Rādhikā, and highest degree of recipient of that service in Svayaṁ-Bhagavān Kṛṣṇa. Positive and Negative in its extreme conception, then coming in lower degree, power, deviation.

 

Devotee: So when Mahāprabhu was performing  saṅkīrtana, that was not _________?

 

Śrīla Śrīdhara Mahārāja: Mahāprabhu’s saṅkīrtana in general He’s not Svayaṁ-Bhagavān: Yuga-Avatāra, duty of Yuga-Avatāra. This is sometimes Kṣīrodakaśāyī. But in one day of Brahmā, aṣṭāviṁśa, the twenty eighth day of Brahmā, Svayaṁ-Bhagavān Kṛṣṇa comes as Mahāprabhu. And He gives us the highest degree of separation mentality. How it will be, Svayaṁ-Bhagavān Kṛṣṇa, His separation by Rādhārāṇī, mutual separation how it can be? Here He comes to teach that. Not in all Kali-yuga but only aṣṭāviṁśa catur-yuge, twenty eighth Kali-yuga, He comes, Kṛṣṇa Himself. In other ages of Kali comes generally to inaugurate Nāma saṅkīrtana. Of course whose end is to Vṛndāvana līlā. But Vraja līlās connection in separation that is not interfered or handled with here in Navadwīpa, in all Kali-yuga no. Only once in Brahmā’s one day, sahasra-yuga, or aṣṭadas-manu, aṣṭāviṁśa catur-yuge, twenty eighth Kali. Four yuga of our calculation, that makes one deva-yuga, and such thousand deva-yuga, that makes one day of Brahmā. And twenty eight such deva-yuga, Rādhā-Kṛṣṇa combined Mahāprabhu comes.

 

[aṣṭāviṁśa catur-yuge dvāparera śeṣe, vrajera sahite haya kṛṣṇera prakāśe]

 

   [“At the end of the Dvāpara-yuga of the twenty-eighth divya-yuga, Lord Kṛṣṇa appears on earth with the full paraphernalia of His eternal Vraja-dhāma.”] [Caitanya-caritāmṛta, Ādi-līlā, 3.10]

 

Devotee: Guru Mahārāja. In the Satya-yuga was there different classification of races of mankind, or was there just one race?

 

Śrīla Śrīdhara Mahārāja: In the beginning of first catur-yuga there are only two races, haṁsa, paramahaṁsa. Then from the beginning of Tretā this catur-yuga came, brāhmaṇa, kṣatriya, vaiśya, śūdra. Hence, it is going on in that way. Paramahaṁsa and haṁsa. The Rajaput kṣatriya here, generally called the hun, hans, and the Germans they’re also called huns. “Furious Frank and fiery Huns.” Hans means haṁsa ________ [?] That may come, the original word may be haṁsa. Haṁsa, paramahaṁsa.

 

   The most original race in India. When India did not spread out that time so far, but it was on the top of the Himālaya. Himālaya was not so high previously. It is rising and rising. Previously Himālaya was lower, and Himālaya rising area and India also increasing from the seashore, and men are coming this side.

   Then we find in Bhāgavatam during the reign of Ambarīṣa Mahārāja, always sacrifices, hundred at least; that was, that took place on the banks of Sarasvatī. And the Sarasvatī river we find near Badarikāśrama. Sarasvatī is flowing, entering into Ganges near Badarikāśrama. So during the reign of Ambarīṣa, the Sarasvatī, two sides of Sarasvatī, that was inhabited by the main people of India. That was lower, habitable. Now, there is higher, more cold, and people are coming down to this side.

 

   So, and the Caspian Sea, they say that it is Kaśyapa-rāja, Kaśyapa. Kaśyapa was the father of the gods, this worldly gods. As the Caspian Sea is supposed to have some, his home there.

 

   And Swāmī Mahārāja is of the opinion that by the pressure of Paraśurāma, Who was about to do away with the kṣatriyas, some of the kṣatriyas fled towards Europe - the Germans are of that stock. He told like that somewhere. Hare Kṛṣṇa. Huns, at least they’re of similar mentality with Indians, near mentality.

 

   When Hitler in his time, he ordered two things revolutionary. “Ask the ladies to go home and give good sons and they’ll be rewarded.” Another, he ordered sterilisation of the diseased persons. “I want good children in Germany, not for any sensual pleasure. I can help. I cannot give indulgence. And marriage not for sense pleasure, it is to produce good children. I want that. You ladies, go home, give me good children, I shall reward you.” And that sterilisation.

 

   I had talk with, in Karachi I was at that time preaching in Karachi. There was one Englishman, perhaps district magistrate, I had a hot discussion with him. I supported Hitler at that time. We like this, praja- naschasmi-kandarpa, a marriage only to produce good children, not for sense satisfaction. It is Indian type of thought.

 

   “So Germany should be filled up by good children and not rubbish.” But he used them anyhow only for fighting purposes. And his nature to, his dealings towards Jews, that also cannot be tolerated, we hear, very cruel. But that was the reaction of the first great war. In the time of Kaiser the Jews, they betrayed Kaiser we were told. So Hitler he wanted to eliminate them from Germany anyhow for that previous betrayal. We were told like that. Hare Kṛṣṇa. Hare Kṛṣṇa.

 

Devotee: Guru Mahārāja. Thousands of years ago, what was the Vedic influence in continents like China, Russia, or Africa, or Australia, other countries?

 

Śrīla Śrīdhara Mahārāja: Some influence we find from the Mahābhārata and other previous books. We’re told that Dhaumya, who was the priest of the Pāṇḍavas, he came from China. So Chinese also came to Vedavyāsa, Vyāsadeva, for the study of the Vedas, we can conjecture from that.

 

   Vedic, Veda means revealed truth. And the revelation according to the, in accordance with the capacity of the recipient. Recipient in different parts of the world, their capacity, revealed truth. But anyhow India was selected the main place of revelation. The first religious book in the world we’re told, as the modern scholars say, that the Ṛg-Veda is considered to be the oldest book, religious book in the world, they say. But our tradition is that the religious connection in India is from the most ancient time.

 

   Hare Kṛṣṇa. In Manu-saṁhitā we find, Brahma-varta, Brahma-asidesh, Ārya-varta [?] First Brahma-varta, that north-west part of India, that was the centre of Vedic culture. High centre near Badarikāśrama or so. Kurukṣetra, Punjab, that is within, Brahma-varta. Then Brahma-asidesh, up to Allahabad, Prayāga, Gaṅgā- Yamunā confluence. Then Ārya-varta, the whole of Northern India. Afterwards Vedic culture went towards south, after Agastya Ṛṣi it is told. They’re Dravidians, they’re Tamil Veda, they respect more that Tamil Veda than this Sanskrit Veda. Tamil language and Arabic language have similarity. So Tamil had connection with Arab, and we’re told that the mahadvesa, that the land is floating in the sea.

 

   We’re told that America was connected with Africa, and by some earthquake or so they separated. They say that there are trees that are found on the west side of Africa and the eastern side of America. And also the shape of the land like that; and there are also some mountains, hills, and half part broken this side Africa, half part on the American side. The Atlantic came out in the middle by some earthquake, and separated America and Africa. They’ve told like that.

 

   And in mythology we find that Moon and Mars, they came out of the Earth.

   divya shankatusa dharmam kirodavarna sambhavam [?]

   The Moon, some modern scholars also say, the Moon was in some part of Pacific ocean. And that is __________ [?] by some explosion or so, like rocket send a portion, so the island it put like sputnik towards the sky. And now that is Moon. And dharani garbha sambhutam [?] We find in the praising song of this mangala, Mars, that the Mars is born from this Earth. It is mentioned in Purāṇa, in India, Indian Purāṇa.

   Dharani garba sambhutam, vidyat punya samat plavam [?]

   Its lustre is like mass of lightening. The Mars also born from Earth, and the Moon also a part of the Earth, from the sea it might have been an island here. These are the mythological references, when they say that we’re floating, the country or land floating on the sea.

 

   So, dharamanga sanstan [?], at the time of Śukadeva, he’s giving in Bhāgavatam the description of this land in the Earth. That is not according to the present geography, so some say that is all false. But it’s not fixed thing this land conception, not a fixed thing. That has been, by some modern scholar it has been ascertained: it’s all floating. Sometimes going away, and sometimes coming near.

 

   But my position is all subjective evolution. The shower is there. We have no independent position. We’re holding relative positions in all conceptions of knowledge. Like hypnotist, as He shows us we have to see that, helplessly. Helplessly.

 

   Even the eclipse. Soni, the Saturn has been expressed in mythology, that Saturn is the son of the Sun. Sūrya-putra, the child of the Sun. Saturn. Then, so many reference about the planets. Then eclipse, lunar eclipse, chayaya garbha sambhutam [?] Soni, the Saturn, has been told to be come out of the chaya, shadow. Sun and shadow. Father is sun, and mother is shadow. From there sprang out this planet Saturn. Chayaya garbha sambhutam, vande bhutva samescaram [?] And some divine quality is there to be traced in Saturn: it has been told somewhere. And as I was going to say, that eclipse, lunar eclipse, solar eclipse. What is that? The materialist will say that one comes between and can’t see as material body of the other come in between. But in the highest spiritual sense, that is a part of our experience. A magician may show many things like that. So that is also subjective. Subjective evolution can show us anything and everything, as He wishes. The whole is designed and destined by the Absolute. Designed as well as destined. And the key is always in His hand.

 

Divya-rūpa in Bhagavad-gītā, Kṛṣṇa showed Arjuna different types of His expression. It is all true, like hypnotism. The hypnotism, that is a form of science: rather, the highest layer of science. As the higher subject wants to see, to show the lower subject, lower subject is compelled to see that only, not anything else. All objective experience is dependant on subjective existence, and subjective existence depends on the sweet will of the highest, Who can design and destine. So root of everything is to be searched from the absolute cause, prime cause of the universe. And He’s free, and He has got His sweet will, līlā. As He likes, not responsible for anything. Responsible by law; but law is coming out of Him. He’s master of law, creator of law, He’s Autocrat.

   So, we’re told the autocrat is loving. There is love, affection. So appeal to that side. Give up everything, appeal to the sweet Autocrat. Prepare yourself to live under the rule of the sweet Autocrat. We must prepare ourselves for that sort of life. He’s the master in all respects, but He’s sweet, He’s good. Not that we shall go home, sweet, sweet home, we will be autocrat there. Of course, a sort of autocracy is also there, just as a son, he may claim to his mother, ‘I won’t do this, you must do this.’ That is also relatively true, but ultimately we should be prepared to the life, real life, under the guidance of the Autocracy. But we must not be afraid of hearing the name of Autocracy, because He’s all good, all affection, all love. The fact is this. He does not care for us. But, He’s not dependant on us, but we’re His part, His servants, then we can stay there comfortably. Not coming in clash with Him, either by the force of knowledge, or by dint of any acquired power, we must not go to challenge the environment. But we shall try to read the environment coming from such a friendly route.

   The whole teaching amounts to this, that we shall try our best to find the environment friendly to us, affectionate to us. And if we can change our mood in that way, we shall find that really it is so. Only our whimsical temperament creates quarrel and difference; otherwise it is all good. To correct yourself, not the environment. Environment is not to be blamed, correct yourself. Everything is meant for good to you. It is so designed that everything is good for everyone. Only misreading internal spirit that is coming from a vulnerable free will; that is the cause of all nescience, that ego, so,

 

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 that ego is dissolved, the ego of your special favouritism dissolved, the flow, inner flow will come and select his own soil. ‘Yes, quite happy.’ The consciousness of separate interest, if that ego dissolves, then the flow will come, that is, bhidyate means that seal is broken of the heart, seal, heart sealed. And the universal heart within us is sealed by the separate interest, and the hṛd that is broken. The natural flow from the heart will come and find a plane of its own home, then everything will be clear. All difficulties will be removed. Chidyante sarva-saṁśayāḥ. “Oh, this is my home, I want nothing else.” No doubt, no suspicion. Positive knowledge is possible only at that time. And, kṣīyante cāsya karmāṇi, all obligations, relative difficulties will vanish. We’re told like that. That ego, that the consciousness of separate interest. In different persons, different society, different groups - the tree, the bird, they are so many, infinite number of self-interest ego. When they dissolve totally everything is all right. Separate interest, provincial interest. Identify you with the whole, and live in the interest of the whole.

 

   That is, and there also, separate interest, separate unit is possible, in that plane also, that is in Vaikuṇṭha, Vṛndāvana. So many egos there, but they’re eternal and in the interest of the Universal wave - that ego. And this ego, our created ego, created by the interest of our special freedom, a consciousness of separatism, that is another, this world. And in the middle, the renunciation, and then the positive participation in the interest of the universal plane. There are also so many egos. That inner ego of this whole, that is to be, that will be there, won’t be broken. Individuality has not been sacrificed to be a non-differentiated infinite mass, like Brahman, where ego cannot be traced. Ego, negative ego is found this side, and positive ego is found on the other side. Only in the middle, in the margin, there is no ego. Ākṣara, kūṭastho 'kṣara ucyate. The marginal line.

 

[dvāv imau puruṣau loke, kṣaraś cākṣara eva ca / kṣaraḥ sarvāṇi bhūtāni, kūṭastho 'kṣara ucyate

uttamaḥ puruṣas tv anyaḥ, paramātmety udāhṛtaḥ / yo loka-trayam āviśya, bibharty avyaya īśvaraḥ]

 

   [“In this world, there are two kinds of souls: the fallible and the infallible. All beings from Lord Brahmā down to the lowest stationary life-forms are known a fallible (as they have deviated from their intrinsic nature). But the personalities who are eternally situated in their divine nature are known as infallible (personal associates of the Lord).”] [“But totally distinct from both these types of souls, there is a Supreme Person who is known as Paramātmā, the Supersoul. He is the Supreme Lord. Entering into the three worlds in His eternal form, He maintains all beings in the universe.”] [Bhagavad-gītā, 15.16-17]

 

   But this ego of separate interest is painful, and that ego engaged in the service of the Absolute, in the same tune; that is desirable in different groups. This is Vaiṣṇava dharma, in the serving. In the serving plane, the part of the serving plane, there is also ego, fair ego; and here is unfair ego. We’re to understand that principle. Plurality is not to be blamed, but plurality in harmony, that is desirable. And fighting with one another in different groups, or in different personal interest, that is bad. The pastimes requires plurality, unity and plurality pastimes. But must be in consonance, all must be faithful to the highest, and not competitive, work in competition with the highest.

   “I am monarch of all I survey. It is better to reign in hell than to serve in heaven.”

   These maxims have created difficulty. Nitāi.

 

[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]

 

   What is good that...

 

 

84.01.30.B_84.01.31.A

 

Śrīla Śrīdhara Mahārāja: Nitāi. Nitāi. Nitāi. Nitāi.

 

Badrinārāyaṇa: ______________ [?]

 

Śrīla Śrīdhara Mahārāja: All right. Nitāi. Our Ujjvala-nīlamaṇi prabhu is silent. Where is he?

 

Ujjvala-maṇi [?]: Here. Śrīmad-Bhāgavatam is coming down from Goloka Vṛndāvana. But then why, what is the importance of so much detailed information about the universe, this land, and this planet?

 

Śrīla Śrīdhara Mahārāja: They’re suiting us, that it may suit us. Just as our Tīrthapāda says that ‘I’m using intoxication only to mix with the people that are prey to intoxication.’

 

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 Kṛṣṇa, He came here and He also lived like us. What was the necessity? That to be one of us, and it will be favourable for Him to preach amongst us, if He accepts our customs.

 

   So Bhāgavatam, there are so many stories about this mundane world. It is only to make that acceptable for us. By the examples and by the stories, to attract our attention and to help our understanding, and that has been dealt in that way, in Purāṇa.

   In Veda, reveal scriptures of the original type; they do not take any such help. Command, “Do this.” Why? What for? No mention. Just as the command of the army commander. “Do this.” No rhyme and reason. This is Veda.

   And the Purāṇa, Purāṇa type of advices, like it has been compared like a friend. “Oh, this one, that was a particular man. He did in this way and he got such benefit. You do, you’ll also get.” In a friendly line Purāṇa comes to advise us.

   And Smṛti, bhagni, just as sister to the brother, she requests something. So Śruti śāstra, in our daily life is mixed there advices of the Vedas. “Eat this; don’t eat this. Don’t go there; do this.” All these things, like a sister, affectionate sister, Smti comes to advise us.

   And the Kavya, the epic, also here, like a wife, affectionate wife, in a sweet tone comes to help us. “Do this; don’t do this, I request, never go there.” All these things.

   So Veda is commanding. Purāṇa is friendly. Smṛtiis sisterly. And the Kavya as if from an affectionate wife, very sweet way it wants to advise us for our good.

   So Bhāgavata is Purāṇa, but Bhāgavata has been called not only Purāṇa, but it has got signs of many things. Satati Śruti. Bhāgavata has been told, Śruti, Veda. Sometimes commanding like Veda. Then it has been told Itihāsa.

 

sarva-vedetihāsānāṁ, sāraṁ sāraṁ samuddhṛtam

 

   [“ ‘The essence of all Vedic literature and all histories has been collected in Śrīmad-Bhāgavatam.’]

   [Caitanya-caritāmṛta, Madhya-līlā, 25.145]

 

   It has got also the symptom of the Purāṇa, Mahā-Purāṇa. Then Smṛti. Evam nrinam kriyam yoga [?] How the daily practices should be God-ward, it has been mentioned like Smṛti. Vede kriya yoga sarvesam [?] Smṛti, tantra. And also, Śruti, Purāṇa, Smṛti, and, another something. So combination of many types of scriptures and advices we find in Bhāgavatam. As if Purāṇa is describing, relating the story of many persons, the Prahlāda, this, that; to help us accepting the path of devotion. In this way, from all sides.

 

   So Jīva Goswāmī, when he has accepted Bhāgavata only as the authentic basis of his writings, he has proved all these things. “Why I have accepted Bhāgavatam to be the only guiding śāstra, scripture? Because Bhāgavatam has got all these signs. It plays the part of Śruti, Smṛti, Purāṇa, Tantra, everything is found in Bhāgavatam; so I have accepted Bhāgavatam.”

   Jīva Goswāmī has mentioned evidence of ten kinds. Pratyakṣa, anumāṇa, inference and the experience, so many analogies, ten kinds of evidence. Then eliminating, showing defect to all other points, only accepted revealed truth and artha vakya.

   Then he has come, “What are the sources of this revealed truth and artha and this Veda, Purāṇa?” In this way. And he has accepted, “If we get, why Purāṇa? Veda is very difficult to understand. So with the help of the Purāṇa, that is the interpretation of the Vedic genius, we shall take their help. In this way, we find in one book, only in Bhāgavatam, all of these symptoms.”

 

   So Bhāgavatam should be the basis of all our arguments and enquiries, Jīva Goswāmī told. In Sat- Sandarbha, or Bhāgavata-Sandarbha, he has taken from Bhāgavatam and put the whole thing in a logical way. Thus - Tattva-Sandarbha, there he deals epistemology, what will be proof and non-proof? To analyse, what should be the real authority, real proof. And not any tale or any fable. What will be, that has been dealt in Tattva-Sandarbha- the first part of Sat-Sandarbha. Then the second,

 

[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]

 

   Brahmā-Sandarbha is called Bhāgavata-Sandarbha. Paramātmā-Sandarbha. And what is Bhāgavata- Sandarbha, that is Kṛṣṇa-Sandarbha. These three and epistemology are the four, and one is Bhakti-Sandarbha- means to end. And then the last is Priti-Sandarbha, the object of our life. That is prema, love, what is love. He has dealt with all these six things very scientifically.

Tattva-Sandarbha, that is “What is the guarantee that I shall say that will be true?” That has been dealt there. Mana means epistemology in English, epistemology. What is right what is wrong, how to know, the discussion about that. Epistemology. Truth and falsehood, how to know, how to differentiate, what is the guarantee there? Then he takes Brahman - all accommodating aspect; then Paramātmā - all permeating aspect; then Bhagavān, Kṛṣṇa, that is the object of our life.  What are we searching for? What is the object? What for the whole movement is meant? Bhāgavata, bhajanīya. There is some substance which attracts naturally our service. We like to serve Him; such is His personality. Such personality, such thing, such substance is in existence, that attracts our service naturally from the core of our hearts. That is Bhāgavata-Sandarbha.

   Then Bhakti-Sandarbha, how to reach there. And Priti-Sandarbha, what is the highest attainment? What is the reward in our life, highest reward, fulfilment of our life? In this scientific way he has dealt the whole thing, in Sat-Sandarbha, Bhāgavata-Sandarbha. Hare Kṛṣṇa. Nitāi Gaura Hari bol. Nitāi. Nitāi. Nitāi.

 

Devotee: Guru Mahārāja. Did Vyāsadeva write all the Vedic literature. The Upaniṣads...

 

Śrīla Śrīdhara Mahārāja: No. Vyasadeva has compiled. Vedavivag, making adjustment: Ṛg, Yajur, Sāma, Atharva, he only grouped. This will be Ṛg-Veda. This Sāma-Veda. This Yajur-Veda, meaning the sacrifice.  Sāma-Veda, this chanting. And Atharva-Veda, this ordinary, some mundane things about the _________ [?]

 

Badrinārāyaṇa: Treatment.

 

Śrīla Śrīdhara Mahārāja: The physician-ism, then this astrology, something mundane; what we may think, comes from - that forms a part of the Veda, that is Atharva-Veda. And Yajur-Veda is sacrifice mainly. And Sāma-Veda in singing mainly, chanting. And the Ṛg-Veda, very short sentences of advice direct, without rhyme or reason. “Do this. Do this. Do this.” Just as a father says to his young child, without rhyme and reason. “O you boy, do this; do this.” Father or mother, the guardian, gives suggestion to the small young child. Ṛg-Veda, generally deals like that. And Vyāsadeva has compiled them; separated in four groups.

 

Devotee: Did Vyāsadeva compiled the Upaniṣads also?

 

Śrīla Śrīdhara Mahārāja: Upaniṣads are also a part of the Veda, tirobagh [?] what deals mainly about knowledge. Not about sacrifice of any practices, but discussing about intellectualism. Intellectual dealing of the Veda, that is in Upaniṣad. Jñāna-pradhāna, mainly dealing about knowledge, analysis of knowledge. And not practices of yajña,and what you will eat, what you will not eat; not all these things, but only discussion about knowledge. And this,

 

sarvopaniṣado gāvo, dogdhā gopāla-nandanaḥ

[pārtho vatsaḥ sudhīr-bhoktā, dugdhaṁ gītāmṛtaṁ mahat]

 

   [“All the Upaniṣads are like a cow, and the milker of the cow is Śrī Kṛṣṇa, the son of Nanda. Arjuna is the calf, the beautiful nectar of the Gītā is the milk, and the fortunate devotees of fine theistic intellect are the drinkers and enjoyers of that milk.”]

 

   [“All the Upaniṣads are the cow personified, and the cowherd boy Śrī Kṛṣṇa is their milker. The son of Pṛthā is the calf personified, this ambrosia of the Gītā is the super-excellent milk, and the highly intelligent virtuous souls are its tasters.”]

   [Śrīmad Bhagavad-gītā, The Hidden Treasure of the Sweet Absolute. Page 331 and 332]

 

   And the Gītā is the gist of all the Upaniṣads given by Kṛṣṇa. The substance of all the Upaniṣads is given in Bhagavad-gītā. Sarvopaniṣado gāvo. As if all the Upaniṣads are like a cow. Dogdhā gopāla-nandanaḥ. And the Kṛṣṇa, gopāla-nandanaḥ, the cowherd boy, He’s milking the cow, Upaniṣad. And finding this milk, and the scholars they’re drinking, in this way. And Arjuna is like a calf. Arjuna, the calf put into the udder. Arjuna is the cause of drawing the water into the udder like calf. And Kṛṣṇa is milking. And the scholars are drinking. And the cow is representing the Upaniṣad. In this way they’ve been figuratively presented in Bhagavad-gītā, chanting this praise of Bhagavad-gītā-Māhātmyam. Hare Kṛṣṇa. Gaura Hari. Gaura Hari.

 

Devotee: Sometimes you use the expression ‘light year’. Does that means you accept what is behind or is it just example?

 

Śrīla Śrīdhara Mahārāja: Ha, ha, ha. Light year. When we’re, from jñāna śūnya bhakti we come to jñāna, individual knowledge. When from intelligence we come to mind. From mind we come to the experience of the five things: the earth, water, air, ether, all these, heat, fire, all these things, they all come from mind, when coming towards gross side. And when pralaya enters, then whole thing enters into mind. And when the creation, creation from the fine things these gross things are evolved. When, from the mind the gross things are evolved, then comes two things: the deṣa and the kāla. What helps us to understand coexistence, that is space; and succession, that is time. Helps us, the knowledge of succession, there we find the basis as time, kāla. And coexistence generally, that is space, deṣa, kāla. And the thinker is pātra, person. The subject, the space, and time, when we come to experience the, come down to the world of experience. But time is, it has got relative position. We’re human beings, our experience of time is something else. There are so many insects, that in our one hour their hundred generations is passing away. They - our second may seem to them one year. And in the Brahmaloka, Brahmā in the similar mentality.

 

sahasra-yuga-paryantam, ahar [yad brahmaṇo viduḥ

rātriṁ yuga-sahasrāntāṁ, te ’ho-rātra-vido janāḥ]

 

   [“A day of Lord Brahmā lasts for one thousand catur-yugas and his night is of the same duration. Persons who know this have the true conception of day and night.”] [One yuga (age) in the time calculation of the demigods = the four yugas or one catur-yuga in the time calculation of mankind, or 4,320,000 years.]

   [Bhagavad-gītā, 8.17]

 

   Our thousand yugas consist one day. So relative position, of time and space. According to our capacity, our jurisdiction of the vision, and jurisdiction of the hearing, we find a great portion. But who has got more fine sight, and more fine hearing, they will find our position very small. And there are also so many worms, they can see and they can hear very little, they’ll find their world only very less. So, what was your point?

 

Devotee: Time. If you accept the conception behind the expression ‘light year’?

 

Śrīla Śrīdhara Mahārāja: Light year. So, light-year means, the speed of lightning that is in a second, it goes to seventy five hundred miles or something like that in a second. And that light-year, in a year, how much it can go? That is light-year. So the speed of light is very high, so there are things which cannot be measured by inch, foot and all these things; light-year has been taken as the standard of measurement of the distance. Lightning, speed of light is in a second so much, and in a year, how much distance it will cover? So, twelve years light-year, that start is twelve years, light-year. That, how much distance will be in my calculation? The second, then in hour, how much distance covered? Then in a day, then in a month, in a year; that lightning speed can go how far? That has been taken, just as millimetre, metre, then kilometre; in this way for our convenience we use small and big. That also in the factor of time, and also space, bigger things and smaller things used for our convenience. That is a technical word, light-year. Light-year, the greatest standard to measure the distance.

   Now, the present modern scientists say there, the measurement of distance of the highest type is in light-year terms. That is a material thing. But infinite, of the distance of any amount of light-year, it is only a part in the infinite, a smallest part of the infinite. Infinite cannot be reached in this, by the measurement of light-year, where everywhere is centre, nowhere circumference. So light-year cannot give any idea of infinite. Who is everywhere, in His case light-year is failure.

 

   Once, when first I came to this side, some religious tendency, one of my advocate cousins, to discourage me from the way of religious life, he told that one gentleman he came from the Brahmo society and he gave a lecture. And there he mentioned that “There are light-year is so. So many stars at the distance of so many light-years; such is the conception of the infinite. And there are more stars whose light has not yet reached here in this earth. So infinite is how big? And we are small, a smallest part of the infinite. If there is any God, has He got any time to think about us? So, give up all those mania.” Ha, ha. He wanted to say. “If there is any God at all, has He got any time to give His attention to the smallest part in the world?”

   Then I answered him, “Can you say where there is no God? Is there any space where there is no God?” He was silenced. “He’s everywhere. He’s beyond infinite, and He’s in every atom, present in every atom. Can you say that, ‘This place is non-God?’ Everywhere He is.” Tad dūre tad v antike.

 

[tad ejati tan naijati, tad dūre tad v antike

tad antar asya sarvasya, tad u sarvasyāsya bāhyataḥ]

 

   [“The Supreme Lord walks and does not walk. He is far away, but He is very near as well. He is within everything, and yet He is outside of everything.”] [Śrī Īśopaniṣad, 5]

 

   He’s nearest and He’s farthest, both eternally is He. So everywhere, all attention, it is He, and nowhere.

 

mayā tatam idaṁ sarvaṁ, jagad avyakta-mūrtinā

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

 

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

 

   “I’m everywhere, I’m nowhere. Everything in Me, nothing in Me. Try to find out My peculiar position, what am I? I’m independent; though I’m everywhere - all pervading, still I’m independent.”

 

   Hare Kṛṣṇa. So here I close.

...

Devotee: ...in ajñāta sukṛti, and then goes to jñāta sukṛti, then to sādhu saṅga.

 

Badrinārāyaṇa: Śraddhā.

 

Śrīla Śrīdhara Mahārāja: What does he say?

 

Badrinārāyaṇa: Mahārāja, he’s asking if the path of devotion begins from ajñāta sukṛti, to jñāta sukṛti, to śraddhā, sādhu saṅga.

 

Devotee: So the question is, I heard from Viraha Prakāśa Mahārāja that there are anarthas or obstacles in the path of chanting Hare Kṛṣṇa. So I asked him about these anarthas and he’s telling me that he really doesn’t know, and I’ll have to make the question unto your feet.

 

Badrinārāyaṇa: Anartha-nivṛtti.

 

Śrīla Śrīdhara Mahārāja: Separated interest, separate cause. Kṛṣṇa consciousness is causeless, that is, no beginning, and apratihatā, that is, no end. No beginning, no end. The central flow, or vibration, or wave, or any separate interest, consciousness, that is anartha. Artha means necessity, what is not my necessity, but posing to be necessity by separate, based on separated consciousness, interest - that is anartha. To get out of the trap of separate interest that is misleading, and to learn to have the infinite reading, reading of the infinite. That is what is necessary; to identify with the universal flow, universal wave. But we’re carried out by different waves of separated interest consciousness. That is anartha, which is not necessary for us. Only necessity, to merge in the wave of universal interest. It is for Itself, for Himself.

 

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 only enjoyer of all these sacrifices or movements in this world. I’m the only enjoyer and everything belongs to Me, unconditionally.”

 

   That is, God’s position is such, He’s paramount, and the highest harmonizing centre.

   And we must all submit cent percent to Him. Any deviation from that, that is anartha. Anartha means meaningless, which has got no meaning. Meaning, purpose serving, is only to have that universal wave, have connection with the universal movement. Anything besides that, that is anartha, apra-yojaniya, undesirable, unnecessary. It will serve no purpose, anartha. We’re in connection of anartha, the undesirable things, which won’t serve any real purpose to my cause.

   My real cause, cause of my life, my satisfaction of my existence will be found only in the connection of the universal wave of the whole absolute. That is Kṛṣṇa consciousness, the most universal, fundamental wave. We have to catch that. There our goal, our satisfaction, the fulfilment of our life is only to be found there, in that layer, that plane. Not this superficial plane of nationality, or family interest, or social service, all these are provincialism.

   And to stop ones own movement, that is samādhi, to do away with his own existence, that is also suicidal, renunciation. We’re to give up enjoyment as well as renunciation. Evil doing and also strike, both to be given up. In a nation, so many workers, they’re doing something wrong against the principle of the law; that is bad, not law abiding, hooliganism, that is also bad. At the same time to go on strike, won’t work, no work, that is also bad.

   Only to work in the interest of the country, that is good. From this we’re to learn, from local we must go to universal interest, for the absolute. Not any local interest, however greater it be in magnitude. Self-centred, or family-centred, or village-centred, or province-centred, or humanitarianism, anything, that is a part of the infinite. So we’re to understand things in general way, it is such. The technical words: anartha-nivṛtti, bhāva, āśakti, all these, all covers; covered by this understanding. Do you follow, No?

 

Devotee: Yes.

 

Another Devotee: Mahārāja. Why does Guru and Kṛṣṇa not accept our service?

 

Śrīla Śrīdhara Mahārāja: Ha, ha. We’re not fit. If Guru is right, then they do not accept me, we’re not fit to serve. We do not understand ourselves. We do wrong, and that is not in accordance to the harmony. So Guru cannot accept discord. He’s trying to harmonise, if anything, he finds that this cannot be harmonised, he’s reluctant to come into harmony, then he’ll dissociate. That he won’t come to harmonise, he does not understand the necessity of harmony, he’s unfit.

 

Devotee: Then what can make such a person fit?

 

Śrīla Śrīdhara Mahārāja: Fit? In that case, the unknown nature, by the flow of the nature he’ll be punished, and his apathy will be decreased to certain extent. And some help unconsciously he’ll imbibe from some other quarter.

 

Devotee: Unconsciously?

 

Śrīla Śrīdhara Mahārāja: Purification in the school, and purification in the prison house, two kinds, and various kinds of purification. And in the prison house also, different kinds of purification in a jail, in a prison house. Concentrated in a camp alone, sometimes whipping, and sometimes according to the classification of the crime, punishment comes and purifies him. And then education, the schools, colleges, they educate. Then religious association; they also try to educate, different types of members dealt in different schools, all for instruction, not for any retaliation, not for any jealousy.

   Everywhere in the nature we find only with the idea of purifying things happen. So we’re advised to see that all is all for the best. “Severe punishment coming to me. Yes, it is necessary for my purification.” Our attitude becomes like that, in very short time, we’re relieved from all sorts of punishment and go to the higher level. Ultimately everything coming from the supreme authority, and He has got no grudge for any person, any unit. Only for purification He has to deal different punishment and education and association, all these things. Do you understand?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: Ha, ha. Again you will repeat the same thing in another way. Try to understand it.

 

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

   With the help of sound divine Mahāprabhu asked us, advised us to purify our selves. But the sound should be genuine, transcendental, Kṛṣṇa consciousness, real wave. And the minimum demand from us for our purification in this age of controversy. Kali means kalah, quarrel, controversy. Everything is to put some doubt. “No, I won’t like to hear it without any proof.” Very suspicious mind.

   So, take the advantage of the sound, and the very minimum demand is necessary from us, and very generous in transformation. At least with some faith. The minimum demand, minimum admission fee is śraddhā, faith. That if I do this, if I attend this saṅkīrtana, then everything will be done. That underground faith must be there, that it will help me. There is hearty cooperation, sincere cooperation with the Kṛṣṇa consciousness agents, that can purify very cheaply.

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

   The minimum demand from us, to have this faith, that “This movement of Kṛṣṇa consciousness will purify us. If I attend this everything will be done.” Such sort of generous, wide conviction. Then sincere cooperation with them, that can help us in very short way. The cooperation with the divine sound, sound aspect of the Supreme, is easily approachable for the beginners. Then from that many other aspect of the infinite will come to our understanding. The beginning with the sound aspect of the universal consciousness, sound aspect, is easily approachable. Others will come in retinue gradually. But our approach must be sincere, hearty. That we’re under troubles and need this, will give us a real relief from all troubles together. It will put end to all the troubles which I’m experiencing now, and also which I may have to experience in future...

 

 

84.02.05.A

 

Śrīla Śrīdhara Mahārāja: [00:00 - 03:00 ?]

 

   We go to judge in the case of others. “Why he should receive causeless mercy? He has got so many defects. So many - very anti-attitude, disqualification. Why he should be accepted or given any chance?”

   But for us we want that. “Don’t come to judge, then I have no hope my Lord.” So jñāna śūnya bhakti. “If You come to judge I have got no hope. Please grant grace, then I can hope. We approach You to offer me to make progress towards You, if You become very lenient, not to find fault with me.”

   But at the same time, in the same breath, we utter, “Why this man, disqualified, he should get any grace? Why he will get some mercy, affection?”

 

   That is hypocritical in us and that causes a great deal of difficulty within us, suicidal. That is suicidal. So, Vaiṣṇava ninda, Vaiṣṇava aparādha.      Those that are accepted by Him, and gradually he will be purified, but we’re very eager to point out faults in him. That is more dangerous for our own progress, suicidal. In my case I want something higher, but in the case of others we can’t tolerate the same behaviour of the Lord. That is a very difficult position. Generally that is the basis of Vaiṣṇava aparādha.

   Who has been accepted by the Lord, and gradually purifying him, and we give much attention to what is still left, difficulties still left in him, very particularly comes to our attention. And what is then, the result is that I shall, that will be transferred to me. These are the realities of the experience in this line. That if I mark especially the fault of another devotee, that will be transferred to me. It happens, our experience, and also from the śāstra we have seen this. So, one must be very careful, not to make any remark, generally, about the practices and activities of another Vaiṣṇava.

   Only in the case when he’s given, he’s empowered by the Supreme. Just in the case of his disciples, to correct his disciples, with a guardian’s sympathetic eye. He can detect, he can mark the defects and will help him to remove. There must be some affectionate heart within. He wants to - not jealousy, or anything of that type, but with good will, wants to remove, from the affectionate guardian. That is to some śikṣā Guru, or dīkṣā Guru. From that position one may detect the fault of the students of this line, and help him sincerely to get out of that.

   But otherwise, if we’re attracted by those faults, that will come to us, and we shall have to pay for that, as a practical thing. And also, based on reason also, and scriptural advices. We must be careful. It is also warned in the Vaiṣṇava literature that you must be careful about Vaiṣṇava aparādha. That comes from the jealous spirit of competition or jealousy. That is very detrimental to our spiritual life. So we all must be very careful.

   Not specially attracted by any defect. If it comes to my eye, I may refer to the higher authority, “I doubt, that this is the case with that gentleman,” so refer. But if we make too much, either in opposition or in any other, that will be transferred. “I’m devouring. My mind is coming in touch of that fault.” In that he’s devouring it as food, and that is contaminated to this critic. Anyhow it’s entering into the mental system of the critic, and it must get its satisfaction from there as reaction. So, very - like trade secret, this is also the secret of our devotional life. We must be aware, and must be very careful about these practical difficulties in the path of our life. So we have been recommended,

 

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

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

 

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

 

   This calculation, the judgement, the faculty of judgement has been discouraged. That your standard of measuring things that won’t stand there. So, jñāna śūnya bhakti, you’re to learn new alphabet here. In the devotional school you’re to come in connection with a new alphabet; old alphabet won’t do. Jñāna śūnya bhakti. Give up all the pride of your past experience. Your knowledge out of experience of the mortal world, won’t do here, won’t be applied here.

   This is in the case of infinite, autocratic goodness, all these things. In our mouth we speak all these, we pronounce all these big things: absolute good, absolute truth, all these things. But we’re not knowing about the characteristic of that. So revealing Himself, we must carefully note His nature.

   So jñāna śūnya, give up the pride of your own experience, and on the basis that you will go to judge things. But it’s not like that, a new law here. And the land of autocrat, and goodness, we’re to think. So jñāna śūnya bhakti, first step, that to give up all the pride of our previous experience, and to begin a new life. Jñāna śūnya bhakti. The laws of the infinite, not the laws of this finite world - as a subject I acquired.

   I shall have to enter that domain as an object of the subject. He’s the subject, and I’m the object here, possessing a particle of the spirit there. And that is also at His sweet will. Any time I may be dispossessed. That is not in the democratic government, but in the mad monarchy, or some dictatorship. To live in the land of dictatorship and not in the democracy and law. So,

 

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

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

 

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

   [Śrīmad-Bhāgavatam, 10.14.3]

 

   And to try our best to find mercy, grace, kindness, pity, everywhere. Because whatever the dictator is doing, it is all good. We’re to be trained like that. He’s the highest dictator without fault. So we may or may not understand, but it must be helpful for us, whatever is commanded by the dictator. So no law on which we shall base our judgement and give remark. So our remark is absolutely not only useless but it is faulty, injurious. Such consciousness we’re to acquire, and it is not unreasonable. Jñāne prayāsam.

 

   Newton told that, “I’m only collecting pebbles on the shore of the ocean of knowledge.” Ha, ha, ha.

   He was a man of this world, still, he had the sincerity and courage for this statement.

   “Even knowledge infinite is on the outside ocean; and I’m on the shore collecting some pebbles.”

 

   So even in reference to the knowledge of this world, if it is, can be stated, what to think about that knowledge of infinite, unknown and unknowable. Unknown and unknowable. We must have courage, just as Columbus, he brought his ship to the shore of America, he had the courage. So, to float our boat, little boat in the ocean of unknown and unknowable, and the laws will be of that type. Laws of the higher ocean, that may not be applied in the strait, or in the local sea.

   Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari bol. Gaura Hari bol. Thoroughly new thing we’re to study, and the revealed truth. Hare Kṛṣṇa. Hare Kṛṣṇa. If we go to measure the infinite with the law of finite; then it will be hopeless for us to go that side to try. We’re to imbibe, think purely of that land, that standard, of the unknown world.

 

svayaṁ samuttīryya sudustaraṁ dyuman, bhavārṇavaṁ bhīmam adabhra-sauhṛdāḥ

bhavat-padāmbhoruha-nāvam atra te, nidhāya yātāḥ sad anugraho bhavān

 

   [“O Self-revealed One, You are bhakta-vāñchākalpataru, the wish-fulfilling tree of the devotee. The great devotees surrendered unto Your Lotus Feet, who have crossed over this ghastly insurmountable ocean of mundanity, have left the boat of Your Lotus Feet in this world (in the guru-paramparā or in the line of Revealed Truth, Śrauta-panthā) - because, they are greatly affectionate to all beings.”]

   [Śrīmad-Bhāgavatam, 10.2.31]

 

   One devotee says in Bhāgavatam. Svayaṁ samuttīryya sudustaraṁ dyuman. What is insurmountable ocean. Svayaṁ samuttīryya. One who has crossed that insurmountable ocean. Svayaṁ samuttīryya sudustaraṁ dyuman, bhavārṇavaṁ bhīmam adabhra. That dreadful ocean with dreadful waves and so many animals - water animals. Bhavārṇavaṁ bhīmam adabhra-sauhṛdāḥ. But the saints, that by Your grace cross that ocean, they again send back that boat. The boat, which is compared with the lotus feet of the Lord. By the help of the lotus feet of You - the infinite Lord, absolute - they cross this ocean by the grace of Your holy feet. Again that boat they send back here, for others to cross the same ocean. Their experience about the ocean, and how? In which way they crossed? And what difficulty? Where? They again - Your devotees are so magnanimous, after using the boat of Your holy feet, they cross, then again send them back for us.

Svayaṁ samuttīryya sudustaraṁ dyuman, bhavārṇavaṁ bhīmam adabhra-sauhṛdāḥ. Because their friendship for the people is very white and pure. Bhavat-padāmbhoruha-nāvam atra te, nidhāya yātāḥ sad anugraho bhavān. And You, at the, You are always in favour of those devotees. So, my dear request, You can’t refuse; You allow Your lotus feet again to come this side, and take others towards that, to cross.”

 

   The knowledge is our enemy, because this knowledge in this world all misleading. The basis is misleading, however spacious it may be. But it is the negligible part of the infinite. So all misleading, misrepresentation we have collected, gathered, pushed in our brain. All, full of misleading, māyā, misunderstanding. So that is our enemy, we have to clear them off, and put fresh things, which is indented from the other world, by pure sources. But theoretical thing is one, and the practical thing another.

 

   Rūpa Goswāmī says in Bhakti-rasāmṛta-sindu, where there’s bhukti...

 

jñānataḥ sulabhā muktir [bhuktir yajñādi puṇyataḥ

seyaṁ sādhana-sāhasrair hari-bhaktiḥ sudurllabhā]

 

   [Mahādeva says: “By practice of enlightenment, jñāna, liberation is attained easily enough. By pious work such as sacrifice, yajña, etc., worldly pleasure in the next life is attained easily enough. But devotion for the Supreme Lord, Hari bhakti, is very rarely attained.”] [Bhakti-rasāmṛta-sindu, Pūrvva, 1.36]

 

   By cultivating our knowledge of soul we can attain mukti, that is emancipation, liberation from this miscalculation easily. Though it is not so easy, still comparatively, easily one can renounce everything, considering the wicked nature of the environment. Elimination, elimination, elimination, all elimination. Then just to reach to thing like sound sleep. Sound sleep, that is mukti, permanent sound sleep. Jñānataḥ sulabhā muktir.

Bhuktir yajñādi puṇyataḥ. And we can gather our things of enjoyment by yajña, altruistic action. If we take altruistic action, then as a reaction, they will come back to me for my satisfaction, pleasure.

   But seyaṁ sādhana-sāhasrair hari-bhaktiḥ sudurllabhā. But our real devotion to Hari, that is not so easy. Sādhana-sāhasrair. A thousand types of aspirations and practices, still it is sudurllabhā, may or may not be acquired. Because, that is friendship with the autocracy, to acquire friendship with the autocracy. Our enjoyment, that is labour and live. If we give some labour, loan to another, that may come back to me. So by the help of my labour, and distribution of that labour, we can easily get future enjoyment. And also by practising our disgust, sincere disgust with the present mortal environment, we can encourage our ego towards salvation - that is complete renunciation, cutting off all connection with the environment. Just like sound sleep, samādhi. But to have affectionate connection with the autocratic infinite, that is hardly to be acquired, nor answered.

 

Devotee: __________________________ [?]

 

Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Gaura Hari. Hari-bhaktiḥ sudurllabhā. And the gradual process how one can acquire that, that also traced in Bhakti-rasāmṛta-sindu of Rūpa Goswāmī.

 

kleśa-ghnī [śubhadā mokṣa-, laghutā-kṛt sudurllabhā

sāndrānanda-viśeṣātmā, śrī-kṛṣṇākarṣiṇī ca sā]

 

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

   [Bhakti-rasāmṛta-sindu, Pūrvva, 1.17]

 

   If we come in the line of devotion proper, the first result we shall experience, kleśa-ghnī, that all the afflicting tendency in our mind, gradually diminish, because we do not want them; our sincere negligence to them, kleśa-ghnī.

Śubhadā.      Then so many things, the proposal of subtle, finer happiness will come, to perhaps to dissuade us from this path, śubhadā.

Mokṣa-laghutā-kṛt. The third result we shall trace, that mukti, mere renunciation, the result of renunciation, that is relief from the negative side influence; that is being considered to be very small achievement. The mere withdrawal from the negative side that is not much. This consciousness will awaken in you. Mokṣa-laghutā-kṛt.

Sudurllabhā. If we only can feel or experience that the goal of renunciation is not much, it is of lower order, then you will get bhakti? No, no certainty, no guarantee. Still it is far from you. Mokṣa-laghutā-kṛt sudurllabhā.

Sāndrānanda-viśeṣātmā. Then if anyhow by chance you come in connection with that thing, that reality; then you’ll find some fundamental awakening of happiness. That infinite happiness is approaching you, approaching towards you.

Śrī-kṛṣṇākarṣiṇī ca sā. Still if you can continue your devotional activity in a proper line, then you will find, “He’s coming to you as Kṛṣṇa Himself.” In the conception of Kṛṣṇa consciousness, the Kṛṣṇa concept, He’s coming to you - as Kṛṣṇa. Kṛṣṇa means, embodiment of all desirable types of ecstasy, the full. That is approaching - or you are being allowed to have His nearer conception, for your fulfilment of your devotional activities of life. In this way things progress.

 

   So die to live. Dive deep into reality. Jñāna śūnya bhakti. That is the world of surrender, the area of surrender is so high, noble, great, and fulfilling. That can come, that can only take us in the plane of love, affection. If we hope to see and to live in that plane of affection and love, not only this mundane affection and love, but the love of the absolute. Then complete surrender, at His disposal, at His mercy; complete surrender to His mercy.

   The reaction comes as love. Your highest contribution of faith towards Him, then He will be awakened, and will come to accept you, in His lap. So no risk no gain. And risk towards the whole, devotion proper. Not sum total of some activities, or some sort of studies, no. Practically it is concerned with the soul, the inner existence of us. Giving and taking must take place from the innermost part of our heart, to play with that thing. Not superficial knowledge, or this bodily labour, or mental labour, they’re all superficial. The dealing of the heart to heart, and that is wholesale, because there is no immeasurable world, and no death; eternal.

   So, jñāne prayāsam udapāsya, our moha, our mania for knowledge, and for worldly energy, bodily or mental energy; and the knowledge about so many falsified things, we’re proud of that in this world. But He can withdraw everything. The scientist has discovered, invented a particular law, but if He will withdraw from there, it will be nowhere. The backed by His will. So many things are there.

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

   If we can find some faith in this, then, what? Everything designed and destined by Him. So what is the utility of some provisional incident? He may make or mar. The law may be changed into opposite, by His will, sweet will. The origin of the world is such independent designer.        Like a great hallucination master, magic, or hypnotist. Hypnotism, that is also a very negligent part. The greatest hypnotist, everything depending on His mental strength. He can show anything and everything.

 

   The blind Dhṛtarāṣṭra, when He was ordered, “You remove my blindness, I’d like to see Your great, noble figure others are seeing.”

   “No, no. Blindness not necessary to be removed. Only I say and you will see Me.”

   Without His removing the blindness, Dhṛtarāṣṭrasaw, by His will, His order. “Yes. You can see Me with blindness, being blind.” Being blind he could see.

   Then, what sort of sight is He? By His order. So eyes are not indispensable to see Him. Or our mental preparation backing the eye; that is also not. He ordered, “You see Me,” he could see without eyes. Without the mentality of sight, he could see. He’s janmandha, he’s blind from the birth. He has got no idea of any colour, any figure; because he’s janmandha, he’s born blind. But still he could see, by His order. His position is such.

 

   And if we try to approach Him, then what sort of attitude, or mentality we should - our earnestness we shall approach Him? What will be the fare to make journey towards that land? It is easy, it is difficult. Easy because it is our in-born tendency from within, it is home. But now we’re far from home. It is home, my own thing; so there is hope that I may reach there once. It is my home. I won’t find satisfaction anywhere, so I must have to go there - my home. But I’m far off from the home comfort. That is the difficulty, I have lost them.

 

   Any questions on this? Ujjvala-nīlamaṇi prabbu?

Jñāne prayāsam udapāsya. Scholarship is poison. Are you ready to admit this? No?

 

Ujjvala-nīlamaṇi: Yes.

 

Śrīla Śrīdhara Mahārāja: What you have gathered that is all nonsense. He, he, he. Eh?

 

Ujjvala-nīlamaṇi: I know, unfortunately. It is my great misfortune.

 

Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Hare Kṛṣṇa. They’re plodding in the mud. So all misrepresentation. Knowledge of misrepresentation, filled. The bag is not filled with money but filled with some brick-bats. The brain tax filled-up with all misleading things. Are you ready to admit this? Not so soon. What do you say? So much importance you have given, or any of us, not only I’m referring to you. But many of us boast of our knowledge, our experience. But the bhakti school is hammering, putting the hammer on the head of knowledge, jñāna. That is rather, ignorance is better than knowledge. Can you accept that? Knowledge is more dangerous than ignorance. Because they’re comparatively proud; and they’re more confident that ‘I’m holding higher position.’ To remove them from that position is very difficult. Qualitatively in this world, they’re in higher position than the ordinary labourers, holding high position. So they’re confident that, ‘I’m in superior position.’ So to remove him from that proud position it is more difficult, than to remove a man, ordinary labourer, from his ignorance. It is easy. It is easy to educate a non-educated person, but to educate an educated person it is more difficult. He has firmly fixed himself there that, ‘This is superior thing.’ He won’t budge an inch from that position so easily.

   So, tar madye visyayetu bu balo, sango nahe mage konokal [?] Ordinary persons, misguided souls in the ordinary street, their company is little better. But the company, the influence of the so-called scholars, that is more dangerous. That sort of subtle poison is very difficult to remove. They’re proud, ‘I know, I hold a higher position than the ordinary mass.’ That sort of ego, that fine ego, is very difficult to remove. Ordinary persons they think, ‘Yes, we’re culprit.’ And so also ordinary religious man, ‘Eh, I’m a religious man.’ It is very difficult to remove his so-called religion, so-called faith. This is the practical experience, and also advice of the śāstra.

 

[veda nā māniyā bauddha haya' ta nāstika] vedāśraya nāstikya-vāda bauddhake adhika

 

   [“The Buddhists do not recognise the authority of the Vedas; therefore they are considered agnostics. However, those who have taken shelter of the Vedic scriptures yet preach agnosticism in accordance with the māyāvāda philosophy are certainly more dangerous than the Buddhists.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 6.168]

 

   Half-truth is more dangerous than falsehood. Half-truth is more dangerous than falsehood. Vedāśraya nāstikya-vāda. Atheism in the garb of theism. Just as in Śaṅkara, māyāvāda, so 'ham. That ‘I’m the highest substance, the authority, or the law,’ that is non-differentiated, like zero - that cannot assert. Then, no question that, ‘I’m among the creation, I hold the higher position; it is possible for me. There is no God. Automatically, holding highest power, and everything highest, that is God - there is no such thing. Ultimately it is unknown and unknowable substance, a region like that. And wherever there is awakening, as human wise men, we hold the highest position. But if we’re to admit God then we have nothing, we’re His created object, we’re play-dolls, we have nothing. As soon as I’ve admitted God then we’re dispossessed of everything, we’re only a play-doll at His hands, so everything gone. So much renunciation is not possible to admit. I’m the authority, absolute authority. That means I’m nowhere, such self-abnegation is not so cheap.’

 

   Any question?

 

Devotee: What can help an intellectual to develop śāstric vision?

 

Śrīla Śrīdhara Mahārāja: The other aspect, other sleeping aspect will be awakened, and then it will vanish, the cover will vanish automatically. Intellectualism cannot be utilised. But that causeless wealth within, eternal, that should be...

 

 

84.02.05.B

 

Śrīla Śrīdhara Mahārāja: ...practical aspect, that will break down, evaporate. Karma, jñāna, they’re only foreign things, foreign cover.

 

vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ

[janayaty āśu vairāgyaṁ jñānañ ca yad ahaitukam]

 

   [“If somehow with the help of the scriptures and His agents, the devotees or saints, we can develop our devotion, bhakti, then, the proper knowledge and proper apathy towards worldly substances will follow us.”]

   [Śrīmad-Bhāgavatam, 1.2.7]

 

   If anyhow with the help of the scriptures and the devotee, His agents, saints, we can develop our devotion, bhakti, then the proper knowledge, and proper apathy towards the worldly substances will follow. That is, healthy knowledge, proper knowledge and healthy energy will come to follow him, if the real thing within awakens. Adjusted with that, not this knowledge or this energy, that is another. Energy, that the capacity to work, to move; and the knowledge, to have conception; that will be the effect in the retinue of your devotion. Sambhanda jñāna, what is what? A new world will awaken within him, that what is what? Misreading will evaporate, misreading will retire, and the proper reading will be evolved from within. Sambhanda jñāna. “I am so and such and such to my Lord, and to these Lord’s friends, Lord’s lovers, all these things. And what sort of knowledge, and what sort of movement should be mine in this environment, new environment.” In that way, readjustment will come from within. This will have to retire, this knowledge and this sort of energising will retire; will have to go away, like darkness.

 

   Misconceptions may be utilised, only while proper conception has come, “In this way you are misconceiving things.” When the professor will say, “Your proper conception is this; but did you misconceive this thing in that?”

   “Yes sir, I thought like that.”

   “Now?”

   “Now I see the real thing is this. This is not mine, I am, what to speak of mine, I also belong to Kṛṣṇa, My Lord.”

 

   ‘I am monarch of all I survey,’ or ‘everything is enemy to me, apathetic to me.’

 

   “I woke one morning and found myself famous.”

   [Thomas Gray, 1716-71, English poet, wrote one poem, “The curfew tolls the knell of parting day.” In the evening he wrote this poem, which got sent to the newspaper. And when he woke next morning he’s finding so many gentlemen have come to visit him. “I woke one morning and found myself famous.”]

 

   The wholesale gone. Everything belonging to Him. I am not master, even I am a slave, I am not holding the position of a master. What to speak of having, possessing so many properties. Even I am a property to another possessor. And the calculation must begin from that plane, and a new land will be found.

   Amar laohitrani [?] “I do not belong to me, what to speak of world will belong to me, and that aspiration. And that sort of aggression, I shall conquer the whole world by the atomic energy.” False notion, suffering, human intellect, thinking that he’s holding the highest position, challenging to God. “God is only a superstition, only an imaginary thing.” Wholesale, radical cure. Amar laohitrani [?] “I do not belong to me; I have my eternal master.”

 

   But slave mentality. “Gauḍīya Maṭha is spreading slave mentality to the country. This is most objectionable. This will destroy the military spirit of the land. So they can’t be encouraged to spread slavery. That they are none. They do not belong to him, the country does not belong to him, no interest, eh! What are they? Go hence, and live in the Vaikuṇṭha, if you have. We won’t allow you to spread this poison into the country.”

 

   What shall you say? Ha, ha. We may come down to Bhagavad-gītā. Ha, ha, ha, ha. Kṛṣṇa supported war, ha, ha, ha, but not from this standpoint.

 

yadā yadā hi dharmasya, glānir bhavati bhārata

abhyutthānam adharmasya, tadātmānaṁ sṛjāmy aham

 

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

 

   “Sometimes the world is so much thickly attacked by the atheistic influence, that I have to come down again to reestablish some sort of religious environment here. And the dread enemies are killed, and the good thinkers are given certain relief in their life. I have to come.”

 

Badrinārāyaṇa: _________________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: Who is there on the other side?

 

Badrinārāyaṇa: Vidagdha Prabhu.

 

Devotees: (Group laughter)

 

Vidagdha Mādhava: Vidagdha Mādhava dāsa.

 

Śrīla Śrīdhara Mahārāja: Taking such dangerous position.

 

Devotees: (Group laughter)

 

Badrinārāyaṇa: No risk no gain.

 

Devotees: (Group laughter)

 

Devotee: Mahārāja. About two weeks ago, a young Gurukula boy that I knew, ten years old, was killed in an accident, and he shouted, “Kṛṣṇa, Kṛṣṇa.” Someone so young, what will be his destination?

 

Śrīla Śrīdhara Mahārāja: Young or old, in the level, in the plane of flesh and blood, that is no qualification no more. His mentality is to be examined. In particular place may have some nāmābhāsa.

   When Gandhi was shot twice at a time, from few yards, two, three yards distance in the chest, “Ha Rāma, Ha Rāma, Ha Rāma,” he told. And he fell, his spectacles were thrown; then within half an hour he had to pass away. But he pronounced “Ha Rāma, Ha Rāma.” He was going to deliver a religious lecture, a lecture, but his mentality was full of this national progress. It will work in that plane, on behalf of that nation building, sometimes.

   So what was his mentality? Sometimes nāmābhāsa may come, not śuddha-nāma. A peculiar particular case it is possible. It depends on the mental system, of course outer acquaintance, the inner awakening, its relation towards Kṛṣṇa.

 

   When Mahāprabhu, before His sannyāsī, one day He was taking the name of “gopī, gopī, gopī.”

   And one tantric he came to give some confrontational advice to Him. “Paṇḍita. Oh you scholar, you know the śāstra. You’re taking the name of gopī, gopī. What is the effect, good effect of that? You may take Kṛṣṇa Nāma. It is mentioned in the śāstra that if you take the Name of Kṛṣṇa you may get some benefit; we find in the śāstra, many Purāṇas. But why do you take the name of gopī, gopī?”

   Mahāprabhu collected a rod and began to attack him. “You fellow, you are coming from the opposite camp. You come to convert into the followers of Kṛṣṇa, eh?” He began, He ran to beat him, to give him a good beating.

   He fled, and then began a conspiracy to give a good beating to Mahāprabhu. “He may be a child of the noble family. We’re not less, hold not less position than He. We’re also coming from a good society, and a good family. And He will come to punish us, to beat us? We shall also see how to beat Him.”

   Then Mahāprabhu took another course.

 

korila pippalikhanda kapha nibārite, ulatiyā āro kapha baḍila dehete

 

   “Oh, I came to make the drastic treatment of the cold, catching cold. But I see that what I came to give, that has opposite reaction. ___________ [?] The highest type of medicine I administered, but I find that the patient is such, that this is increasing his disease, then what to do? I came to work-out relief for the people, and the people they’re standing against Me, the well-wisher, the relief giver? Then, what may be the remedy of them?” Then He took another course. “I shall become sannyāsī. They think that I’m one of them. They have come from respectable family, I’m also coming from respectable family, so one of them. But I must have to take another chance to help them.” So, He went to take sannyāsa.

 

   What was your question? I forget.

 

Devotee: That Gurukula boy.

 

Śrīla Śrīdhara Mahārāja: Oh, Gurukula boy, yes.

   So taking the name of “gopī, gopī,” and neglecting Kṛṣṇa. When He was advised to take the Name of Kṛṣṇa, He was enraged. What is the underlying thought there? “Kṛṣṇa, Kṛṣṇa,” we may take the Name, but the underlying, the background, the underlying purpose, that should be judged. But still some effect there may be sometimes, not always.

 

   ____________________________________________________________ [?]   A hog is attacking a Mohammedan and the Mohammedan says, “Ha rama, Ha rama!” “Ha rama” means that hog. In the other side, Ha rama! - “Oh, alas. That is a hog coming to attack me.” But anyhow, that Rāma came to him, and had some influence. It is possible.

 

       Valmiki, “ma-ra, ma-ra,” he could not pronounce in direct way, take the Name of Rāma. But Brahmā and Nārada came to prove the efficacy of Rāma Nāma. It is mentioned in the śāstra.

   Sahasra nama vistabhya rama nama ___________ [?] “Thousandfold result we can find from Rāma Nāma. Then this Ratnākara Dasyu he’s the most notorious type of dacoit, a heinous person, let us make experiment over him.” So asked him to take Rāma Nāma. They tried, but Rāma Nāma never comes, he could not pronounce. Then they said, “ma-ra, ma-ra.”

   “Yes, ma-ra, ma-ra.”

   “Go on, ma-ra, ma-ra.”

   Ma-ra, ma-ra, ma-ra.”

   This is just the opposite of Rāma. Then, after sometime, “Take the Name of Rāma.”

   Then he could. “Rāma, Rāma.”

 

   In this way, the mental plane, the attitude with which we’re to accept, and the latitude we can conceive, the quality we can conceive depends on that. Because, Vaikuṇṭha Nāma, Nāma is infinite and the Nāma is equal to the thing whose, to the substance Whose name is that. The sound, sound aspect, is one and the same with the original aspect of the thing - that is Vaikuṇṭha Nāma. Here in this world a man may be blind, but his name may be Padma-lochan, lotus-eyed, but really he’s blind. The name and the figure they may be different. But in Vaikuṇṭha, in the infinite world it is one and the same.

   So nāmāparādha is there; nāmābhāsa is there. By nāmābhāsa we can get some relief from this worldly bondage; and by nāmāparādha we may be more entangled in this māyāic world. So,

 

Nāmākṣara bahiraya batu nāma kabu naya [From Jagadānanda Paṇḍita’s Prema-vivarta] This ordinary, this physical sound, cannot represent the real name which is supernatural, that is, its own aspect.

 

eka kṛṣṇa-nāme yata pāpa hare, pātakī sādhya nāhi tata pāpa kare

 

[“No sinner can commit as much sin as one Name of Kṛṣṇa can destroy.”]

 

 “One Name of Kṛṣṇa can remove so much ignorance that a man has got no power to commit so much sin.”

 

   But what is that Name? We’re taking that Name so many times, but we do not get only one Nāmas, only the result of one Name. So this ordinary name, this superficial, this māyāic name and that Name has got great difference. That Name is one and the same with Him, and that comes down to our level. We cannot take it by the dint of our tongue on the lip. Not lip-deep, heart-deep. And beyond heart also, human heart, it reaches to the land of Kṛṣṇa. Kṛṣṇa comes here; the Name Kṛṣṇa, He comes through the heart in the lip, in the tongue - that is Kṛṣṇa Nāma. Kṛṣṇa in the form of sound, He’s coming down from the transcendental world into my heart, and from heart, controlling all my nervous system, He’s coming to the lip and dancing there. That is Kṛṣṇa Nāma. The initiative is in the transcendental world, and not production, produced from the physical plane, not that sound. The spiritual sound, spiritual reality has to come down to this plane. He can come down, but we cannot go up there easily. He’s super-subject, and we’re object to Him, so we cannot interfere with His independence. Only by the negative, by our attraction, by our surrender we can attract Him to come down to our level.

 

ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ

[sevonmukhe hi jihvādau svayam eva sphuraty adaḥ]

 

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

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

 

   It is not a production of our senses. Sevonmukhe hi jihvādau. When we’re very, with intense serving attitude, jihvādau svayam eva sphuraty, He Himself comes down attracted by our serving nature, which is out of His grace. And then He can influence this element and produce sound, and there is dancing there. That is the Nāma, Vaikuṇṭha Nāma, real Name. We cannot produce. Our sound of our production, physical or mental production, that is not He. He’s separate, and He can come everywhere, in any form, in any plane, controlling them.

 

[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 I come here, by the force of My internal potency, I remove this external potency’s influence, and appear anywhere and everywhere; this is forced back.”

 

   When that aeroplane, flying over on the sky, it removes the air, wind, and forcibly passes. So by removing this influence of the material things, He has to come with His own force here, to appear.

 

Prakṛtiṁ svām adhiṣṭhāya, sambhavāmy ātma-māyayā. “I have got my own potency, and by the power of that potency I remove this gross potency here, and live and move here, and act here.”

 

   The law of this nature cannot apply on Him. He has got special power, with the help of that He subdues the law of this nature, and He come here, there, whatever He does, with His own potency. Wherever He goes, the nature, the law of this nature withdraws from that place, and gives His way.

 

 

84.02.05.C

[same as 84.02.05.A]

 

Śrīla Śrīdhara Mahārāja: ...should he receive causeless mercy, he’s got so many defects, so many very anti attitude, disqualification. Why he should be accepted or given any chance?”

   But for us we want that. “Don’t come to judge, then I have no hope my Lord.” So jñāna śūnya bhakti. “If You come to judge I have got no hope. Please grant grace, then I can hope. We approach You to offer me to make progress towards You, if You become very lenient, not to find fault with me.”

   But at the same time, in the same breath, we utter, “Why this man, disqualified, he should get any grace? Why he will get some mercy, affection?”

 

   That is hypocritical in us and that causes a great deal of difficulty within us, suicidal. That is suicidal. So, Vaiṣṇava ninda, Vaiṣṇava aparādha.      Those that are accepted by Him, and gradually he will be purified, but we’re very eager to point out faults in him. That is more dangerous for our own progress, suicidal. In my case I want something higher, but in the case of others we can’t tolerate the same behaviour of the Lord. That is a very difficult position. Generally that is the basis of Vaiṣṇava aparādha.

   Who has been accepted by the Lord, and gradually purifying him, and we give much attention to what is still left, difficulties still left in him, very particularly comes to our attention. And what is then, the result is that I shall, that will be transferred to me. These are the realities of the experience in this line. That if I mark especially the fault of another devotee, that will be transferred to me. It happens, our experience, and also from the śāstra we have seen this. So, one must be very careful, not to make any remark, generally, about the practices and activities of another Vaiṣṇava.

   Only in the case when he’s given, he’s empowered by the Supreme. Just in the case of his disciples, to correct his disciples, with a guardian’s sympathetic eye. He can detect, he can mark the defects and will help him to remove. There must be some affectionate heart within. He wants to - not jealousy, or anything of that type, but with good will, wants to remove, from the affectionate guardian. That is to some śikṣā Guru, or dīkṣā Guru. From that position one may detect the fault of the students of this line, and help him sincerely to get out of that.

   But otherwise, if we’re attracted by those faults, that will come to us, and we shall have to pay for that, as a practical thing. And also, based on reason also, and scriptural advices. We must be careful. It is also warned in the Vaiṣṇava literature that you must be careful about Vaiṣṇava aparādha. That comes from the jealous spirit of competition or jealousy. That is very detrimental to our spiritual life. So we all must be very careful.

   Not specially attracted by any defect. If it comes to my eye, I may refer to the higher authority, “I doubt, that this is the case with that gentleman,” so refer. But if we make too much, either in opposition or in any other, that will be transferred. “I’m devouring. My mind is coming in touch of that fault.” In that he’s devouring it as food, and that is contaminated to this critic. Anyhow it’s entering into the mental system of the critic, and it must get its satisfaction from there as reaction. So, very - like trade secret, this is also the secret of our devotional life. We must be aware, and must be very careful about these practical difficulties in the path of our life. So we have been recommended,

 

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

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

 

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

 

   This calculation, the judgement, the faculty of judgement has been discouraged. That your standard of measuring things that won’t stand there. So, jñāna śūnya bhakti, you’re to learn new alphabet here. In the devotional school you’re to come in connection with a new alphabet; old alphabet won’t do. Jñāna śūnya bhakti. Give up all the pride of your past experience. Your knowledge out of experience of the mortal world, won’t do here, won’t be applied here.

   This is in the case of infinite, autocratic goodness, all these things. In our mouth we speak all these, we pronounce all these big things: absolute good, absolute truth, all these things. But we’re not knowing about the characteristic of that. So revealing Himself, we must carefully note His nature.

   So jñāna śūnya, give up the pride of your own experience, and on the basis that you will go to judge things. But it’s not like that, a new law here. And the land of autocrat, and goodness, we’re to think. So jñāna śūnya bhakti, first step, that to give up all the pride of our previous experience, and to begin a new life. Jñāna śūnya bhakti. The laws of the infinite, not the laws of this finite world - as a subject I acquired.

   I shall have to enter that domain as an object of the subject. He’s the subject, and I’m the object here, possessing a particle of the spirit there. And that is also at His sweet will. Any time I may be dispossessed. That is not in the democratic government, but in the mad monarchy, or some dictatorship. To live in the land of dictatorship and not in the democracy and law. So,

 

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

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

 

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

   [Śrīmad-Bhāgavatam, 10.14.3]

 

   And to try our best to find mercy, grace, kindness, pity, everywhere. Because whatever the dictator is doing, it is all good. We’re to be trained like that. He’s the highest dictator without fault. So we may or may not understand, but it must be helpful for us, whatever is commanded by the dictator. So no law on which we shall base our judgement and give remark. So our remark is absolutely not only useless but it is faulty, injurious. Such consciousness we’re to acquire, and it is not unreasonable. Jñāne prayāsam.

 

   Newton told that, “I’m only collecting pebbles on the shore of the ocean of knowledge.” Ha, ha, ha.

   He was a man of this world, still, he had the sincerity and courage for this statement.

   “Even knowledge infinite is on the outside ocean; and I’m on the shore collecting some pebbles.”

 

   So even in reference to the knowledge of this world, if it is, can be stated, what to think about that knowledge of infinite, unknown and unknowable. Unknown and unknowable. We must have courage, just as Columbus, he brought his ship to the shore of America, he had the courage. So, to float our boat, little boat in the ocean of unknown and unknowable, and the laws will be of that type. Laws of the higher ocean, that may not be applied in the strait, or in the local sea.

   Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari bol. Gaura Hari bol. Thoroughly new thing we’re to study, and the revealed truth. Hare Kṛṣṇa. Hare Kṛṣṇa. If we go to measure the infinite with the law of finite; then it will be hopeless for us to go that side to try. We’re to imbibe, think purely of that land, that standard, of the unknown world.

 

svayaṁ samuttīryya sudustaraṁ dyuman, bhavārṇavaṁ bhīmam adabhra-sauhṛdāḥ

bhavat-padāmbhoruha-nāvam atra te, nidhāya yātāḥ sad anugraho bhavān

 

   [“O Self-revealed One, You are bhakta-vāñchākalpataru, the wish-fulfilling tree of the devotee. The great devotees surrendered unto Your Lotus Feet, who have crossed over this ghastly insurmountable ocean of mundanity, have left the boat of Your Lotus Feet in this world (in the guru-paramparā or in the line of Revealed Truth, Śrauta-panthā) - because, they are greatly affectionate to all beings.”]

   [Śrīmad-Bhāgavatam, 10.2.31]

 

   One devotee says in Bhāgavatam. Svayaṁ samuttīryya sudustaraṁ dyuman. What is insurmountable ocean. Svayaṁ samuttīryya. One who has crossed that insurmountable ocean. Svayaṁ samuttīryya sudustaraṁ dyuman, bhavārṇavaṁ bhīmam adabhra. That dreadful ocean with dreadful waves and so many animals - water animals. Bhavārṇavaṁ bhīmam adabhra-sauhṛdāḥ. But the saints, that by Your grace cross that ocean, they again send back that boat. The boat, which is compared with the lotus feet of the Lord. By the help of the lotus feet of You - the infinite Lord, absolute - they cross this ocean by the grace of Your holy feet. Again that boat they send back here, for others to cross the same ocean. Their experience about the ocean, and how? In which way they crossed? And what difficulty? Where? They again - Your devotees are so magnanimous, after using the boat of Your holy feet, they cross, then again send them back for us.

Svayaṁ samuttīryya sudustaraṁ dyuman, bhavārṇavaṁ bhīmam adabhra-sauhṛdāḥ. Because their friendship for the people is very white and pure. Bhavat-padāmbhoruha-nāvam atra te, nidhāya yātāḥ sad anugraho bhavān. And You, at the, You are always in favour of those devotees. So, my dear request, You can’t refuse; You allow Your lotus feet again to come this side, and take others towards that, to cross.”

 

   The knowledge is our enemy, because this knowledge in this world all misleading. The basis is misleading, however spacious it may be. But it is the negligible part of the infinite. So all misleading, misrepresentation we have collected, gathered, pushed in our brain. All, full of misleading, māyā, misunderstanding. So that is our enemy, we have to clear them off, and put fresh things, which is indented from the other world, by pure sources. But theoretical thing is one, and the practical thing another.

 

   Rūpa Goswāmī says in Bhakti-rasāmṛta-sindu, where there’s bhukti...

 

jñānataḥ sulabhā muktir [bhuktir yajñādi puṇyataḥ

seyaṁ sādhana-sāhasrair hari-bhaktiḥ sudurllabhā]

 

   [Mahādeva says: “By practice of enlightenment, jñāna, liberation is attained easily enough. By pious work such as sacrifice, yajña, etc., worldly pleasure in the next life is attained easily enough. But devotion for the Supreme Lord, Hari bhakti, is very rarely attained.”] [Bhakti-rasāmṛta-sindu, Pūrvva, 1.36]

 

   By cultivating our knowledge of soul we can attain mukti, that is emancipation, liberation from this miscalculation easily. Though it is not so easy, still comparatively, easily one can renounce everything, considering the wicked nature of the environment. Elimination, elimination, elimination, all elimination. Then just to reach to thing like sound sleep. Sound sleep, that is mukti, permanent sound sleep. Jñānataḥ sulabhā muktir.

Bhuktir yajñādi puṇyataḥ. And we can gather our things of enjoyment by yajña, altruistic action. If we take altruistic action, then as a reaction, they will come back to me for my satisfaction, pleasure.

   But seyaṁ sādhana-sāhasrair hari-bhaktiḥ sudurllabhā. But our real devotion to Hari, that is not so easy. Sādhana-sāhasrair. A thousand types of aspirations and practices, still it is sudurllabhā, may or may not be acquired. Because, that is friendship with the autocracy, to acquire friendship with the autocracy. Our enjoyment, that is labour and live. If we give some labour, loan to another, that may come back to me. So by the help of my labour, and distribution of that labour, we can easily get future enjoyment. And also by practising our disgust, sincere disgust with the present mortal environment, we can encourage our ego towards salvation - that is complete renunciation, cutting off all connection with the environment. Just like sound sleep, samādhi. But to have affectionate connection with the autocratic infinite, that is hardly to be acquired, nor answered.

 

Devotee: __________________________ [?]

 

Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Gaura Hari. Hari-bhaktiḥ sudurllabhā. And the gradual process how one can acquire that, that also traced in Bhakti-rasāmṛta-sindu of Rūpa Goswāmī.

 

kleśa-ghnī [śubhadā mokṣa-, laghutā-kṛt sudurllabhā

sāndrānanda-viśeṣātmā, śrī-kṛṣṇākarṣiṇī ca sā]

 

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

   [Bhakti-rasāmṛta-sindu, Pūrvva, 1.17]

 

   If we come in the line of devotion proper, the first result we shall experience, kleśa-ghnī, that all the afflicting tendency in our mind, gradually diminish, because we do not want them; our sincere negligence to them, kleśa-ghnī.

Śubhadā.      Then so many things, the proposal of subtle, finer happiness will come, to perhaps to dissuade us from this path, śubhadā.

Mokṣa-laghutā-kṛt. The third result we shall trace, that mukti, mere renunciation, the result of renunciation, that is relief from the negative side influence; that is being considered to be very small achievement. The mere withdrawal from the negative side that is not much. This consciousness will awaken in you. Mokṣa-laghutā-kṛt.

Sudurllabhā. If we only can feel or experience that the goal of renunciation is not much, it is of lower order, then you will get bhakti? No, no certainty, no guarantee. Still it is far from you. Mokṣa-laghutā-kṛt sudurllabhā.

Sāndrānanda-viśeṣātmā. Then if anyhow by chance you come in connection with that thing, that reality; then you’ll find some fundamental awakening of happiness. That infinite happiness is approaching you, approaching towards you.

Śrī-kṛṣṇākarṣiṇī ca sā. Still if you can continue your devotional activity in a proper line, then you will find, “He’s coming to you as Kṛṣṇa Himself.” In the conception of Kṛṣṇa consciousness, the Kṛṣṇa concept, He’s coming to you - as Kṛṣṇa. Kṛṣṇa means, embodiment of all desirable types of ecstasy, the full. That is approaching - or you are being allowed to have His nearer conception, for your fulfilment of your devotional activities of life. In this way things progress.

 

   So die to live. Dive deep into reality. Jñāna śūnya bhakti. That is the world of surrender, the area of surrender is so high, noble, great, and fulfilling. That can come, that can only take us in the plane of love, affection. If we hope to see and to live in that plane of affection and love, not only this mundane affection and love, but the love of the absolute. Then complete surrender, at His disposal, at His mercy; complete surrender to His mercy.

   The reaction comes as love. Your highest contribution of faith towards Him, then He will be awakened, and will come to accept you, in His lap. So no risk no gain. And risk towards the whole, devotion proper. Not sum total of some activities, or some sort of studies, no. Practically it is concerned with the soul, the inner existence of us. Giving and taking must take place from the innermost part of our heart, to play with that thing. Not superficial knowledge, or this bodily labour, or mental labour, they’re all superficial. The dealing of the heart to heart, and that is wholesale, because there is no immeasurable world, and no death; eternal.

   So, jñāne prayāsam udapāsya, our moha, our mania for knowledge, and for worldly energy, bodily or mental energy; and the knowledge about so many falsified things, we’re proud of that in this world. But He can withdraw everything. The scientist has discovered, invented a particular law, but if He will withdraw from there, it will be nowhere. The backed by His will. So many things are there.

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

   If we can find some faith in this, then, what? Everything designed and destined by Him. So what is the utility of some provisional incident? He may make or mar. The law may be changed into opposite, by His will, sweet will. The origin of the world is such independent designer.        Like a great hallucination master, magic, or hypnotist. Hypnotism, that is also a very negligent part. The greatest hypnotist, everything depending on His mental strength. He can show anything and everything.

 

   The blind Dhṛtarāṣṭra, when He was ordered, “You remove my blindness, I’d like to see Your great, noble figure others are seeing.”

   “No, no. Blindness not necessary to be removed. Only I say and you will see Me.”

   Without His removing the blindness, Dhṛtarāṣṭrasaw, by His will, His order. “Yes. You can see Me with blindness, being blind.” Being blind he could see.

   Then, what sort of sight is He? By His order. So eyes are not indispensable to see Him. Or our mental preparation backing the eye; that is also not. He ordered, “You see Me,” he could see without eyes. Without the mentality of sight, he could see. He’s janmandha, he’s blind from the birth. He has got no idea of any colour, any figure; because he’s janmandha, he’s born blind. But still he could see, by His order. His position is such.

 

   And if we try to approach Him, then what sort of attitude, or mentality we should - our earnestness we shall approach Him? What will be the fare to make journey towards that land? It is easy, it is difficult. Easy because it is our in-born tendency from within, it is home. But now we’re far from home. It is home, my own thing; so there is hope that I may reach there once. It is my home. I won’t find satisfaction anywhere, so I must have to go there - my home. But I’m far off from the home comfort. That is the difficulty, I have lost them.

 

   Any questions on this? Ujjvala-nīlamaṇi prabbu?

Jñāne prayāsam udapāsya. Scholarship is poison. Are you ready to admit this? No?

 

Ujjvala-nīlamaṇi: Yes.

 

Śrīla Śrīdhara Mahārāja: What you have gathered that is all nonsense. He, he, he. Eh?

 

Ujjvala-nīlamaṇi: I know, unfortunately. It is my great misfortune.

 

Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Hare Kṛṣṇa. They’re plodding in the mud. So all misrepresentation. Knowledge of misrepresentation, filled. The bag is not filled with money but filled with some brick-bats. The brain tax filled-up with all misleading things. Are you ready to admit this? Not so soon. What do you say? So much importance you have given, or any of us, not only I’m referring to you. But many of us boast of our knowledge, our experience. But the bhakti school is hammering, putting the hammer on the head of knowledge, jñāna. That is rather, ignorance is better than knowledge. Can you accept that? Knowledge is more dangerous than ignorance. Because they’re comparatively proud; and they’re more confident that ‘I’m holding higher position.’ To remove them from that position is very difficult. Qualitatively in this world, they’re in higher position than the ordinary labourers, holding high position. So they’re confident that, ‘I’m in superior position.’ So to remove him from that proud position it is more difficult, than to remove a man, ordinary labourer, from his ignorance. It is easy. It is easy to educate a non-educated person, but to educate an educated person it is more difficult. He has firmly fixed himself there that, ‘This is superior thing.’ He won’t budge an inch from that position so easily.

   So, tar madye visyayetu bu balo, sango nahe mage konokal [?] Ordinary persons, misguided souls in the ordinary street, their company is little better. But the company, the influence of the so-called scholars, that is more dangerous. That sort of subtle poison is very difficult to remove. They’re proud, ‘I know, I hold a higher position than the ordinary mass.’ That sort of ego, that fine ego, is very difficult to remove. Ordinary persons they think, ‘Yes, we’re culprit.’ And so also ordinary religious man, ‘Eh, I’m a religious man.’ It is very difficult to remove his so-called religion, so-called faith. This is the practical experience, and also advice of the śāstra.

 

[veda nā māniyā bauddha haya' ta nāstika] vedāśraya nāstikya-vāda bauddhake adhika

 

   [“The Buddhists do not recognise the authority of the Vedas; therefore they are considered agnostics. However, those who have taken shelter of the Vedic scriptures yet preach agnosticism in accordance with the māyāvāda philosophy are certainly more dangerous than the Buddhists.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 6.168]

 

   Half-truth is more dangerous than falsehood. Half-truth is more dangerous than falsehood. Vedāśraya nāstikya-vāda. Atheism in the garb of theism. Just as in Śaṅkara, māyāvāda, so 'ham. That ‘I’m the highest substance, the authority, or the law,’ that is non-differentiated, like zero - that cannot assert. Then, no question that, ‘I’m among the creation, I hold the higher position; it is possible for me. There is no God. Automatically, holding highest power, and everything highest, that is God - there is no such thing. Ultimately it is unknown and unknowable substance, a region like that. And wherever there is awakening, as human wise men, we hold the highest position. But if we’re to admit God then we have nothing, we’re His created object, we’re play-dolls, we have nothing. As soon as I’ve admitted God then we’re dispossessed of everything, we’re only a play-doll at His hands, so everything gone. So much renunciation is not possible to admit. I’m the authority, absolute authority. That means I’m nowhere, such self-abnegation is not so cheap.’

 

   Any question?

 

Devotee: What can help an intellectual to develop śāstric vision?

 

Śrīla Śrīdhara Mahārāja: The other aspect, other sleeping aspect will be awakened, and then it will vanish, the cover will vanish automatically. Intellectualism cannot be utilised. But that causeless wealth within, eternal, that should be...

 

 

84.02.05.D

[same as 84.02.05.B]

 

Śrīla Śrīdhara Mahārāja: ...practical aspect, that will break down, evaporate. Karma, jñāna, they’re only foreign things, foreign cover.

 

vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ

[janayaty āśu vairāgyaṁ jñānañ ca yad ahaitukam]

 

   [“If somehow with the help of the scriptures and His agents, the devotees or saints, we can develop our devotion, bhakti, then, the proper knowledge and proper apathy towards worldly substances will follow us.”]

   [Śrīmad-Bhāgavatam, 1.2.7]

 

   If anyhow with the help of the scriptures and the devotee, His agents, saints, we can develop our devotion, bhakti, then the proper knowledge, and proper apathy towards the worldly substances will follow. That is, healthy knowledge, proper knowledge and healthy energy will come to follow him, if the real thing within awakens. Adjusted with that, not this knowledge or this energy, that is another. Energy, that the capacity to work, to move; and the knowledge, to have conception; that will be the effect in the retinue of your devotion. Sambhanda jñāna, what is what? A new world will awaken within him, that what is what? Misreading will evaporate, misreading will retire, and the proper reading will be evolved from within. Sambhanda jñāna. “I am so and such and such to my Lord, and to these Lord’s friends, Lord’s lovers, all these things. And what sort of knowledge, and what sort of movement should be mine in this environment, new environment.” In that way, readjustment will come from within. This will have to retire, this knowledge and this sort of energising will retire; will have to go away, like darkness.

 

   Misconceptions may be utilised, only while proper conception has come, “In this way you are misconceiving things.” When the professor will say, “Your proper conception is this; but did you misconceive this thing in that?”

   “Yes sir, I thought like that.”

   “Now?”

   “Now I see the real thing is this. This is not mine, I am, what to speak of mine, I also belong to Kṛṣṇa, My Lord.”

 

   ‘I am monarch of all I survey,’ or ‘everything is enemy to me, apathetic to me.’

 

   “I woke one morning and found myself famous.”

   [Thomas Gray, 1716-71, English poet, wrote one poem, “The curfew tolls the knell of parting day.” In the evening he wrote this poem, which got sent to the newspaper. And when he woke next morning he’s finding so many gentlemen have come to visit him. “I woke one morning and found myself famous.”]

 

   The wholesale gone. Everything belonging to Him. I am not master, even I am a slave, I am not holding the position of a master. What to speak of having, possessing so many properties. Even I am a property to another possessor. And the calculation must begin from that plane, and a new land will be found.

   Amar laohitrani [?] “I do not belong to me, what to speak of world will belong to me, and that aspiration. And that sort of aggression, I shall conquer the whole world by the atomic energy.” False notion, suffering, human intellect, thinking that he’s holding the highest position, challenging to God. “God is only a superstition, only an imaginary thing.” Wholesale, radical cure. Amar laohitrani [?] “I do not belong to me; I have my eternal master.”

 

   But slave mentality. “Gauḍīya Maṭha is spreading slave mentality to the country. This is most objectionable. This will destroy the military spirit of the land. So they can’t be encouraged to spread slavery. That they are none. They do not belong to him, the country does not belong to him, no interest, eh! What are they? Go hence, and live in the Vaikuṇṭha, if you have. We won’t allow you to spread this poison into the country.”

 

   What shall you say? Ha, ha. We may come down to Bhagavad-gītā. Ha, ha, ha, ha. Kṛṣṇa supported war, ha, ha, ha, but not from this standpoint.

 

yadā yadā hi dharmasya, glānir bhavati bhārata

abhyutthānam adharmasya, tadātmānaṁ sṛjāmy aham

 

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

 

   “Sometimes the world is so much thickly attacked by the atheistic influence, that I have to come down again to reestablish some sort of religious environment here. And the dread enemies are killed, and the good thinkers are given certain relief in their life. I have to come.”

 

Badrinārāyaṇa: _________________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: Who is there on the other side?

 

Badrinārāyaṇa: Vidagdha Prabhu.

 

Devotees: (Group laughter)

 

Vidagdha Mādhava: Vidagdha Mādhava dāsa.

 

Śrīla Śrīdhara Mahārāja: Taking such dangerous position.

 

Devotees: (Group laughter)

 

Badrinārāyaṇa: No risk no gain.

 

Devotees: (Group laughter)

 

Devotee: Mahārāja. About two weeks ago, a young Gurukula boy that I knew, ten years old, was killed in an accident, and he shouted, “Kṛṣṇa, Kṛṣṇa.” Someone so young, what will be his destination?

 

Śrīla Śrīdhara Mahārāja: Young or old, in the level, in the plane of flesh and blood, that is no qualification no more. His mentality is to be examined. In particular place may have some nāmābhāsa.

   When Gandhi was shot twice at a time, from few yards, two, three yards distance in the chest, “Ha Rāma, Ha Rāma, Ha Rāma,” he told. And he fell, his spectacles were thrown; then within half an hour he had to pass away. But he pronounced “Ha Rāma, Ha Rāma.” He was going to deliver a religious lecture, a lecture, but his mentality was full of this national progress. It will work in that plane, on behalf of that nation building, sometimes.

   So what was his mentality? Sometimes nāmābhāsa may come, not śuddha-nāma. A peculiar particular case it is possible. It depends on the mental system, of course outer acquaintance, the inner awakening, its relation towards Kṛṣṇa.

 

   When Mahāprabhu, before His sannyāsī, one day He was taking the name of “gopī, gopī, gopī.”

   And one tantric he came to give some confrontational advice to Him. “Paṇḍita. Oh you scholar, you know the śāstra. You’re taking the name of gopī, gopī. What is the effect, good effect of that? You may take Kṛṣṇa Nāma. It is mentioned in the śāstra that if you take the Name of Kṛṣṇa you may get some benefit; we find in the śāstra, many Purāṇas. But why do you take the name of gopī, gopī?”

   Mahāprabhu collected a rod and began to attack him. “You fellow, you are coming from the opposite camp. You come to convert into the followers of Kṛṣṇa, eh?” He began, He ran to beat him, to give him a good beating.

   He fled, and then began a conspiracy to give a good beating to Mahāprabhu. “He may be a child of the noble family. We’re not less, hold not less position than He. We’re also coming from a good society, and a good family. And He will come to punish us, to beat us? We shall also see how to beat Him.”

   Then Mahāprabhu took another course.

 

korila pippalikhanda kapha nibārite, ulatiyā āro kapha baḍila dehete

 

   “Oh, I came to make the drastic treatment of the cold, catching cold. But I see that what I came to give, that has opposite reaction. ___________ [?] The highest type of medicine I administered, but I find that the patient is such, that this is increasing his disease, then what to do? I came to work-out relief for the people, and the people they’re standing against Me, the well-wisher, the relief giver? Then, what may be the remedy of them?” Then He took another course. “I shall become sannyāsī. They think that I’m one of them. They have come from respectable family, I’m also coming from respectable family, so one of them. But I must have to take another chance to help them.” So, He went to take sannyāsa.

 

   What was your question? I forget.

 

Devotee: That Gurukula boy.

 

Śrīla Śrīdhara Mahārāja: Oh, Gurukula boy, yes.

   So taking the name of “gopī, gopī,” and neglecting Kṛṣṇa. When He was advised to take the Name of Kṛṣṇa, He was enraged. What is the underlying thought there? “Kṛṣṇa, Kṛṣṇa,” we may take the Name, but the underlying, the background, the underlying purpose, that should be judged. But still some effect there may be sometimes, not always.

 

   ____________________________________________________________ [?]   A hog is attacking a Mohammedan and the Mohammedan says, “Ha rama, Ha rama!” “Ha rama” means that hog. In the other side, Ha rama! - “Oh, alas. That is a hog coming to attack me.” But anyhow, that Rāma came to him, and had some influence. It is possible.

 

       Valmiki, “ma-ra, ma-ra,” he could not pronounce in direct way, take the Name of Rāma. But Brahmā and Nārada came to prove the efficacy of Rāma Nāma. It is mentioned in the śāstra.

   Sahasra nama vistabhya rama nama ___________ [?] “Thousandfold result we can find from Rāma Nāma. Then this Ratnākara Dasyu he’s the most notorious type of dacoit, a heinous person, let us make experiment over him.” So asked him to take Rāma Nāma. They tried, but Rāma Nāma never comes, he could not pronounce. Then they said, “ma-ra, ma-ra.”

   “Yes, ma-ra, ma-ra.”

   “Go on, ma-ra, ma-ra.”

   Ma-ra, ma-ra, ma-ra.”

   This is just the opposite of Rāma. Then, after sometime, “Take the Name of Rāma.”

   Then he could. “Rāma, Rāma.”

 

   In this way, the mental plane, the attitude with which we’re to accept, and the latitude we can conceive, the quality we can conceive depends on that. Because, Vaikuṇṭha Nāma, Nāma is infinite and the Nāma is equal to the thing whose, to the substance Whose name is that. The sound, sound aspect, is one and the same with the original aspect of the thing - that is Vaikuṇṭha Nāma. Here in this world a man may be blind, but his name may be Padma-lochan, lotus-eyed, but really he’s blind. The name and the figure they may be different. But in Vaikuṇṭha, in the infinite world it is one and the same.

   So nāmāparādha is there; nāmābhāsa is there. By nāmābhāsa we can get some relief from this worldly bondage; and by nāmāparādha we may be more entangled in this māyāic world. So,

 

Nāmākṣara bahiraya batu nāma kabu naya [From Jagadānanda Paṇḍita’s Prema-vivarta] This ordinary, this physical sound, cannot represent the real name which is supernatural, that is, its own aspect.

 

eka kṛṣṇa-nāme yata pāpa hare, pātakī sādhya nāhi tata pāpa kare

 

[“No sinner can commit as much sin as one Name of Kṛṣṇa can destroy.”]

 

 “One Name of Kṛṣṇa can remove so much ignorance that a man has got no power to commit so much sin.”

 

   But what is that Name? We’re taking that Name so many times, but we do not get only one Nāmas, only the result of one Name. So this ordinary name, this superficial, this māyāic name and that Name has got great difference. That Name is one and the same with Him, and that comes down to our level. We cannot take it by the dint of our tongue on the lip. Not lip-deep, heart-deep. And beyond heart also, human heart, it reaches to the land of Kṛṣṇa. Kṛṣṇa comes here; the Name Kṛṣṇa, He comes through the heart in the lip, in the tongue - that is Kṛṣṇa Nāma. Kṛṣṇa in the form of sound, He’s coming down from the transcendental world into my heart, and from heart, controlling all my nervous system, He’s coming to the lip and dancing there. That is Kṛṣṇa Nāma. The initiative is in the transcendental world, and not production, produced from the physical plane, not that sound. The spiritual sound, spiritual reality has to come down to this plane. He can come down, but we cannot go up there easily. He’s super-subject, and we’re object to Him, so we cannot interfere with His independence. Only by the negative, by our attraction, by our surrender we can attract Him to come down to our level.

 

ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ

[sevonmukhe hi jihvādau svayam eva sphuraty adaḥ]

 

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

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

 

   It is not a production of our senses. Sevonmukhe hi jihvādau. When we’re very, with intense serving attitude, jihvādau svayam eva sphuraty, He Himself comes down attracted by our serving nature, which is out of His grace. And then He can influence this element and produce sound, and there is dancing there. That is the Nāma, Vaikuṇṭha Nāma, real Name. We cannot produce. Our sound of our production, physical or mental production, that is not He. He’s separate, and He can come everywhere, in any form, in any plane, controlling them.

 

[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 I come here, by the force of My internal potency, I remove this external potency’s influence, and appear anywhere and everywhere; this is forced back.”

 

   When that aeroplane, flying over on the sky, it removes the air, wind, and forcibly passes. So by removing this influence of the material things, He has to come with His own force here, to appear.

 

Prakṛtiṁ svām adhiṣṭhāya, sambhavāmy ātma-māyayā. “I have got my own potency, and by the power of that potency I remove this gross potency here, and live and move here, and act here.”

 

   The law of this nature cannot apply on Him. He has got special power, with the help of that He subdues the law of this nature, and He come here, there, whatever He does, with His own potency. Wherever He goes, the nature, the law of this nature withdraws from that place, and gives His way.

 

 

84.02.07.A

 

Śrīla Śrīdhara Mahārāja: Generally this day we observe as the day of worshipping the goddess of learning. Sarasvatī pūjā. The goddess of learning. She’s considered to be one of the potencies of Nārāyaṇa, Sarasvatī. Sarasvatī, bap [?] sound, potency of sound. Which may be used generally in two ways. In Upaniṣad we find,

devi devi dita vesh, para ca para ca [?] Śabda-brahma, two potency, the sound potency of two kinds: śabda-brahma, transcendental sound, and the ordinary mundane sound.

   So medium of mundane sound we receive mundane education and we impart mundane education to others. So many transactions are done through mundane sound. And there is another sound, transcendental sound, that comes to help us to be out of this misunderstood aspect of the world. We’re at the present living in the misunderstood aspect of the world, misleading, according to our special interest and position as an exploiting unit. We’re engaged in transaction through the sound, and that is the measure of sound we’re binding us with this material achievement.

   But there is another transcendental sound which carry from the real conception of things from the transcendental standpoint to us. What we see it is not so. Everything belongs to the supreme centre. Try to read in that way, otherwise you’ll be frustrated, you’ll have to change your position. And according to the change of your position you’ll find that you have misread them previously.

   If you have a birth of a tiger, then you’ll see the human body, however great he may be, you’ll see only food; your food. You won’t be able to recognise him as a genius, as a Newton, or Einstein, or Alexander, or so. The tiger will see his food in the men.

   So all misconception, what is what? So another type of sound, śabda-brahma, Veda, or the revealed scripture, they come to relieve us from this misunderstanding of misreading of the world, wholesale. And to put us, help us, to put us in the other world. Other world is God centred. What is existing, what is his particular position in conclusion with the interest of the centre?

   So, devi devi, para ca para ca [?] Apara means mundane, para means transcendental. Transcendental sound can come from the person who has got transcendental realisation. From that plane vibration will originate from the deepest plane, and that vibration will be effective. Effective to deal us in such way that we can get relieve from this mundane reading of things around. That will also come.

   Words may be the same, but the potency within - just as the homoeopathic globule, all globules similar, but according to the potency inside the result will differ. So the sound may be the same, but from what plane the sound is originating, with what potency? That will help us to work out relieve within us. The mental system will have transformation: to see, to understand, to hear, what is what. Wholesale change will come. Revolutionary change will come in the mental system. So, one: māyā, misunderstanding, and another: truth, paravidya - that will help us to get relief from all prejudices, local prejudices, and will take us to the universal reading of the things aside, things around us.

   So in this way, this day generally, birthday of Sarasvatī. Generally people are interested with mundane learning, goddess of learning.

...

 

   This day is the birthday of ViṣṇupriyāDevī, Gaura-Nārāyaṇa’s potency. When Mahāprabhu comes to help in the relief of this mundane world, through the sound, the universal sound, Hari-Nāma saṅkīrtana, Viṣṇupriyā comes to help Him in that campaign.

   When Mahāprabhu took sannyāsa, Viṣṇupriyāwas left at home, very young age. But cent per cent faithful to that, her husband. And after His departure and He took sannyāsa and went away, Viṣṇupriyāfaithfully as she lived in the house left by Him and took the Name of Kṛṣṇa.

   And we’re told that for counting she used some rice, and as many rice was collecting by the counting she boiled them and dedicated them to Nārāyaṇa, and she used to take that only, that quantity. After offering to the Lord, she used to take, so gradually emaciated. In this way she lived her life.

   When she was fourteen then only Mahāprabhu left, took sannyāsa. And after that the whole life she lived making penances, penance full life she lead. And after Śacī Devīdeparted her brother was her guardian.

   And she ultimately had one Mūrti, Vigraha of Mahāprabhu, and used to worship Him as husband-God, Mahāprabhu. And that is being continued here in that Mahāprabhu’s house from Viṣṇupriyās time. Mahāprabhu.

   So this day of the year is connected with her holy memory, and it will help us greatly to take us towards Śrī Caitanyadeva. And we may get the grace of ViṣṇupriyāDevī if we honour in her name the time and discuss about Him. She will be propitiated, and Śrī Caitanyadeva - Gaura-Nārāyaṇa also will be propitiated with us. And it will be a step forward towards our transcendental march.

...

 

   Today, then again the day of Puṇḍarīka Vidyānidhi, he also appeared in this day, Puṇḍarīka Vidyānidhi. He’s considered to be Vṛṣabhānu Rāja, the father of Rādhārāṇī. In Varṣāṇā, Vṛṣabhānu, Varṣāṇā in Vṛndāvana we find, Rādhārāṇī’s father’s home. He came here from Chittagong, and he was a brāhmaṇa, Puṇḍarīka Vidyānidhi, the title of his scholarship, he was born there.

   And apparently he was a man of luxury habits. He had a house in Navadwīpa. Previously, by the holy Ganges, all mostly who could provide they used to have some house on the banks of the holy Ganges. Sometimes they used to come here, and regularly took bath in the Ganges. And then lived in this holy place for some time and then again went to his own home for his livelihood. So Puṇḍarīka Vidyānidhi had a house in Navadwīpa.

 

   Gadādhara Paṇḍita you know was the representative of Rādhārāṇī Herself, here in Gaura līlā. Young boy, he’s younger than Mahāprabhu. Mukunda Datta, one of the followers of, appreciators of Mahāprabhu Śrī Caitanyadeva, he also came from that quarter, from Chittagong. He knew Puṇḍarīka Vidyānidhi to be a man of high religious type. Religious means Bhāgavata type, Kṛṣṇa bhakta. But outwardly he was a man who lived a life of luxury, well-to-do man, zamīndārof small type. He came to Navadwīpa.

 

   And Mukunda Datta knew because he came from the same place, he came to Gadādhara Paṇḍita. “Will you go to see a Vaiṣṇava, do you like to have darśana of a Vaiṣṇava?”

   “Yes, yes.” Gadādhara Paṇḍita said.

 

   From his childhood he was very fond of Vaiṣṇavas, Kṛṣṇa Nāma. So much so when Mahāprabhu came from Gayā, and he had much liking about Mahāprabhu, Caitanya, Gaurāṅga, Nimāi Paṇḍita. But he was very afraid of Nimāi Paṇḍita. Nimāi Paṇḍita whenever he found Gadādhara He used to tackle him with this and that, words and thoughts, that quarrelling, apparently quarrelling with him with some question or other.

 

   So after coming from Gayā, Śrī Caitanyadeva, He expressed His devoted aspect. Then one day He’s saying, “Gadādhara, from the very childhood you are a devotee of Kṛṣṇa. But My days all wasted in this discussion of the grammar and the literature, mundane. But you Gadādhara, My friend, your life is very successful - your fulfilment of life. From the beginning you are fond of Kṛṣṇa Nāma.”

   So from the beginning, Gadādhara at his heart, he wants Kṛṣṇa.

 

   And Mukunda Datta asked him, “Will you go to see a Vaiṣṇava who has come from far away?”

   “Yes, yes, I shall go, take me there.”

   So Mukunda Datta took Gadādhara to that Puṇḍarīka Vidyānidhi.

   Gadādhara found, “What sort of Vaiṣṇava is he? He’s in a rich and on a bedstead sitting. And the pipe smoking, and the pipe is also very rich type pipe. And he’s got his beautiful curled hair on the head, and so many valuable paste are also smeared there. A very rich and fond of luxury, a man is sitting in the bedstead smoking. And he has taking me to him?” So at heart he was, he found disappointment. “What type of Vaiṣṇava he has taking me to have darśana?”

   Mukunda Datta could guess that, and he told - he was very sweet singer, Mukunda, he with the sweet tone he pronounced this śloka from Bhāgavat.

 

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

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

 

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

 

   This śloka was chanted by Mukunda in a very sweet tone.

   Then that created a wonderful effect in Puṇḍarīka Vidyānidhi. “Oh!”

   The meaning of this śloka you know.

   And Bhāgavatam says, “To whom should we approach without Kṛṣṇa? Who is so very kind, so very gracious, limitless grace in Him? Why? The bakī, the Pūtanā came to kill Him in a treacherous way, taking the garb of dhātri. With motherly garb she came to kill Him, and Kṛṣṇa gave her the position of a motherly type, of some of the group of the mother, helping mothers. So gracious the Lord, and on leaving Him where should we go for our own good?” That is the meaning.

Bakī yaṁ stana-kāla-kūṭaṁ. “In her breast she painted some high poison, and came to suckle the boy Kṛṣṇa. So treacherously in the garb of the motherly affection came to murder boy. And she was given the so high position as the attendant of His mother. In the motherly group she was, she had upliftment there. So grace, so mercy, no consideration of the work, of the activity, the action, no judgement, so much mercy. And leaving that kind-hearted, gracious Kṛṣṇa, where should we go to take shelter, to get help?”

   Jighāṁsayāpāyayad apy asādhvī, lebhe gatiṁ dhātry-ucitāṁ tato 'nyaṁ, kaṁ vā dayāluṁ śaraṇaṁ vrajema. So this entered the heart of Puṇḍarīka Vidyānidhi and began to vibrate, and produced such course there he was stunned. Then shivering began, then some madly gesticulation. And began to scratch his head, scratch his dress, and began to take convulsion and by the grit of his teeth. Where that tobacco, and the rich bedding and his dress he tore and began to roll on the ground and began to cry. Kaṁ vā dayāluṁ śaraṇaṁ. “Except Him whom shall we go to take shelter under holy feet?” Began to chant, and began to roll in the bed, and in the floor.

 

   Then Gadādhara thought, ‘Oh, what? I have committed a great offence in my mind, thinking that he’s not a Vaiṣṇava, who has got such a fashionable dress and style. But really what a great Vaiṣṇava is he that the memory of Kṛṣṇa, how wonderful effect came in him.’ Then Gadādhara Paṇḍita came out. “Mukunda I have committed offence against the great mahā- bhāgavata. What will be my fate? I neglected him in the beginning. I committed offence. I think if I take mantram, become disciple of him, then he’ll forgive all my offences. That is the only way to get out from this Vaiṣṇava aparādha. No other way. So I shall have to ask my Master Gauracandra, Gaurāṅga, Nimāi Paṇḍita about this.” Anyhow they came out and Gadādhara Paṇḍita took the permission of Nimāi.

 

   Nimāi Paṇḍita, He’s chanting suddenly, “Puṇḍarīka bap, Puṇḍarīka, Puṇḍarīka bap.”

   None knew that Puṇḍarīka has come from Chittagong to Navadwīpa but Nimāi Paṇḍita is taking his name, “Bap Puṇḍarīka” in the mood of Rādhārāṇī’s father - bap. “Father Puṇḍarīka, father Puṇḍarīka.” Nimāi Paṇḍita chanting like this, in the mood of Rādhārāṇī.

   Then when this offer came to Him, “Yes, yes, very good proposal. At once go.”

   He’s Rādhārāṇī, Gadādhara Paṇḍita, he’s representing Rādhārāṇī here in this līlā. So father, Rādhārāṇī’s father, Puṇḍarīka, the Guru. Guru is like father, and the śiṣya like child. So Mahāprabhu at once approved and Gadādhara Paṇḍita took initiation from Puṇḍarīka Vidyānidhi, who was none but Vṛṣabhānu Rāja, father of Rādhārāṇī. And Gadādhara was also incarnation of Rādhārāṇī in Gaura līlā.

...

 

   Once, Puṇḍarīka Vidyānidhi was very friendly to Svarūpa Dāmodara - Lalitā Sakhī in this līlā - Svarūpa Dāmodara. When he visited once Puruṣottama, Purī, one of his characteristics was that he did not take bath in the Ganges. At night he approached Ganges and took some water and put on his head. At daytime he did not come to the Ganges. He could not tolerate that so many person they will come and dive and they will spit there and make dirty the water. That is pure, holy water, and they’re using in such a wrong way. And when the people generally observed fasting he used to take some Ganges water to purify. That was his custom.

 

   Then when he went to Purī he had some - feeling, his sentiment was little - received some check. He felt some pain in his heart that the priestly servants of Jagannātha, they generally used the cloths for Jagannātha  which is not very cleansed. When the cloth is prepared some sort of this rice water...

 

Devotee: Starch.

 

Śrīla Śrīdhara Mahārāja: Boiled rice water is necessary for paste purpose. So, and that is considered to be little untouchable, impure. So when it should be given to the Deity, that must be cleansed in the water. So in Purī that was not the custom, practice. They with that rice juice, mixed, painted with rice juice, that sort of cloth they used for Jagannātha.

   And Puṇḍarīka Vidyānidhi he could not adjust that. “What is this?” Took some offence against those servitors of Jagannātha.

   That night he got a dream, that Jagannātha, Balarāma, Both are coming to him in dream, and are giving slaps in both the cheeks. “You have come here to detect the defects of My servitors, eh? What is this?” They began to, Both of Them is giving slaps.

   And the dream was so intense, that when he rose in the morning he found both the cheeks, there’s inflammation there. And his first intimate friend was Svarūpa Dāmodara, he was expressing that, “Such is the case with me Svarūpa Dāmodara my friend. I had this objectionable feeling in my mind against these servitors, so Jagannātha and Balarāma They have punished me in this way, see.” While showing him both cheeks.

 

   So such is, was the nature of Puṇḍarīka Vidyānidhi. Puṇḍarīka Vidyānidhi in one word, he, the father of Rādhārāṇī, that incarnation, he came here as Puṇḍarīka Vidyānidhi we’re told. That is sufficient to, for us, what sort of reverence and devotional mentality we should show to this day, the birthday of Puṇḍarīka Vidyānidhi. A slight connection of this day will help us a great deal in our advancement towards the spiritual world.

...

 

   The third - two, three, and the third, this is the day also, the birthday of Raghunandan Ṭhākura. You know near Kātwā there is a place named Śrīkhaḍa, there was a Kavirāja family. Kavirāja means doctor, this ancestral doctor Śrī Kavirāja. He __________ [?] medicine, and in that line generally they’re practising this medical treatment, Kavirāja. So Raghunandan, there was one Mukunda Kavirāja, notable, even the kings called for him for treatment, and his son was Raghunandan.

   He was a bachelor, whole life, he’s also told as the incarnation of Pradyumna. Very beautiful figure, extraordinary beautiful figure, and very fond of dancing. And from the beginning he was of course, naturally devotee. So much so, that Mukunda Kavirāja, Mukunda Ṭhākura, they had their ancestral Deity in the house. When Mukunda went outside Raghunandan was a growing boy, and very recently perhaps got a sacred threat and admission for worshipping.

   The father leaving home, asked the boy, “Raghunandan, I’m going out, perhaps I won’t return on time. You please worship the Deities and you feed Them. Bhogam, you must offer bhogam for Their food, the Deities, feed Them.” That was his expression. “Please, you try to feed Them, my Deities.”

   He went away, away all day. And Raghunandan’s mother she cooked so many things and gave it from outside the temple of the Deity and asked Raghunandan to feed the Deity.

   Raghunandan went inside. When the worshipping going on generally doors are shut. And the closed  doors Raghunandan was offering and prayed to the Lord, “You take this dish I’m offering, You eat them.”

   But Mūrti did not answer, did not came to... He began to cry. “My father will rebuke, because requested me to feed You, and You are not taking food. I’ll be punished. You have to take this food.”

   The sincere boy began to cry in such a way that Kṛṣṇa had to come and to take the dish, the food. He was satisfied and came out.

   The mother came to remove the prasādam. “What is this? All empty.”

   “No, the Deity has taken. You asked me to feed Them. The Deity has taken.”

   “You boy, you have eaten this! Deities never eats, we offer Them, everything remains, and we take the prasādam. You wicked boy! So rogue you have grown that you have taken all these things?”

   “No, no, I have not taken.”

   “You have taking it. It is impossible you foolish boy. You want to make a fool of me? It can never happen.”

   He began to cry. “No, I’m speaking the truth.”

   “Then when your father comes I shall ask him to punish you.”

   In this way Mukunda came, Ragunandan’s mother complained. “Your boy has grown to be such a rogue and he says the Deity has taken.”

   He also put to his father, “Yes, Deity has taken. He did not take in the beginning, but I began to cry, so Deity came and took.”

   “Is it true?”

   “Yes. It is true my father I don’t speak lie.”

   “Can you show me?”

   “I shall try.”

   So he was given chance of worshipping, and one day stealthily his father could see the Deity has taken food.

 

   So such type of devotee was Raghunandan Dāsa Ṭhākura. And he, when in saṅkīrtana he used to dance it was a charming scenery, even attracted Mahāprabhu Himself. And during the Jagannātha Ratha-yatra seven groups, special groups began to sing and to chant and to dance. In one party from Śrīkhaḍa Raghunandan was the dancer.

   So this is the day connected with the memory, holy memory of that Raghunandan Ṭhākura. He’s considered to be Pradyumna Avatāra. And many things are also connected. I’m going on shortly, touching. It is also a saying, that he, in the, there is a tree called this Jambu tree, and according to his wish everyday this kadamba puspa have to come in that tree for the worship of his own Deity. So many miracles are here connected with him.

...

 

   Then, the fourth devotee, Raghunātha Dāsa, whom you know, he came from this Kṛṣṇapur, somewhere here in Hoogly district at present. He came in the kāyasthacaste. His father was a very rich man. About nearly five hundred years ago his father, two brothers only one child, father, two brothers, only child one, Raghunātha. Father and uncle, they were owner of a zamīndārstate. At that time it was fetching twenty lākhs. Twelve lākhs to be paid to the king and eight lākhs profit they had, net income. Net income was eight lākhs and the gross twenty lākhs. Only one child in the family, so adorable.

 

   Mahāprabhu after sannyāsa - they heard the name of Mahāprabhu. They had closer connection with Advaita Ācārya. And also they used to help all the paṇḍits, Sanskrit scholars and their tols, their schools. They had their annual contribution to all the superior scholarly persons of the time in Bengal.

 

   When Mahāprabhu took sannyāsa, and from Ramakeli went back to Advaita bhavan, Raghunātha Dāsa came and saw Him, and he became half mad in love of Kṛṣṇa. And the charm of Mahāprabhu, His beauty, and His personality, and His devotion, His preaching, His advices about devotion to Kṛṣṇa, melted his heart thoroughly. Mahāprabhu could understand. He did not leave Mahāprabhu.

 

   But Mahaprabhu told him, “Go home. Don’t be over enthusiastic, control yourself. Keep your divine love for Kṛṣṇa within your heart, don’t express it outside, don’t advertise. A time will come very soon when Kṛṣṇa will make His way for you, very soon. You go now. Don’t have any external show, but keep it within your heart.”

 

“sthira hañā ghare yāo, nā hao vātula / krame krame pāya loka bhava-sindhu-kūla

 

   [“Be patient and return home. Don’t be a crazy fellow. By and by you will be able to cross the ocean of material existence.”] [Caitanya-caritāmṛta, Madhya-līlā, 16.237]

 

   “Gradually the chance will come to help you. Wait and go home.

 

 

84.02.07.B_84.02.09.A

 

Śrīla Śrīdhara Mahārāja: “You are a son of a rich man. Manage to do the feast here for My followers.”

   He managed that. Nityānanda Prabhu was very __ [?] blessings. “Very soon your bright day is coming.”

   And He also addressed His followers, “Look at this young boy, he has got immense wealth. Everything what is required for a young man for enjoyment, profusely, everything with him, but he does not like them, does not like them. Kṛṣṇa’s grace has come down in his heart. He does not like anything, but he’s mad for going out from the home of this material danger, and to become a beggar, street beggar for Kṛṣṇa, he has become mad. Just to see to this ideal, high ideal devotion, attraction, love of Kṛṣṇa has made him mad. He’s very, very fortunate. This royal dignity and this prosperity does not, cannot please him.”

 

   Then anyhow he went home. And one day while all were watching he don’t go to the harem but he began to stay outside. Father and other guardians, they thought that his condition has become very grave. So, ten persons were engaged to guard him. “Any moment he may go out. Ten persons enlist.”

   One day, the early morning, their family Guru Yadunandana Ācārya, suddenly entered the house. And finding Raghunātha in the outhouse, he meet him and requested that, “I’m going out for some important business. But my Deity there is none to worship, so please ask that brāhmaṇa gentleman to serve my Deities for a day or two during my absence. Please request in my name to do this.”

   Then, he gave this advice and went away, and Raghunātha also went, followed him. And the guards saw that he’s going, he’s following the family priest, family Guru, so did not interfere.

   Raghunātha on the way requested the Guru, “You go in your own business. I shall go alone to request the gentleman to do the service during your absence.”

   He also went away, and Raghunātha took that advantage, perhaps requested that man, and he went away, in the opposite direction. He knew that whenever they’ll find that “Raghunātha is not coming home, where has he gone? They know that I shall go to Purī, they’ll send men towards the way of Jagannātha Purī.” But he went the opposite direction, Raghunātha, opposite direction. “That they will come, very soon men will come to search me.” Opposite direction, the whole day in opposite direction. Then in the evening, went to some milkman’s house and a little milk he begged and took, and passed the time there in the cowshed. Then in the morning he began to start towards Purī.

   These people - “Where is Raghunātha? The guards said he went with the family Guru, but in his house he’s not there. Where has he gone? He must have left for Purī.” Then so many men ran to that side but they could not find him, they came back.

 

   And Raghunātha tactfully he managed to go. Twelve days, day and night he began to walk towards Purī. Only three days taking some food, other days no food was necessary. He was fed with divine love, surcharged. Only three days, out of twelve days, three days he took something, here and there.

   And when Raghunātha enquired where Mahaprabhu is, already he heard in that house - Gambhīrā, Kāśī Miśra bhavan. He went there and fell flat, just in the compound, and just before Mahāprabhu. The attendant of Mahāprabhu - Govinda, he told that Raghunātha has come and introduced to Mahaprabhu.

 

   “Yes, look after him. He has come with great difficulty without food, he’s only walking, walking. Take care of him for few days, then he will mange for himself.” That was the direction of Mahāprabhu.

 

   From that day, for few days perhaps he took prasādam there, after that he began to beg. In the gate of the Jagannātham, then in the chatram began to beg.

 

   The parents thought that is impossible to take him here, they did not make any other attempt. But they sent one brāhmaṇa, two servants, and some money. “Go and hire a house, and see that my son may not die without food, try to feed him at least. And hire a house and try to keep him there, and at least some food you will manage to give him.”

   They tried their best. But Raghunātha he was eating, begging, he took not. He invited Mahāprabhu for two years to take food there. By his request Mahāprabhu took food, took prasādam there for his satisfaction. After that Raghunātha left that idea. “That this only to purchase some name and fame. Mahāprabhu is not pleased to have such prasādam.” In this way.

 

   Then Mahāprabhu put him - Svarūpa Dāmodara was the most favourite attendant of Mahaprabhu and a good scholar also. Raghunātha was also scholarly, he was a scholar, afterwards we find from his writings. Beautiful poetry in Sanskrit he has written for us afterwards. So Mahāprabhu gave him in charge of Svarūpa Dāmodara.

   “Svarūpa Dāmodara, I request him to take charge of you, and he will advise you what will be necessary for your devotional life.”

   But suddenly one day Raghunātha approached Mahāprabhu. “Why You have managed to take me out of my house, my home? And what is my best benefit? If You please say through Your own words then my heart becomes satisfied.”

   Then Mahāprabhu in nutshell told,

 

[grāmya-kathā nā śunibe,] grāmya-vārtā nā kahibe / bhāla nā khāibe āra bhāla nā paribe]

 

   [“Do not talk like people in general or hear what they say. You should not eat very palatable food, nor should you dress very nicely.”] [Caitanya-caritāmṛta, Antya-līlā, 6.236]

 

[amānī mānada hañā] kṛṣṇa-nāma sadā la’be / vraje rādhā-kṛṣṇa-sevā mānase karibe]

 

   [“Do not expect honour, but offer all respect to others. Always chant the Holy Name of Lord Kṛṣṇa, and within your mind render service to Rādhā and Kṛṣṇa in Vṛndāvana.”] [Caritāmṛta, Antya-līlā, 6.237]

 

   “I have given you in charge of Svarūpa Dāmodara. He knows, he’s qualified even more than Me. Still if you want to hear something direct from Me then I say that don’t indulge you in this worldly talk, or attend worldly talks. These mundane matters you try to avoid your best.

Grāmya-vārtā nā kahibe / bhāla nā khāibe āra bhāla nā paribe. And don’t eat delicious dishes. Whatever will come of itself, ordinary food, that you will take.

   And, amānī mānada hañā kṛṣṇa-nāma sadā la’be. Always try to take the Name of Kṛṣṇa, with this attitude, amānī mānada, that you’ll give respect to others but don’t expect any respect from others, anyone. You’ll be humble, but don’t expect any respectful dealings from others - don’t, never aspire after. In this way you’ll try to take the Name of Kṛṣṇa constantly.

   And, vraje rādhā-kṛṣṇa-sevā mānase karibe. And in the mind, in the inside, you’ll try to serve Rādhā-Kṛṣṇa in Vṛndāvana. As if mentally you’re in Vṛndāvana and you’re rendering service to Rādhā- Kṛṣṇa līlā. This is My advice, main advice to you.”

   And then again He took his hand and put into Svarūpa Dāmodara’s hand. “I’m giving you in charge of Svarūpa Dāmodara. He’s the best spiritual guide, teacher, and he’ll take care of you.” In this way.

 

   And when Raghunātha entered that Purī, he reached Purī and stayed there, Mahāprabhu stayed sixteen years still. Sixteen years Mahāprabhu was in appearance there, and Raghunātha was there. After sixteen years Mahāprabhu departed.

 

   And Raghunātha left Purī and went to Vṛndāvana, thinking that, “I shall, what to get I have got. But only I want to have a view of Vṛndāvana Dhāma and then I’ll leave this body from Govardhana.” He thought, “I shall try to mount in the highest peak of Govardhana and from there I shall fall down to the ground, and necessarily I shall, my body will die.” With this idea he went to Vṛndāvana.

   But there he came in touch of Sanātana Goswāmī and Rūpa Goswāmī, and found the beginning of a new life. “What is this? Mahāprabhu has not departed. Mahāprabhu is living in them.”

 

   Rūpa, Sanātana was a delegated power by Mahāprabhu to teach this real devotional current got from Him, in a new light. And they were asked to draw it from different scriptures to prove that what Mahāprabhu taught them, that is the very gist and the purpose of all scriptures. Vedaiś ca sarvair aham eva vedyo.

 

[sarvasya cāhaṁ hṛdi sanniviṣṭho, mattaḥ smṛtir jñānam apohanaṁ ca

vedaiś ca sarvair aham eva vedyo, vedānta-kṛd veda-vid eva cāham]

 

   [“I am situated (as the Supersoul) within the heart of all souls, and from Me arises the soul’s remembrance, knowledge, and the dissipation of both (according to his karma, or action in the mundane plane). I am the exclusive knowable (ecstatic) principle of all the Vedas. I am the author of the Vedānta - Vedavyāsa, the expounder of the knowable meaning of the Vedas. And certainly I am the knower of the purport of the Vedas.”] [Bhagavad-gītā, 15.15]

 

   As in Bhagavad-gītā. “The fulfilment, the attempt of every revealed scripture is to show Me, that I’m the highest centre, I’m the Absolute.”

 

   “Kṛṣṇa is the Absolute, try to prove this. What I say to you, you try to prove from the help of the different scriptures and historical reference. By any means try to prove that Kṛṣṇa Svayaṁ-Bhagavān, Vraja līlā, Vṛndāvana līlā is the highest achievement for us.”

 

   And that was begun by them, those two brothers. And Raghunātha came in their connection, association, and found, “Oh, Mahaprabhu is here!” He could not, he left the idea of leaving this world and joined them as a disciple, of Rūpa, Sanātana, in their connection.

 

   Mahāprabhu gave order to Sanātana Goswāmī that, “My followers are very poor, helpless. If they come any time in Vṛndāvana you’re to look after them. Caretaker, you’ll have to be caretaker of all My poor disciples, whoever will come to Vṛndāvana.”

   Appealing to Sanātana Goswāmī. And Rūpa took the charge, took care.

 

   Raghunātha was so self-forgetful. He was in the Rādhā Kuṇḍa one day, sitting, taking Name, one tiger came and it took, drinking water by his side. He does not care.

   Sanātana Goswāmī suddenly reached there, and his view saw that incident. “What is this?”

   He, Raghunātha used to live under a shade of a tree.

   Then Sanātana Goswāmī requested, “It is my order, you should construct a hut, a cottage, and live there. Don’t disobey my request. I entreat you to do this.”

   Then from that time he managed to construct a small cottage and he used to live there.

 

   His abnegation, this vairāgya was incomparable. The vairāgya, the abnegation, indifference to the worldly enjoyment, was of very high degree, of both Sanātana, Rūpa, all the Goswāmīs. But Raghunātha he surpassed all. When he was in Purī, sometimes in the beginning begging prasāda from the gate of Jagannātha temple. Then sometimes in the chatram where generally the beggars are given by the rich fellow, in some way prasādam distribution, free distribution of prasādam. Then he found that, “I’m taking what is due to others karma.” Where the Jagannātha prasāda which is not sold, that is given to the cows of Jagannātha. But when it is so much stale, that emitting bad scent, the cows also can’t eat, that prasāda of Jagannātha he used to take and washing by sufficient water and putting some salt, he used to take that.

   And Mahāprabhu heard this. And one day when he was taking that prasāda Mahāprabhu approached and suddenly took something to eat, Mahāprabhu. “Oh! I have tasted many types of prasādam of Jagannātha. But so sweet prasāda I have never taken anywhere!”

 

   So what is the taste in the prasāda? Not mundane. So much faith, so intense faith in the prasādam. The rotten things which, applying little salt he’s taking and giving, and he’s the son of a kingly style family.

   In Vṛndāvana also when Raghunātha went, in last days he used only to take one pot of this - mata [?]

 

Badrinārāyaṇa: Buttermilk.

 

Śrīla Śrīdhara Mahārāja: When the curd mixed with water and some movement it produces something - mata, go mata, buttermilk or something. He used one pot of buttermilk and passed his days. That is not possible for a man of flesh and blood. They’re really persons come down from the other world, so it was possible for them to show the ideal of abnegation in different ways, the vairāgyam. It is not possible for ordinary human beings of flesh and blood to observe such degree of abnegation; then he will die. But he created the standard, the ideal of such vairāgya, Raghunātha.

 

   And he studied the production of Rūpa Goswāmī, of the highest type of rasa, mādhurya rasa. And he appreciated the very acme, the highest object, what is the divine service, the culminating point of divine service - that is Rādhā dāsya. So he’s called prayojana Ācārya. Sanātana Goswāmī generally conceived by the paravati [?] by the Ācāryas of the later days as sambandha jñāna. What is what? What is our position in this world, and what is what? Sambandha. My position is where in this hierarchy, spiritual hierarchy? That was explained more clearly by Sanātana. And then, what should we cultivate and how to attain to that end? That was mainly given by Rūpa Goswāmī. In the domain of love, how we can attain fulfilment of our life? Rūpa Goswāmī. And what is particularly the highest point of our attainment? That was very strongly shown by Raghunātha Dāsa, Rādhā-kantha. In his famous śloka he says.

 

āśābharair-amṛta-sindhu-mayaiḥ kathañcit, kālo mayātigamitaḥ kila sāmprataṁ hi

tvaṁ cet kṛpaṁ mayi vidhāsyasi naiva kiṁ me, prānair vrajema ca varoru bakārināpi?

[Vilāpa-Kusumāñjali, 102]

 

   This śloka has given us the conception of our highest attainment in the school of Śrī Caitanya Mahāprabhu. What is that? He says, he’s addressing to Rādhārāṇī.

   “Oh, my mistress! My, the Lord of my heart. Āśābharair-amṛta-sindhu-mayaiḥ. From long time, from long, long time I’m waiting with great patience to have Your mercy. Āśābharair-amṛta. And that is so sweet to me I cannot avoid it. It is heart melting, heart attracting, heart gracing. It is so deeply touching me I can’t avoid Your service connection. Amṛta-sindhu-mayaiḥ kathañcit, kālo mayāti. Anyhow I have managed to come, so long time, so long way. I’m impatient now. Be gracious.

Kathañcit, kālo mayātigamitaḥ kila sāmprataṁ hi, tvaṁ cet kṛpaṁ mayi vidhāsyasi naiva kiṁ me. If You are not propitiated, not gracious with me, then I have got no hope. I have come to the end. My present life will be finished here. Even so much so, that what I shall do with this Vṛndāvana? Vṛndāvana is of no use to me. Kathañcit, kālo mayātigamitaḥ kila sāmprataṁ hi, tvaṁ cet kṛpaṁ mayi vidhāsyasi naiva kiṁ me, prānair. What is the utility of my life, living? It is useless. What is this, for my existence it is useless, it will come to end, no utility. And even this Vṛndāvana, this Vṛndāvana is also not for my liking. I don’t, I can’t love this Vṛndāvana which is associated with this līlā, vrajema.

   What to speak, even I can’t relish the company of Kṛṣṇa. What can I do without You? Without You even Kṛṣṇa has no meaning in me. I can’t tolerated Him. In my life I can relish neither this environment, not even Kṛṣṇa. If He Himself comes to grace me, I can’t relish that, without Your connection. So please be gracious with me. You are all in all. Without You, to get, to achieve Kṛṣṇa consciousness, that is not Kṛṣṇa consciousness. Your position is such, so great and so beautiful, in Kṛṣṇa līlā. You are the centre of all the līlā of Kṛṣṇa. So without You I can’t conceive any life, any living. And even the Vṛndāvana and anything else. I extremely surrender to You for Your grace my Mistress.”

 

   In this way, Rādhā dāsya. Our best fulfilment is in the service of Rādhā, because Rādhārāṇī can fully attract Kṛṣṇa, grace of Kṛṣṇa, She can only. The other half who can draw the maximum rasa, ecstasy from Kṛṣṇa, and who are in quantity as well in quality. So those that are serving Rādhārāṇī, in their remuneration of service to Rādhārāṇī, they get the highest type of qualitative of rasa from Kṛṣṇa. That cannot be had in any other channel. And what comes through Rādhārāṇī that is of the highest quality. So the service of Rādhārāṇī, that should be our summum bonum of life. This was announced clearly by Raghunātha Dāsa Goswāmī Prabhu, and who is considered to be prayojana Ācārya. That he’s the guide to show us what is, where is our best fulfilment of life - Dāsa Raghunātha.

   So by coming in connection with this day, and by our discussion, try our poor attempt to discuss with all these things, we may be benefited in our achievement towards our goal. Dāsa Goswāmī.

   Then, these are the days of advent of these mahātmās.

 

...

 

   Now we come to Viśvanātha Cakravartī. This day, his day of disappearance from this world, day of disappearance. Viśvanātha Cakravartī. About two hundred years after, Viśvanātha Cakravartī came. He composed the commentary of Bhagavad-gītā, elaborate commentary of Śrīmad-Bhāgavatam, and many other books to help these devotees who came afterwards in this sankalpa. A big Ācārya he was. Many things he has dealt in his own way to make understandable, to approach properly towards the śāstric dispensation of Rūpa, Sanātana, and others, Bhāgavatam, like that. Viśvanātha Cakravartī Ṭhākura. And by his grace Baladeva Vidyābhūṣaṇa also composed the commentary of Vedānta, Govinda-bhāṣya. So there are many things to be read. Viśvanātha Cakravartī was born in the Nadia district, just on the, near the Ganges, from Devagram or somewhere. And comes from brāhmaṇa family, high family, and he himself was a great scholar of Sanskrit. He came in the line of Narottama Ṭhākura, and he gave us extensive scriptures to help, to know very precisely and very elaborately to know about the pastimes of Mahāprabhu, as well as Rādhā-Kṛṣṇa, Vṛndāvana, Navadwīpa. The Guru Paramparā we chant...

 

saṁsāra-dāvānala-līḍha-loka-, [trāṇāya kāruṇya-ghanāghanatvam

prāptasya kalyāṇa-guṇārṇavasya, vande guroḥ śrī-caraṇāravindam]

 

   [“The Spiritual Master is receiving benediction from the ocean of mercy. Just as a cloud pours water on a forest fire to extinguish it, so the Spiritual Master delivers the materially afflicted world by extinguishing the blazing fire of material existence. I offer my respectful obeisances unto the lotus feet of such a Spiritual Master, who is an ocean of auspicious qualities.”] [Śrī Śrī Gurv-aṣṭaka, 1]

 

   ...comes from him, and many things come from him. He has written notes. Bhakti-rasāmṛta-sindu-bindu.

   Rūpa Goswāmī has written the ocean of the rasa of Bhakti-rasāmṛta-sindu, and he says one drop of that.

   Then Sanātana Goswāmī Prabhu’s Bṛhat-Bhāgavatāmṛta, he says one drop here, kona, kirana-bindu. And Ujjvala-nīlamaṇi, the jewel of supernatural world - Kṛṣṇa in mādhurya rasa He has got kirana-bindu, kirana, one ray, particular ray of that. And then many booklets he has, and poetry he has composed for us to... And Mahāprabhu’s aṣṭa-kālīya-līlā. Just as Rūpa Goswāmī Prabhu has given aṣṭa-kālīya-līlā, twenty four hours service engagement with Kṛṣṇa, Rādhā-Govinda. Viśvanātha Cakravartī has given us in Caitanya līlā twenty four hours of engagement in the service of Mahāprabhu, he has given. So he has done a great service to the sampradāya and to distribute his mercy towards us - Viśvanātha Cakravartī Ṭhākura.

 

...

 

   Then another two Godbrothers, one Bharati Mahārāja and one Parvata Mahārāja, our senior Godbrother sannyāsī disciples of our Guru Mahārāja, they also preached.

 

   That Bharati Mahārāja was very popular, his preaching style was very charming and capturing. We appreciated his preaching in the beginning very much, attractive.

 

   And Parvat Mahārāja was also one of the earliest disciples of our Guru Mahārāja. He was born in this Svarūpa-Gaṅgā, on the other side of the Ganges here.

   And he saw Bhaktivinoda Ṭhākura also chanting. He was born in a house, the next house where Bhaktivinoda Ṭhākura lived for some time ____________ [?] And from his childhood he saw Bhaktivinoda Ṭhākura and chanting his names.

   He told to me, “In early morning Bhaktivinoda Ṭhākura he was chanting Hare Kṛṣṇa mahā-mantra just as one is calling a man who is far off. Living: a man calling another man. In this way, living way, he was calling Kṛṣṇa. And he was old, and attacked with some rheumatism. In His sweet will. And there was one cement chair was constructed, and he was walking and when he felt fatigued he used to take his seat.”  Perhaps that is also there now. Bhaktivinoda Ṭhākura.

 

   And in early age he went to Prabhupāda and took shelter under him. He was posted in Purī, Jagannātha, for a long time, Bhakti-kuṭīra, appointed by Prabhupada, taking prasādam and living in Purī, Jagannātha, Bhakti-kuṭīra, as a protector of that house. Then when Prabhupāda begin his preaching life he came and became a sannyāsī. In Uddala he established a Maṭha, no, Orissa, and preached there specially in the...

   And when in the lifetime of Prabhupāda he used to preach in the whole of Bengal and outside also.

 

   One thing I remember about preaching, he’s talking with - I’m a newcomer in the Maṭha - he’s speaking to another gentleman. “I want to preach in that quarter.” Some east Bengal now.

   They told, “Oh! You have come to preach here? Do you know there is one siddha-mahātmā? On the side of that particular river there is a person who is regarded as siddha-mahātmā. He has attained the highest end of life. Have you seen him? You have come here.” And he’s saying.

   I told him that, “There is many siddha: this alu siddha, that potato boiled, another meaning of siddha is boiled. I have seen many siddha, this potato boiled, this other boiled, this, that boiled, so many boiled things we have already.”

   “What do you say? You are insulting us! Yes, yes!”

   “This is not insult. This view of all those siddhas they know nothing. What Mahāprabhu has said that is the highest. All other proposals are trash, and these nasty things. We have come from a great mahātmā to carry to you the highest summum bonum of life of Mahāprabhu, Śrīmad-Bhāgavatam etc. We do not care a fig for all these cheaters in the garb of religion, they’re cheating the people.”

 

   That was the preaching way, or method of preaching, style of preaching of Gaudiya Maṭha in those days, forceful. So, as I have got capacity, I try my best to represent to you what I know little about these mahātmās. And I pray that they may be propitiated with us, and we may get some favour from them. With this prayer I stop here.

 

vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca

patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ

 

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

 

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

 

Devotees: Jaya!

 

Śrīla Śrīdhara Mahārāja: Śrīmad Bhaktisiddhānta Saraswatī [Goswāmī Prabhupāda kī jaya!]

 

...

 

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

 

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

 

   Kṛṣṇa has got His various Avatāra. Avatāra. Avatāram. Come down. Kṛṣṇa conception is the highest. There is also differentiated character in Vṛndāvana, Dvārakā, etc, Mathurā. Then again in Vaikuṇṭha, come down, same thing coming down, approaching towards māyā, misconception. From the spontaneous pastimes coming down in Vaikuṇṭha in constitutional method, to deal with the kingdom of spiritual, purely spiritual realm. There is also Caturvyūha, then other twenty four functional Gods, all spiritual - fully. Then He has got this Avatāra, Daśa Avatāra, Līlā Avatāra, Vaibhava Avatāra, Puruṣa Avatāra. Puruṣa Avatāra are three: with permanent function, one in the back of the whole māyāic creation, at the back of the whole misunderstood world. Kāraṇārṇavaśāyī. Then next there are so many brahmāṇḍa, and the back of each brahmāṇḍa Garbhodakaśāyī. Dvitiya Puruṣa. Patam Puruṣa, Dvitiya Puruṣa. And third, at the back of every jīva consciousness, Paramātmā, Kṣīrodakaśāyī. Three types of Puruṣa Avatāra. They’re all connected with this misunderstood part of the whole. Vaibhava Avatāra, or Matsya, Kūrma, Varāha, etc, ten. Yuga Avatāra, Haṁsa, Yajña, Kṛṣṇa, Gaurāṅga, Yuga Avatāra...

 

 

84.02.19.A

 

Devotee: So I was trying to understand that about these different kinds of dīkṣā.

 

Śrīla Śrīdhara Mahārāja: But this is not new. This Hari Nāma dīkṣā, and then ordinary dīkṣā means this Gāyatrī. Brahmā Gāyatrī and that Pañcarātrika dīkṣā, after that dīkṣā this Brahmā Gāyatrīdīkṣā, along with that. And then sannyāsa. Three. They say that Pañcarātrika dīkṣā and Gāyatrīdīkṣā, two different? Three, first means Hari Nāma, second, what they told?

 

Devotee: Brahmā.

 

Śrīla Śrīdhara Mahārāja: Brahmā Gāyatrī. And then?

 

Devotee: Then they told Vaiṣṇava.

 

Śrīla Śrīdhara Mahārāja: Then Vaiṣṇava dīkṣā? But our Guru Mahārāja - the Brahmā Gāyatrī dīkṣā and this Vaiṣṇava dīkṣā, that was at one time. Vaiṣṇava dīkṣā.

 

Devotee: Pañcarātrika dīkṣā is also Brahmā Gāyatrī?

 

Śrīla Śrīdhara Mahārāja: Pañcarātrika dīkṣā not Brahmā Gāyatrī. Gāyatrī vaidik dīkṣā. Pañcarātrika dīkṣā they call it Vaiṣṇava dīkṣā. Generally some recognition is given to the caste brāhmaṇa.

   Have you heard the name of Korana? In America?

 

Devotee: Korana? No.

 

Śrīla Śrīdhara Mahārāja: He’s proving, or researching a particular thing. He says, “If I can get one cell from the body of Napoleon then I can make many Napoleons from different cells.”

   Just as from the vegetable kingdom there is that sugar candy, and many parts may be taken. In potato also, many sprouts come, and if we cut them to pieces then one sprout may produce one potato plant.

   So also in human body there are many cells, and from every cell in a scientific way we can get the man whose body cell it is.

 

Devotee: Hmm, cloning.

 

Śrīla Śrīdhara Mahārāja: The mentality, the vigour, everything is contained in the every particle by which the body is constructed.

   So some importance is there in the bodily succession, general, but there is exception. So those that come from a śūdra or mlecchabody that is generally considered impure. From their ancestors they were not preparing particular rites and these customs following so the impurity is there.

   And the smārta section, the Śaṅkarite interpretor, many of them, and some of the Madhva School Vaiṣṇava, they also admit that. That by Hari Nāma the purification of the subtle body is effected. But the karma which is attached to be suffered or enjoyed in this particular body, that cannot be purified by Hari Nāma, by anything else. All the karma, this action which we have done in our previous life they are classified, kūṭaṁ bījaṁ phalonmukham.

 

[aprārabdha-phalaṁ pāpaṁ kūṭaṁ bījaṁ phalonmukham

krameṇaiva pralīyeta viṣṇu-bhakti-ratātmanām]

 

   [“The four types of sin known as aprārabdha, kūṭa, bīja and phalonmukha are gradually eradicated for persons exclusively attached to devotion for the Supreme Lord Viṣṇu.”] [Bhakti-rasāmṛta-sindu]

 

   First prārabdha and aprārabdha. The karma, the action which has been attached to be enjoyed or suffered in this body, that is prārabdha. And which is deposited to be experienced in future, that is aprārabdha. It’s begun, and not begun. Prārabdha means which is begun already, and aprārabdha which is left out for future. Again, which is left out for future that is also divided into three. Kūṭaṁ bījaṁ phalonmukham. In Hari-bhakti-vilāsa [?] [Bhakti-rasāmṛta-sindhu] we can find all these details collected from different scriptures by Rūpa Goswāmī. Kūṭaṁ means undetectable portion of our past action which we cannot read. What are the activities, what are the results contained there in a very fine way, in microscopic way how we can’t detect that.

 

   Just as we’re told now that in Japan they’re preserving a library where the letters of the book cannot be read by the ordinary eye - with microscope. So composed by smallest letter so many books in a small encyclopaedia only in a small book. It is they’re accommodating in their library, the smallest composition which cannot be read by ordinary eye. Microscopic glass is necessary to read the books.

 

   So kūṭaṁ, which is undetectable, like a plane of action. And gradually that will come out and they will demand their satisfaction, kūṭaṁ.

Bījaṁ. Bījaṁ means which is detectable, more clear, actions more clear, that is bījaṁ. We can understand that ‘this is the seed of that plant, this is the seed of that plant.’ That is bīja means seed, which is detectable. ‘This is the seed of particular action. This is the seed of another, the murder, and this blackmailing, this is that.’ So many that can be detectable.

   And phalonmukham, there are others who are waiting to get their realisation very soon, demanding. “The next chance I must get.” This is aprārabdha.

   And prārabdha which has got their satisfaction in this body. These are the divisions.

 

   But they say, the Vedic scholars are generally of this opinion that what is prārabdha, already begun to be experienced in this body, that cannot be changed. It is out of hand. And others which are reserved for future, that may be finished by our good action, good activity. We may not have to undergo all these reactions.

 

   But the Vaiṣṇava School, this Gauḍīya Vaiṣṇava, they say this prārabdha can also be removed. What is already attached to be experienced in this body, that also can be removed only by Hari Nāma - by no other means. Only Kṛṣṇa Nāma, Hari Nāma, can purify one which is already begun to be experienced in this body. So he may be purified. A śūdra, mleccha, can by properly taking Hari Nāma, then he may be converted into brāhmaṇism. It is possible by Hari Nāma. They have given quotations from different places, and by their analysis of the meaning of those quotations they’re saying that they may be free from the prārabdha karma which is already begun to be experienced in this life. Now the śloka from Bhāgavatam.

 

[bhaktyāham ekayā grāhyaḥ śraddhayātmā priyaḥ satām]

bhaktiḥ punāti man-niṣṭhā śvapākān api sambhavāt

 

   [“I, who am dear to the sādhus, can be reached only by devotion born of unalloyed faith. Even a dog-flesh-eating outcaste who dedicates himself to exclusive devotion for Me is delivered from the influence of the wretched circumstances of his birth.”] [Śrīmad-Bhāgavatam, 11.14.21]

 

Śva means kukur [?] dog, even the dog eaters, that is the lower section, they also can be purified from their lower birth. Another,

 

yan-nāmadheya-śravaṇānukīrttanāt, yat prahvaṇād yat smaraṇād api kvacit

śvādo 'pi sadyaḥ savanāya kalpate, [kutaḥ punas te bhagavan nu darśanāt]

 

   [Devahūti says: “O Lord, if he just hears Your Name, then chants it, offer You obeisances and remembers You, even a person born as a dog-eating outcaste instantly becomes eligible to perform the Soma sacrifice; to say nothing of the purification of those who see You directly.”] [Śrīmad-Bhāgavatam, 3.33.6]

 

   Those dog eaters and lowest class people, they can be immediately purified by taking the Name of the Lord. Now Jīva Goswāmī is again giving commentation to this. Yes, the prārabdha is gone. You note it very attentively. Savanāya kalpate, the kalpa, the Sanskrit word is used ishadonya [?] Indra kalpa, he’s just like Indra but not Indra proper, a little less. Kalpate, savanāya kalpate. He becomes purified to such a standard as he can perform the sacrifice which is reserved only for the brāhmaṇas. Kalpate means little difference. So here Jīva Goswāmī has given his own commentation. What is the little difference? That his prārabdha gone, and he attains the position of a boy of a brāhmaṇa.

   But the boy is not allowed for this brāhmaṇa yajña until and unless he’s given the sacred thread. That is also, a saṁskāra is necessary. Janmanā jāyate śūdraḥ - by birth everyone is impure, but only by saṁskāra, but who will be fit for saṁskāra? Only the brāhmaṇa boy. Now, he reaches the stage of brāhmaṇa boy, and not the brāhmaṇa. Then when that saṁskāra is given to that brāhmaṇa boy, from any caste he may come, taking Hari Nāma, he should be considered as brāhmaṇa boy. And again when that Gāyatrī saṁskāra, the brāhmaṇa saṁskāra is given, then he gets the recognition of a bona fide brāhmaṇa and he can do the yajña and Śālagrāma arcana, all these things.

   So, the Hari Nāma, taking the Name of the Lord, of course in a proper way we’re to suppose, then his karma vanishes, and body purified, he’s considered to be a brāhmaṇa boy. And then when the sacred thread is conferred to him he’ll be eligible for all activity.

   This is the scientific position. So that Pañcarātrika dīkṣā may not be necessary. Hari Nāma is sufficient. Still, the brāhmaṇa saṁskāra, the Gāyatrī, Vedic saṁskāra, that is given. And Pañcarātrika dīkṣā also given to help him to a greater degree.

   Just as one gets a university scholarship, and there is also district scholarship also there, that comes to help him. His university scholarship is all important, but some subservient appreciation also comes to enhance his position, something.

 

   The Hari Nāma circle, purifying circle, is the greatest circle, from the lowest to the highest. And the Pañcarātrika help is a circle within the circle - it will help to take the Name and other things. So without it also one can do.

 

   But there are so many brāhmaṇas and karma-kāṇḍīs who think that they’re not given sacred thread they’re lower. So they commit offence, so save them. And also a man who is taking the Name he thinks ‘No, brāhmaṇas are bigger, we’re less positioned holders.’ His abhimāna, his ego, also must be helped to go higher. “Yes, I’m more than a brāhmaṇa, so I shall have to become very careful about my movements, about my eating, and other things.” To help the person that he must not go below the standard of an ordinary purificatory section. And at the same time the society will also be warned to deal with these persons who are taking the Name of Hari, that they’re taking exclusively given to the chanting of the Name of Hari so they’re above brāhmaṇa.

 

   This system was introduced by our Guru Mahārāja, extensively, conferring sacred thread. That is to give the position of a brāhmaṇa outwardly. Inwardly a Vaiṣṇava is above brāhmaṇa, in calculation from the inner side. But from the outer side also he created this particular society, that a Vaiṣṇava who is exclusively given to Kṛṣṇa consciousness is not less than a brāhmaṇa but more than that. To establish this position of the Vaiṣṇava in the society. And also to encourage him that, “You must not go down. You’re taking the Name of Hari, exclusively given to Kṛṣṇa consciousness. You’re to maintain your position in the external way, in such way that even the brāhmaṇas, Vedic school, they have some reverence. Must be cautious in your dealings and in your practices.” And the society also, “Don’t underestimate these persons that are exclusively given to Kṛṣṇa consciousness.” In this way he formed.

 

   But Mahāprabhu did not introduce this. Rūpa, Sanātana, and others, followers, they did not care to take any sacred thread. And also, in the sannyāsa system of the varṇāśrama, Śaṅkara and others, when they take sannyāsa they give up the sacred thread to the fire. No necessity of sacred thread, they’re above that, above brāhmaṇa. But their creed is ‘we’re one with Brahman.’ But here is the infinite difference. A Vaiṣṇava, however higher, he’ll say, “I’m the slave of Kṛṣṇa, and the slave of the slaves of the slave of Kṛṣṇa.” But here they say, “We’re the highest entity identified.” So this is māyāvāda, they’re fully prey to misconception, misreading of the revealed scriptures, Veda. That is the position.

 

   So, in Manu saṁhitā [2.260] we find three class of birth.

 

mātur agre 'dhijananaṁ dvitīyaṁ mauñji-bandhane

tritīyaṁ yajña-dīkṣāyāṁ dvijasya śruti-codanāt

 

Mātur agre 'dhijananaṁ. First we get the body from father and mother, from the parents. Dvitīyaṁ mauñji-bandhane. The second is by getting sacred thread in a brāhmaṇa family. Tritīyaṁ yajña-dīkṣāyāṁ. The third, then again take this Pāñcarātrikī-dīkṣā, to help him more progressively. This is in Manu-saṁhitā - three births. A man has three births to be a brāhmaṇa. First birth from the parent body. The second, mauñji-bandhane, that is Gāyatrī, Vedic dīkṣā.

   “Try to have your reading from the example as have been set by the Veda. According to the revealed truth, try to - what your experience says, don’t believe them - but what the revealed truth says, wants you how to read the environment, you try to follow that. Don’t survey your environment with your own fleshy ear and eye, but with some scientific education you try to see things aside.”

   So science is also mundane, but the revealed truth says to us to see things in another way. “This is not for me, but this is all for the Supreme Authority. We’re a particle of that. Try to see in this way, read things in this way, read your environment in this way. Everything belongs to the centre and we’re a part of that organic whole, and your duty should be ascertained accordingly.” This is Vedic process of reading things aside. And ordinary, “I’m monarch of all I survey.” Everything we want to utilise for our purpose. This is mundane. So, dīkṣā,

 

divyaṁ jñānaṁ yato dadyāt, kuryāt pāpasya saṅkṣayam

tasmād dīkṣeti sā proktā, deśikais tattva-kovidaiḥ

 

   [“The process by which divine knowledge (divyaṁ jñānaṁ) is given and sins are destroyed is called dīkṣā by the highly learned scholars who are expert in spiritual affairs.”] [Hari-bhakti-vilāsa, 27]

 

   What is the meaning of the word dīkṣā? Dīkṣā means the process by which divya-jñāna, means transcendental knowledge is imparted to a person, that is dīkṣā. New eye, upanayana. Upanayana means new eye is given to a person. The eye with which you are seeing, that is not correct seeing. But the eye is given from the Vedas, as Gāyatrī. From this time you try to learn your environment in a different way. That is, you’re not one. Gāyatrī dīkṣā.

 

   Bhūr, Bhuvaḥ, Svaḥ, Mahā, Jana, Tapa, Satya. What you experience, the world of your experience, that is evolved from consciousness. Bhūr, Bhuvaḥ, Svaḥ. Bhūr means this world of this flesh experience, the eye, ear, etc. Bhuvaḥ means mental aspect of the same. In this way the finer, finer, conceptions of the things. And what is the cause of such experience? Our consciousness, soul, the light within us. So with the help of that we can only read things aside, around us.

   Savitur, Vareṇyam. And there is another realm which is venerable to this gross world of conception. Another venerable, worshippable realm is there, more fine, and there is a world, a plane, where God with His paraphernalia lives there. And they’re all serving the centre, that is the norm there. They’re quite known, fully known to the members that are living in that world that the centre is all-in-all. And we must obey the central authority, there we can thrive. That is proper life.

   All these things, there is another world in the finer and finer area, above our soul, Supersoul area. All these things, the Gāyatrī comes to help us. “Don’t think where you live by the experience of your fleshy senses, that is not all. But there are other planes of life and you must have recognition of them, and to prepare your programme of your life according to that.

   “You cannot divorce those possibilities of different existence of planes. Prepare yourself properly for the whole world. Although at this moment you cannot have any experience of them, super-experience world there is world and you must prepare yourself for that. Otherwise you will have to meet failure in your life, not good success you’ll get, you can attain in this life.”

   So that is dīkṣā, divyaṁ jñānam. Some transcendental knowledge is imparted to the man who is depending on his experienced knowledge, knowledge drawn from his perception. This is dīkṣā.

   The Hari Nāma dīkṣā is the most central and simple. That there is one sound aspect of Him, you come in touch with that, and go on cultivating the sound aspect of the Whole, of Kṛṣṇa consciousness. Only with the connection and cultivation of the sound aspect of Him you can go to the highest centre. That is Hari Nama; and the mantra, with some particular arrangement with the Name. Name must be there. “And particular, I’m casting me, throwing me, for the satisfaction of Him.”

   The mantra is couched in this way that, “I’m throwing myself for the satisfaction of my Supreme Lord.” That attitude helps us to take the Name, how, with what attitude we should go on taking the Name. Sevonmukha – that we’re dying for real life. Die to live. Sacrifice means ‘die to live.’ It is throwing oneself. The process of surrender has been given in the mantram.

   You can make - advance in taking the Name in what process? You must throw yourself to the fire, and your present ego of experience that will be destroyed and the inner ego will come, and that will be more helping to you to take the real Nāma and to approach towards the real plane where Kṛṣṇa, your Lord, is living; to go to home. These are the things in dīkṣā.

 

Devotee: Sometimes our Guru Mahārāja used to say that in this lifetime one can be perfected and then at the end of this lifetime, go back home, back to Godhead. And sometimes he said that...

 

Śrīla Śrīdhara Mahārāja: It is very rarely found that in this one life, single life, from this plane one can reach the highest plane. Very rarely found. But generally lives together required, if in a real process. Then there may be setback also. If one commits Vaiṣṇava aparādha and some Nāma aparādha then it may be detained again and again. It’s not such a cheap thing. But still, there is possibility that if properly guided a proper soul may attain in a single life the highest position. It is not impossible.

 

Devotee: Sometimes he told that where Kṛṣṇa is having His pastimes within this material world, then that devotee will take birth there and he’ll be trained according to how to serve to Kṛṣṇa.

 

Śrīla Śrīdhara Mahārāja: What do you say? That is to live in Vṛndāvana. That may help to certain extent, but more helpful this Navadwīpa. Because there’s possibility of committing offences. We can misread, we can take this lust as love. We can misidentify our enjoyment as devotion, prema, possibility is there. Otherwise we shall become sahajiyā, they’re imitating everything, only living in the land of what we see by our senses? It has been told that the Dhāma is aprākṛta, Dhāma is not material, not to be experienced by our senses. We must try to live in that Dhāma, Dhāma proper – cinmaya, that is fully conscious area.

   So if we really do not want to deceive us then we’re not ignore the steps by which we’re to go there. But still, some help there will be, but Vṛndāvana is for the higher. There we can get some inspiration by the side, but if we’re not sincere then we may commit - as attending Kṛṣṇa līlā, so also Kṛṣṇa Dhāma - we may commit offences and that will hurl us down.

   Rather, Navadwīpa Dhāma - there also aparādha possible but very less, it will help us, for the sādhaka. “That I’m not so high. I’m not holding such high position as they were in Vṛndāvana. Our position is too low.” So,

 

‘kṛṣṇa-nāma’ kare aparādhera vicāra [kṛṣṇa balile aparādhīra nā haya vikāra]

 

   [“There are offences to be considered while chanting the Hare Kṛṣṇa mantra. Therefore simply by chanting Hare Kṛṣṇa one does not become ecstatic.”] [Caitanya-caritāmṛta, Ādi-līlā, 8.24]

 

   The Name, the Dhāma, everything, there is consideration of offences; and less consideration of offences is in Navadwīpa Dhama. It’s more liberal. But anyhow, the most important factor is that sādhu saṅga, the superior guide. Narottama Ṭhākura has written,

 

tīrtha-yātrā pariśrama, kevala manera bhrama, sarvva-siddhi govinda-caraṇa

[dṛḍha-bīśwāsa hṛde dhāri'mada-matsarja parihāri', sadā kara ananya bhajana]

 

   [“The struggle to travel to various holy pilgrimage places is simply the mind’s mistake, because to make spiritual advancement all one actually needs is the lotus feet of Lord Govinda. Abandoning pride and envy, and with firm faith in your heart, always worship Lord Govinda without deviation.”]

   [Śrī Prema-bhakti-candrikā, 2.5]

 

ye tīrthe vaiṣṇava nāi, se tīrthete nāhi yāi, ki lābha hāṭiyā dūradeśa?

yathāya vaiṣṇava-gaṇa, sei sthāna vṛndāvana, sei sthāne ānanda aśeṣa

 

   [Bhaktivinoda Ṭhākura said] “Where is Vṛndāvana? A stage of realisation, that is Vṛndāvana, the highest stage of realisation is Vṛndāvana, there. Or this physical Vṛndāvana if we take it and we commit so many offences according to my habit then I shall have to go down mentally.”

 

   So sādhu and śāstra should be our guide. Only in that account we can go to Vṛndāvana, or anywhere and everywhere. But guiding star must be our Guru, always to guide me, what is what, say to me. As long as I’m, my self is not rising to that stage, I’m always under need of a guide, what is what, what is Vṛndāvana.”

 

   Vṛndāvana is not a physical eye experience. It is not in the world of our flesh experience. It is higher and higher. Through the śraddhā, through faith, we’re to begin our journey towards subjective, super subjective area. That is Vṛndāvana proper, Kṛṣṇa proper. It is not to be found in anything physical. He can come here, sādhu, higher plane can come in the gross, but it is not easy for those that are living in the gross plane to rise up to the higher. They can come, an agent can come, and they can help to take us there. But without the help of the agent it is not easy to go by our own experience to that higher and higher plane. So always sādhu saṅga. If we go to Vṛndāvana we must have a guide. He will always caution me. “Don’t see this in this angle of vision. You try to see it in this angle of vision, not that.” In this way a guide, sādhu saṅga, that is the most important factor in the life of a bona fide seeker after truth. And next, śāstra, revealed scriptures.

 

   In Bhagavad-gītā there are so many classifications according to - in three classes: sāttva, rāja, tāma. The lowest kind of knowledge says what is not that, forcibly says, “No, this is that.” This is tāma guṇa. “I’m this body, I am.” Tāma guṇa. And the rāja guṇa there is doubt, ‘Oh, this may not be that. My conjecture, my experience may not be perfect.” And in sāttva, the last of course, what is the thing, to understand that properly. So knowledge is of different stages.

   To think that Vṛndāvana is in my eye experience, in my ear experience, in my touch experience, in the mundane, that is not Vṛndāvana. Vṛndāvana proper is in the Supersoul area. And our ātmā, soul, can only go; not this body, mind, etc. Otherwise what is the necessity of the sādhana, means to the end? Die to live. What are these things? Dīkṣā - throw yourself to the Vedic doctrine; give up your own knowledge of experience and invite the revealed estimation of the environment. What is this? To leave this world of our mundane experience and to go to the transcendental world.

   Anyhow that must be effect, that journey. Without that journey a short cut is not necessary. Short cut with the help of a proper guide, without loosing much, wasting much time, we can go shortly to there. And also if  I had some experience of previous life to that effect, that may help us to shorten the journey of this life.

 

   Who is he?

 

Devotee: Kiranatha.

 

Śrīla Śrīdhara Mahārāja: You went to see that āśrama at Kalna? Nakula Brahmacārī. And afterwards his name was given by Mahāprabhu as Nṛsiṁhānanda. Nṛsiṁhānanda after meeting of Mahāprabhu, and previously he was Nakula Brahmacārī. And his birthplace was nearby Kalna, some place. Where two or three sahajiyā, perhaps Vasudeva’s followers are there in charge - who are disciples in the Vasudeva Prabhu’s line. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari.

 

Devotee: They say that without receiving that siddha-praṇālī that the perfection is not complete, the journey is not complete.

 

Śrīla Śrīdhara Mahārāja: Let them do so. That is, they’re representing the sahajiyā school.

   Our Guru Mahārāja has written several poems. Prākṛta-Rasa Śata-Dūṣaṇī – ‘A hundred blames, defects, in the sahajiyā process of thinking.’ Innumerable, but he has put a hundred points, that these are the defects in their process of advance. Mainly, they’re very easy purchasers, they’re not prepared to pay the real cost, price, not real price, easy purchasers. The death blow to them is this.

 

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

 

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

 

   In the beginning.

 

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 must cross the different subtle layers of this brahmāṇḍa - world of experience, gross and subtle. Then Virajā, the extremity of the jurisdiction of māyā, misconception. Then Brahman conception, the halo of the real world, transcendental world. Then Vaikuṇṭha. Vaikuṇṭha means, 'virajā,' 'brahmaloka,' bhedi' 'paravyoma' pāya. Paravyoma is a sphere of consciousness. What is that Paravyoma? Jīva comes from taṭasthā loka, marginal position, abscissa, jīva, and he’s to go through higher planes whose soil is more valuable than he himself. Can you follow? Vaikuṇṭhera pṛthivy ādi sakala cinmaya. What is Vaikuṇṭha? There the soil, earth, water, tree, everything is of purer consciousness than the person who is going to enter there. Can you think?

 

Devotee: “Land of Gurus.” You wrote one chapter. In one of your books you talked about ‘land of Gurus.’

 

Śrīla Śrīdhara Mahārāja: Yes. They’re all Guru, they’re of superior value. By creation they’re of superior position. And I’m to pass over them.

   Just as I give some example. That for the service, if necessary, then we put our foot on the throne of the Lord, and then do some service, and then come and then bow down, give our obeisance, and then come out.

   So we’re to stay there, enter and stay in a soil which is made of a stuff which is more valuable than my own self. Just as a slave when serving the emperor, he may go to his bed, where even his near and dear also cannot hesitate to go. He can, only for service. So only for the service, for the necessity of the highest, that we can pass through that soil. It is not an easy thing, inconceivable. So the fools rush in where angels fear to tread.

Vaikuṇṭhera pṛthivy ādi sakala cinmaya. Properly we have to understand. Jīva comes up from the taṭasthā, marginal potency, a part of the marginal potency. He’s to enter into the higher plane.

 

 

84.02.19.B_84.02.21.A

 

Śrīla Śrīdhara Mahārāja: The scientific reading is there. Aparā śakti - this gross world, parā śakti - jīva,and antaraṅgā śakti is above, and we’re to enter into antaraṅgā. This marginal potency is to enter into antaraṅgā śakti. That is Paravyoma, and the highest quarter Vṛndāvana, Goloka. It is not easy, a funny thing. It is there.

   So service. Exploitation and renunciation, and another is dedication. And dedication is the world where dedication is the proper world, normal world. And there are gradations, and according to our inner tendency of serving the particular we can be allowed there, all around, all reverential soil. We’re to go there. It is impossible - only possible by the grace, kṛpa. And that is called kṛpa - His Grace, His free will. He’s autocrat. And rāga, anurāga, affection - affection does not come to calculate between big and small. It’s very generous. Only through affection and through love it is possible to expect to go there one day. It is not so easy.

   When the Jayatīrtha began to show so many sentiments, the Jayapatāka and others came to me. “Jayatīrtha is showing so many signs of higher bhāva, sentiments, are they true?”

   “Never!”

 

   Mahāprabhu says that, “I’m hankering for a drop of real prema. I have not yet got that. Then, I’m weeping, shedding tears so much, crying ‘Kṛṣṇa Kṛṣṇa’, but that is all hypocrisy. Because the positive proof is here that without Him I’m living. I did not disappear, dissolve. I’m living, I’m eating, I’m taking bath, I’m sleeping. This is proof positive that I have no genuine love for Kṛṣṇa, a drop.” Mahāprabhu Himself says that.

 

   Such valuable thing and we think we’re masters of the same in one day, overnight! Fools, deceivers, self-deceivers! In the positive way it can never be attained. Only in the negative way we can have some conception. Bhaktivinoda Ṭhākura says,

 

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

 

   “Suddenly a flash came. Whenever I tried to have a view of that, it disappeared - withdrawn.”

 

   In this way, in some negative way, we can have some idea. Whimsically He may come, and suddenly I may feel, “Oh! Some experience of the higher kind of knowledge and love - what is this? But only if I go to cast my eye that side - nothing.”

 

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

 

   Do you want to die? Then come to live. Ha, ha. Wholesale dissolution - which is within our experience, ever. That Hegel’s words helping a great deal, ‘die to live.’ What is concrete, valuable thing, cast into fire, for some hope which is non-understandable, which is unknown and unknowable. Sacrifice means that. Sacrifice gives that suggestion.

   This ghee, the valuable stuff of our eating, we’re pouring into fire. And there is some smoke - the effect, that is being burnt in the fire and smoke is created - that will create a healthy atmosphere. More oxygen or something like that we may imbibe that and get help. This is not proper but help - this is ridiculously saying like that.

   Unknown, be disgusted with your known world, knowledge known pleasure - everything. Die to live. All risk, no gain. And when we reach the destination to certain extent, then all gain, no risk. What I risk that is all concoction, misunderstanding aspect. The misconception only I put into fire, and I’ve got proper conception, reality. What was unreal that was put into fire, and what is real I have got that. So die to live means this.

   “I’m monarch of all I survey.” Here, we’re all monarch, we’re habituated to become a monarch. Whether I’m a monarch or non monarch, still our tendency, we want to be monarch. All of us want to be monarch.

   And there is another reactionary school, “I do not want anything - nothing I want. Only I want sleep, dreamless sleep. That is the most valuable thing in our experience - the complete cessation of this life.”

   These two aspects - enjoyment or exploitation, and renunciation, both these aspects must be eliminated, and a third plane should be found to live in. That is life of a gentleman, a life of dedication, a life of duty, not to any part but for the whole. “I live for the whole, and that whole is a part of Lord Kṛṣṇa, the lover, the beautiful.” In that way we’re to understand and to march towards that.

 

   Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Infinite is His one position.

 

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]

 

   “Arjuna, the infinite of your conception is in My one negligent part. I am so. The infinite of your conception is in My one part. I’m so big.”

 

   Then what to do? Ha, ha. “I’ve got Kṛṣṇa of my own - a picture in my own mind, I’ve got Him. Kṛṣṇa is a picture, a reflection of a picture in my mind. There is Krsna.”

   The whole forms His one part, and I’m going to get Him? My only solace that I’m going through His agent. He has sent His agent to recruit me, and that is my hope. He has sent His men to recruit me. He’s so kind, so benevolent. That may be my hope, and I must be thankful to that. Not traitor to His agent, we’re to see that we must not play treachery with His agent, that thereby we commit treachery against us.

 

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

   All right, then I close here. Vāñchā-kalpatarubhyaś ca.

   Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!

   Śrīpad A.C. Bhaktivedānta Swāmī Mahārāja kī jaya!

 

   You are all his contribution. Swāmī Mahārāja brought you here, attracted you to this side. And I have got some opportunity to serve you in this way. Gaura Hari bol. Willingly or unwillingly, I’m forced to do some service in that line, what was so wonderfully and tremendously done by Swāmī Mahārāja. His preaching towards the foreign countries is an inconceivable thing. So I say śaktyāveśa avatāra, some supernatural transcendental power, grace of Nityānanda, entered into him. And as instrument to his Lord he has done such tremendous work as to attract your attention towards the creed, the culture of Mahāprabhu  Caitanyadeva. Śrī Gaurāṅga’s gift attracted your attention.

   Bhaktivinoda Ṭhākura could see this, and our Guru Mahārāja began in his mild way. Bhaktivinoda Ṭhākura saw that it’s self-evident the world’s intelligentsia cannot but be attracted by such a plain, simple and dignified gift of Mahāprabhu. The conception, so magnanimous conception of their position foretold by Mahāprabhu, cannot but be accepted by the sincere intelligentsia of the world. He could see this general truth. And Guru Mahārāja began, and Swāmī Mahārāja successfully done.

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

   His will working, after all. The Divine will working. It is not in the jurisdiction of the lower subordinates of this world, subordinate gods or agents.

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

   To be attracted by this - die to live. Reality is for Itself. To sacrifice everything ‘for Himself.’ We are ‘for Himself.’ Our prospect is in His service. All our prospect is in His service, but in the highest degree it is loving service – service of affection, without any calculation of loss and gain. Above that, in the area of love and affection, beauty, charm. We’re members there, our prospect is there. It is offered to us above justice, above knowledge, jñāna śūnya bhakti. Hare Kṛṣṇa. Nitāi. Nitāi. Nitāi.

   If Caitanyadeva is considered as a human being, then also so much intense affinity towards the highest we have never seen in any history of the world. So much intensified mentality towards that highest conception of Absolute. Self-forgetfulness. The Christians also say, self-sacrifice in Socrates, self- forgetfulness in Christ. But the degree of self-forgetfulness that was shown in the life of Śrī Caitanyadeva that is never to be conceived, or to be seen, if we think of Him as a human being.

 

   Bhaktivinoda Ṭhākura told in his biography that, “When I came to study Bhāgavata and Śrī Caitanyadeva in the beginning, I thought, why an exceptional scholar like Caitanyadeva He supported the debauchery of the Supreme Lord as the highest end of life in Vṛndāvana? What’s the reason? How’s it possible? It’s impossible. A high scholar like Him, one of the highest, brightest scholars. He ultimately supported the debauchery of the Absolute, the stealing, this debauchery, all these things, of the Absolute. He supported that to be the highest religious creed. How is it possible? Then I began to pray. Oh Lord reveal to me this fact, I can’t follow.” Then he told that “The flash came; and with that, this also came that Caitanyadeva is Kṛṣṇa Himself. He’s revealing Himself, the clue to the scientific position of His own character as Kṛṣṇa.”

 

   Why? In the highest sense He’s Autocrat, above law. He’s the owner of the whole, above law. He’s absolute good. We must not forget that He’s absolute good, everything belonging to Him. We put forth that we have got some claim over the environment, but over me, ‘I belong to me’ - this is false. I’m not an independent factor in this world. I’m a part and parcel, and I belong to someone, I have got my master. Everything belongs to Him and without any condition. Unconditionally every atom belongs to the controlling centre. And that is love and goodness. Where is the objection? No cause of objection can evidently stand if we can really find what is the real position and nature of the Cause - Absolute Good, Love.

   Love means, centre of love means who lives by distribution; not by absorption, but by distribution. That is love. By tendency of distribution, distribution, giving. Prema means that, and that is the highest good.

   Mother forcibly taking the child to her breast. What is this, is it bad? The child is crying for milk, he does not know what is the solution to the pain of hunger within the belly. Then is this force, or it’s affection?

   Gaura Hari bol. We’re under so much suspicion, māyā, misunderstanding, misrepresented part of the world, engrossed so much under its press, that we cannot think what will be the conception of truth and goodness. We’re so far from the standard of goodness and truth, that we cannot understand what should be the real symptom of goodness and higher existence. So fallen. As Satan says, “It is better to reign in hell than to serve in heaven.” That is generally the outcome of our life of experience here. We want to reign in hell rather than serve in heaven. But just the opposite will be really helpful to us.

 

   Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Nitāi Gaura Hari. Die to live.

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

 

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

[sei deha kare tāra cid-ānanda-maya, aprākṛta-dehe tāṅra caraṇa bhajaya]

 

   [“At the time of initiation, when a devotee fully surrenders unto the service of the Lord, Kṛṣṇa accepts him to be as good as Himself.”] - [“When the devotee’s body is thus transformed into spiritual existence, the devotee, in that transcendental body, renders service to the lotus feet of the Lord.”]

   [Caitanya-caritāmṛta, Antya-līlā, 4.192-3]

 

   Previously I told what is dīkṣā. The process by which divine knowledge is imparted, the knowledge of the infinite world is imparted to the finite. What is that process? Dīkṣā-kāle bhakta kare ātma-samarpaṇa. In that process the necessary parts are this, that a beginner who has come, the candidate will fully surrender to a knowledge that is coming to be imparted to him. Ātma-samarpaṇa.

Sei kāle kṛṣṇa tāre kare ātma-sama. And Kṛṣṇa accepts him as His own. He wholly ignores him, the disciple who has come to the knowledge of infinite, he’s requested, it’s necessary for him to give up all his knowledge of experience, fully, perfectly, clean-handed Naked, he will be prepared to accept the higher knowledge, and the higher knowledge will absorb him as His own. Bhakta kare ātma-samarpaṇa. Sei kāle kṛṣṇa tāre kare ātma-sama.

Sei deha kare tāra cid-ānanda-māyā. From that time he gets a conception of another body, not this body of flesh and blood or the mind. His ego becomes coloured by the higher knowledge. He hopes for another personification of his own. Kṛṣṇa tāre kare ātma-sama, sei deha kare tāra cid-ānanda-māyā.

   And aprākṛta-dehe tāṅra caraṇa bhajaya. And in that body he can serve Kṛṣṇa, not this body of flesh or the mental body which is drawn from the experience of this world. These are unfit. Only the new body, inner body that comes in contact with that - that body is eligible, that ego, can enter there and serve. And by the grace, always by the grace, not as a matter of right. But the grace is so lenient that they may think that, ‘It is my right.’ But really, in taṭasthā-vicāra, if we, eliminating relative position, if we go to tackle with the absolute conception, then we’ll think that we’re unfit. Only through grace we’re given this position.

 

   Apparently Yaśodā is whipping Kṛṣṇa. Her position is superior to Kṛṣṇa. Kṛṣṇa is under her control. A relative position. But from the absolute conception Yaśodā is none but a servitor, a servant of Kṛṣṇa. Absolute position. But relative position is such. His grace. In this way, not so different, because that potency also belongs to His own. And sometimes He Himself is controlled by that fine potency - pleasure.

 

ahaṁ bhakta-parārdhīno, hy asvatantra iva dvija

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

 

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

 

   He says in Ambarīṣa vākya, “As if I’m independent, I’m dependent to My devotees, as if I’ve got no independence.” ‘As if.’ Iva means “As if I’ve got no independence, I’m dependent on My devotees.”

 

   That is His posing. Devotion is such. His potency, peculiar, particular potency, devotion, is so powerful that sometimes it works over His own will. But that devotion to Him, submission, obedience to the master is so intense that the master becomes subservient to the servant - through affection.

   “He does so - at My beck and call he can give his life. And how should I deal with him?”

   Automatically, the master’s heart goes for him. That is love, prema. Śrī-kṛṣṇākarṣiṇī ca sā.

 

[kleśa-ghnī śubhadā mokṣa-, laghutā-kṛt sudurllabhā

sāndrānanda-viśeṣātmā, śrī-kṛṣṇākarṣiṇī ca sā]

 

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

   [Bhakti-rasāmṛta-sindhu, Pūrvva, 1.17]

 

   Śrīla Rūpa Goswāmī - “The highest and most superior capacity, qualification of devotion,” - he has written - “śrī-kṛṣṇākarṣiṇī, forcibly that devotion can draw Kṛṣṇa towards the devotee, though He’s absolutely independent. The bhakti has got, self-sacrifice to the extreme has got, sacrifice, or service, loving service has got so much high power the Lord becomes friend. And in different ways He comes to meet His devotees.”

 

Asvatantra iva dvija. “Though I’m free, but still as if I’m not free, I’m dependent on My devotees. Sometimes I feel like that.”

 

   This is independence proper. Absolute means this. Absolute does not mean that mercilessly He’s bruising everything under His feet. But there is love, embracing, all interest is represented there because He’s got love, the Lord of love. So our fortune, our luck, is represented there in Him. The transaction of love and affection is such. He’s so great.

 

   Hare Kṛṣṇa. Gaura Hari bol. Gaura Hari bol. Yes, now I retire. Nitāi Gaura.

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

 

29:20 - 33:30

Śrīla Govinda Mahārāja sings Dainyātmikā (Emana durmati, saṁsāra bhitare)

[recording begins with verse 2] [Śrīla Śrīdhara Mahārāja’s commentary in Collection of ślokas, 367]

 

(1)  

(prabhu he!) emana durmati, saṁsāra bhitare, paḍiyā āchinu āmi

taba nija-jana, kona mahājane, pāṭhāiyā dile tumi

 

(2)

dayā kori more, patita dekhiyā, kohilo āmāre giyā

ohe dīna jana, śuna bhāla kathā, ullasita ha’be hiyā

 

(3)

tomāre tārite, śrī-kṛṣṇa-caitanya, nabadvīpe avatāra

tomā hena kata, dīna hīna jane, karilena bhava-pāra

 

(4)

bedera pratijña, rākhibāra tare, rukma-varṇa vipra-suta

mahāprabhu nāme, nadīyā mātāya, saṅge bhāi avadhūta

 

(5)

nanda-suta jini, caitanya gosāin, nija-nāma kari' dāna

tārila jagat, tumi-o yāiyā, laha nija-paritrāṇa

 

(6)

se kathā śuniyā, āsiyāchi, nātha, tomāra caraṇa-tale

bhakativinoda      , kāndiyā kāndiyā, āpana-kāhinī bale

 

1) [“Due to an ignorant and wicked mode of mind I came into this world of illusory mortal activities and have been here for a very long time. O Prabhu! Out of Your loving grace You sent one of your own eternal associates to me in the form of a pure devotee.”]

2) [“Seeing me so fallen and destitute he took pity on me and came to me saying: ‘O humbled person please listen to me carefully for my words will certainly gladden your heart.”]

3) [“Śrī Kṛṣṇa Caitanya has made His divine appearance in Navadvīpa to liberate you. He has delivered many unfortunate conditioned souls like you across the ocean of worldly, mortal existence.”]

4) [“To fulfil the promise of the Vedas, the Lord has appeared this time with a golden complexion as the son of a brāhmaṇa bearing the Name Mahāprabhu which is very dear to the devotee’s heart. He maddened and overwhelmed all of Nadia with divine joy which was supplemented and enhanced by His beloved brother, the avadhūta, Śrī Nityānanda Prabhu.”]

5) [“Śrī Caitanya, who is Kṛṣṇa Himself, the son of Nanda, has saved the world by generously distributing His own Holy Name. Please you also go to Him take the great privilege of accepting His shelter and attain liberation.”]

6) [“O beloved Lord, impelled by hearing these words, Bhaktivinoda has come weeping to the shelter of your lotus feet and is telling you his life story.”] [The Songs Of Bhaktivinoda Ṭhākura, p 9-11]

 

[33:30 - 34:56 ?] Prabhu deva ramaya daya kora prabhu patit pavan gaura hari ___________________ [?]

 

Śrīla Śrīdhara Mahārāja: Bhaya bhañjana [Śrī-Dayita-dāsa-praṇati-pañcakam] [34:56 - 41:45]

 

Śrīla Govinda Mahārāja:

 

(1)

bhaya-bhañjana-jaya-śaṁsana-karuṇāyata-nayanam

kanakotpala janakojjvala-rasa-sāgara-cayanam

mukharī-kṛta-dharaṇī-tala-hari-kīrtana-rasanam

kṣiti-pāvana-bhava-tāraṇa-pihitāruṇa-vasanam

śubhadodaya-divase vṛṣa-ravijā-nija-dayitam

praṇamāmi ca caraṇāntika-paricāraka-sahitam

 

(2)

śaraṇāgata-bhajana-vrata-cira-pālana-caraṇam

sukṛtālaya-saralāśaya-sujanākhila-varaṇam

hari-sādhana-kṛta-bādhana jana-śāsana-kalanam

sacarācara-karuṇākara-nikhilāśiva-dalanam

śubhadodaya-divase vṛṣa-ravijā-nija-dayitam

praṇamāmi ca caraṇāntika-paricāraka-sahitam

 

(3)

ati-laukika-gati-taulika-rati-kautuka-vapuṣam

ati-daivata-mati-vaiṣṇava-yati-vaibhava-puruṣam

sa-sanātana-raghu-rūpaka-paramāṇuga-caritam

su-vicāraka iva jīvaka iti sādhubhir-uditam

śubhadodaya-divase vṛṣa-ravijā-nija-dayitam

praṇamāmi ca caraṇāntika-paricāraka-sahitam

 

(4)

sarasī-taṭa-sukhad oṭaja-nikaṭa-priya-bhajanam

lalitā-mukha-lalanā-kula-paramādara-yajanam

vraja-kānana-bahu-mānana-kamala-priya-nayanam

guṇa-mañjari-garimā-guṇa-hari-vāsana-vayanam

śubhadodaya-divase vṛṣa-ravijā-nija-dayitam

praṇamāmi ca caraṇāntika-paricāraka-sahitam

 

(5)

vimalotsavam-amalotkala-puruṣottama-jananam

patitoddhṛti-karuṇāstṛti-kṛta-nūtana-pulinam

mathurā-pura-puruṣottama-sama-gaura-puraṭanam

hari-kāmaka-hari-dhāmaka-hari-nāmaka-raṭanam

śubhadodaya-divase vṛṣa-ravijā-nija-dayitam

praṇamāmi ca caraṇāntika-paricāraka-sahitam

 

   [1) He (of divine form) came forth from the birthplace of the golden lotus - the ocean of the mellow of divine consorthood. His large, merciful eyes dispel (the suffering souls’) fear and proclaim (the surrendered souls’) victory. His tongue (constantly) vibrates the whole Earth planet with Śrī Kṛṣṇa saṅkīrtana, his beauty resplendent in the robes of the Sun’s radiance (saffron) that purifies the universe and dispels the suffering of material existence. On his Holy Day of Advent, I (again and again) bow down unto that beloved associate of Śrī Vṛṣabhānunandinī, and the servitors of his lotus feet.

   2) The devotees surrendered in pure devotion are eternally protected at his lotus feet. He is worshippable by the pure souls endowed with sincerity and good fortune, and he accepts (even) those who obstruct the service of Śrī Hari, just to rectify them. As the very fountainhead of mercy upon all mobile and immobile beings, he crushes the inauspiciousness of the whole universe. On his Holy Day of Advent, I (again and again) bow down unto that beloved associate of Śrī Vṛṣabhānunandinī, and the servitors of his lotus feet.

   3) Like a miracle, his body moves with a joyful elegance and charm beyond the world’s understanding, fulfilling the artist’s aspiration. (Or, dancing in pastimes transcendental to the world, his artistic form incites divine love’s hankering). His intellect surpasses that of (even) the demigods, and he is nobility incarnate as the commander in-chief of the Vaiṣṇava sannyāsīs (tridaṇḍi-yatis). The sādhus of profound intellect describe the nature of his personality as meticulously in the line of Śrī Sanātana, Śrī Rūpa, and Śrī Raghunātha, and they speak of him as being on the same plane as Śrī Jīvapāda (being superbly replete in perfect theistic conclusions). On his Holy Day of Advent, I (again and again) bow down unto that beloved associate of Śrī Vṛṣabhānunandinī, and the servitors of his lotus feet.

   4) On the bank of Śrī Rādhā Kuṇḍa at Svānanda Sukhada Kuñja, he is devoted to the service of his Beloved, and (furthermore) he is greatly endeared to the divine damsels of Vraja headed by Lalitā. He is most favourite to Kamala Mañjarī who is pre-eminent in Vṛndāvana, and with the glorious qualities of Guṇa Mañjarī he builds the residence of Śrī Hari. On his Holy Day of Advent, I (again and again) bow down unto that beloved associate of Sri Vṛṣabhānunandinī, and the servitors of his lotus feet.

   5) He is immaculate joy incarnate, or, he is the graciousness or the joy of Vimalā Devī. He manifested the pastimes of his Advent at Puruṣottama Kṣetra in the holy land of Orissa, and he revealed his pastimes of delivering the fallen souls and extending his mercy upon them (by awarding them the gift of divine love) at the ‘new isles,’ or Navadvīpa. Circumambulating Gaura Dhāma in the same way as traditionally done at Vraja Dhāma and Puruṣottama Dhāma, he continuously propagates - the loving desire of Vraja, the divine abode of Vaikuṇṭha, and the holy name of Kṛṣṇa. On his Day of Holy Advent, I (again and again) make my obeisance unto that dear associate of Śrī Vṛṣabhānunandinī, and the servitors of his holy lotus feet.]

   [Śrī-Dayita-dāsa-praṇati-pañcakam, Homage unto Śrī Dayita Dāsa]

   [Śrī Śrī Prapanna-jīvanāmṛtam, p 216-218]

 

Devotee: [42:00 - 44:06]

 

(1)

gurudev!

kṛpā-bindu diyā, koro’ ei dāse, tṛṇāpekṣā ati hīna

sakala sahane, bala diyā koro’, nija-māne spṛhā-hīna

 

(2)

sakale sammāna, korite śakati, deho’ nātha! jathājatha

tabe to’ gāibo, hari-nāma-sukhe, aparādha ha’be hata

 

(3)

kabe heno kṛpā, labhiyā e jana, kṛtārtha hoibe, nātha!

śakti-buddhi-hīna, āmi ati dīna, koro’ more ātma-sātha

 

(4)

yogyatā-vicāre, kichu nāhi pāi, tomāra karuṇā—sāra

karuṇā nā hoile, kāṅdiyā kāṅdiyā, prāṇa nā rākhibo āra

 

[(1) O Gurudeva! By administering a drop of your mercy make this servant of yours infinitely more humble than a blade of grass. Giving me the strength to bear all trials and troubles, free me from desires for personal honour.]

[(2) O lord and master! Inspire me with the power to befittingly honour all living beings. Only then will I sing the holy name of the Lord in great ecstasy, and my offensive activities will cease.]

[(3) When will this person be indeed blessed by receiving your mercy, O lord and master? Devoid of all strength and intelligence, I am very low and fallen. Please make me your own.]

[(4) When I examine myself for worthiness, I find nothing of value. Therefore Your mercy is the essence of life. If you are not merciful to me, then I will constantly weep and weep, no longer being able to maintain my life.]

 

 

84.02.21.B

 

Śrīla Śrīdhara Mahārāja: [00:00 - 08:43 ?]  In the Upaniṣad there is a line, hy utkale puruṣottamāt.

 

[sampradāya vihīnā ye mantrās te niṣiphalā matāḥ

ataḥ kalau bhaviṣyanti catvāraḥ sampradāyinaḥ

śrī-brahma-rudra-sanakā vaiṣṇavāḥ kṣiti-pāvanāḥ

catvāras te kalau bhāvyā hy utkale puruṣottamāt]

 

   [“If someone receives a mantra from a Guru who doesn’t come in a bona fide sampradāya that mantra will have no potency and will be fruitless. Hence in the age of Kali there will arise four founders of sampradāyas, namely Śrī, Brahmā, Rudra and Sanaka. These four Vaiṣṇavas are the sanctifiers of the earth. Their four respective sampradāyas will arise from the Supreme Personality of Godhead in Utkal (Orissa).”]

   [Padma Purāṇa]

 

   In the province of Utkal, and from the place Puruṣottama Jagannātha, some flow of higher truth will come, will spring up from there. And the personages of higher thinking they understand that Bhaktisiddhānta Saraswatī he appeared there in Puruṣottama. And what sort of nectar wave he flowed in Orissa, in Bengal, in India, and afterwards in the whole of the world. The clue of the highest attainment or fulfilment of our life has been given by him. Not to be followed by blind faith, but on the basis of comparative ontological study. Eliminating all possibility of doubts and suspicion about the highest goal of all the jīva, not only a few handful of human beings but the whole creation. Wherever there is life their concern, how comprehensive utilitarianism, not only a handful of human beings, but the whole globe, whole animation world is concerned. Where there is life there is thirst after happiness, pleasure, ecstasy, their all concern comes from this program. “Specially human beings, come and get your fulfilment. Back to home. Sweet, sweet home. And what is the symptom of the home? What are you, yourself? Try to find out your own real self. And from there you can trace what should be your home.”

 

bhidyate hṛdaya-granthiś, chidyante sarva-saṁśayāḥ

kṣīyante cāsya karmāṇi, mayi dṛṣṭe 'khilātmani

 

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

 

   The knowledge what is going on in the human society at present, they’re not dependable. So we cannot depend on this sort of knowledge which is collected from our experience. Experience is limited, and the knowledge that we draw from experience, that cannot but be limited. So the unlimited also has got a relation with the limited - and we’re to find out that. The Unlimited, He has got some relation with limited, and that is genuine, cannot but be genuine. Anyhow we’re to trace that thread, where the unlimited, the faultless, wholesale truth, that is coming in search for me. That is coming to fulfil my object. Anyhow that plane should be traced, sought and traced and found and understood. And that is the only hope. Yam evaiṣa vṛnute tena labhyas.

 

[nāyam ātmā pravacanena labhyo, na medhayā na bahunā śrutena

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

 

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

 

   We’re faulty, but faultless area is there. And when anything will come from that side we shall brush everything aside, and wait, and earnestly try to receive that current, that flow. That type of temperament is to be created, to be trustful for the revealed truth. Limitation, limitation, then defect, defect, all full of so. Hierarchy - one research coming another research going down - not eternal. So there is eternity in the background, and that eternity comes to our help. And anyhow we’re to try to find out that connection, that absolute truth.

   He has got, the Absolute has got in Him, interest for us also. So we’re to search only for that. It’s not our necessity only, but in the Absolute also such necessity exists. Otherwise how He can be absolute? My interest is in Him. Everything represented in Him. So we shall learn to depend on Him, that side. Śrauta siddhānta, that is coming, that is revealed truth. Self effacement and self surrender, and then we can imbibe that truth within our heart. And we can find our home there.

Śrīmad-Bhāgavatam says, bhidyate hṛdaya-granthiś. It is necessary to dissolve your ego, which is made of so many actions, reactions, in this world. Product of experience, faulty, limited experience, you have gathered one ego, a centre of your knowledge, of your interest. Your ego means a centre of your own limited understanding interest. That must be dissolved. Separate interest searching must be dissolved. And then we’ll find a flow coming from inside. And that can recognise the universal plane, wave. Only the negative attachment has made our lot hard, negative side. That should be dissolved, and the positive should be allowed to come out, and the positive will recognise the positive. Bhidyate hṛdaya. Jñāna śūnya, so called jñāna, so called knowledge means knowledge of experience of limited persons. We must get rid of that. And we shall surrender to the good, fundamental plane of natural flow.

   “Come to nature. What man has made of man.” Wordsworth. [From Lines Written in Early Spring]

   Man, you have created your misfortune by your selfish thinking of separate interest. Dissolve that, cure yourself of that, and you’ll find the broadest plane. Bhidyate hṛdaya-granthiś, chidyante sarva-saṁśayāḥ. All doubts will be cleared. Doubt is a disease. Intuitive knowledge is there. Doubt only another side of the competitive school. Where there’s knowledge of experience there cannot but be doubt on the other side, suspicion. It cannot be perfect.

   But there is a plane of consciousness where, which is not acquired by any selfish, or separate interest, that is universal. That has got the power to make known to us that that is absolute knowledge. This knowledge of experience can’t prove what is absolute. But Absolute Himself can prove that He’s Absolute. Absolute knowledge, absolute plane, you’ll find only, do away with the negative side. As a mushroom they have grown within you. Only be saved from your so called friends at the present plane of your interest. Then you’ll find the Absolute. The negative side should be dissolved and you’ll find yourself in the positive plane.

Chidyante sarva-saṁśayāḥ, kṣīyante cāsya karmāṇi. And the dues and the loans that you have incurred, that will be in no time finished. And you’ll be quite at home. You won’t be, you won’t understand that you were in bondage in prison house some time before. Even that sort of reference will also be eliminated. Back to God, back to home.

 

Śrīmad-Bhāgavatam, Śrī Caitanyadeva, and Śrī Bhaktisiddhānta Saraswatī, he came with such universal good of the whole creation. Veda, Upaniṣad, there is also these things, revealed truth.

Vedaiś ca sarvair aham eva vedyo [Gītā, 15.15]   -  Śrutibhir vimṛgyām [Bhāgavatam, 10.47.61]

   All the revealed scriptures they’re only marking towards that direction. Śrutibhir vimṛgyā. They’re only marking that the truth is in this side - Absolute Truth this side. From far away they’re showing the direction. Śrutibhir vimṛgyā. So all the revealed scriptures, their nature is to show the direction, that truth is this side, Absolute Truth is this side. More or less that has been expressed by different scriptures. Of all the revealed scriptures, Śrīmad-Bhāgavatam is considered to be the most lofty.

   And from there, basing there, Śrī Caitanyadeva came and showed to the needy that, “Your home is such, and try to come to home. Everything will be - all your demands you’ll find satisfied more than you can conjecture, you can dream even in your present stage.”

 

   So Bhaktisiddhānta Saraswatī Goswāmī Ṭhākura pushing away many mushroom proposals for the fulfilment of life. They’re rushing to create trouble in the jīva soul. They’re to set aside them. And with clarion call he had to announce that the Bhāgavata’s truth, the Kṛṣṇa consciousness is the highest which can satisfy all our fine and real and happy demands. Unique position he had. He had to fight with many existing proposals, and to establish this Kṛṣṇa consciousness is the final fulfilment of our life.

   So we have gathered here in his birth day today to show our some respects towards that great Ācārya who came for all of us, for the best benefit for all of us. We shall try to show our gratitude towards him, thereby we shall do real service to our own soul.

   And he also liked that everyone coming to him they should also convert themselves to a preaching centre of Kṛṣṇa consciousness, of Gaurāṅga consciousness, Śrī Caitanya consciousness. And thereby their own best interest consciousness is there.

   So if anyone likes to say something about him you’re invited to do so. Of course in short, I won’t be, if you’d like to continue for long time you may do. But I feel tired, old man, I shall have to go very soon, almost immediately from here. Govinda Mahārāja. _____________________________ [?]

 

Śrīla Govinda Mahārāja: _________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: ________ [?] Mahārāja if you want to say anything, you say something.

 

   One thing I omitted unfortunately the name of Śrīpad A.C. Bhaktivedānta Swāmī Mahārāja. For whose gracious activity and preaching we see these foreign faces who have come to Kṛṣṇa consciousness, and Gaura consciousness, and Bhaktisiddhānta Saraswatī’s preachings and talks. To understand and to carry it to the length and breadth of the world. So we should like to adore their presence here.

 

Devotee:

oṁ ajñāna-timirāndhasya jñānāñjana-śalākayā

cakṣur unmilitaṁ yena, tasmai śrī-gurave namaḥ

 

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

 

vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca

patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ

 

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

 

[29:30 - 34:50 ?]

 

Śrīla Govinda Mahārāja: [35:40 -

 

oṁ ajñāna-timirāndhasya jñānāñjana-śalākayā

cakṣur unmilitaṁ yena, tasmai śrī-gurave namaḥ

...

nikhila-bhuvana-māyā-chinna-vichinna-kartrī

vibudha-bahula-mṛgyā-mukti-mohānta-dātrī

śithilita-vidhi-rāgārādhya-rādheśa-dhānī

vilasatu hṛdi nityaṁ bhaktisiddhānta-vāṇī

 

   [“Slashing and smashing the illusion of the whole mundane plane, Dealing the deathblow to the scholars’ manic search for liberation’s throne; Relaxing calculation, for the realm of Pure Devotion in Love of Śrī Rādhā’s Lord Supreme: O Abode of Divine Love - Divine Message of Śrī-Bhakti-Siddhānta, May you dance and play and sing your song within my heart forever.”]

 

vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca

patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ

 

[36:15 - 43:24 ?]

 

 

84.02.21.C_84.02.23.A

 

Śrīla Govinda Mahārāja: [00:00 - 07:25 ?]

...

 

Devotee: [07:27 -28:38] I will try to say something to glorify this beautiful festival to Śrīla Bhaktisiddhānta Saraswatī Ṭhākura. Almost we don’t have anything to say after this beautiful speech of Govinda Mahārāja. Anyway, even though we don’t know Bengali, we could see that he was, through his heart delivering these words to praise our Param Guru Śrīla Bhaktisiddhānta Saraswatī Ṭhākura. So it’s our fortune to participate here in this festival meant for glorifying His Divine Grace.

   We’re feeling that we’re just a very humble insignificant soul which has been fortunate to participate with his assistants. The Spiritual Master and the Ācārya when he comes to this world, when he appears in this world, and manifests himself and his activities, so he always receives the assistance he always comes with his devotees. Some of them are his eternal associates, and also some souls that he recruits from this camp, from this world. So we’re feeling very fortunate.

   We have not in our hands, in our life, anything to repay this immense gift which he has given us. We could not have the grace or the opportunity to have his personal relationship, his saṅga. But anyway he allows us by his immense will of bringing all the souls to Kṛṣṇaloka with Lord Kṛṣṇa. He’s allowing us to participate, to associate with his intimate associates, as His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Mahārāja, and Śrīla A.C. Bhaktivedānta Swāmī Prabhupāda.

   So in this age of Kali-yuga it is said there are so many bad qualities. Kaler doṣa-nidhe rājann. In the Bhāgavatam [12.3.51] we hear that this present age where we’re living it’s all an immense ocean of bad qualities. Mainly we cannot find, we cannot trace even nothing good. Wherever we see, wherever we put our eye, our vision, or wherever we try to endeavour for getting something, we’ll just reach an immense ocean of inauspiciousness, nescience. That means that an ocean, it’s giving that example because an ocean is a vast, very big amount of water. So it’s so big that almost it comprehends everything. So in that way this Kali-yuga is giving us an example of a vast ocean, not of salty water as we’re accustomed, but of these so many bad qualities, inauspiciousness.

   Because mainly people are engaged in so many illicit activities. Illicit activities means, not to cultivate these fortunes of life, this aim of the human life, but mainly just to sleep, mate, defend, just to make these animalistic activities. So some part of the population are engaged in those low class activities, without transcendental aim at all. And another also, another section of the human life are engaged in some cultivation of mundane knowledge, jñāna, speculative knowledge about the Absolute Truth. They want to reach with their very tiny brains they want to reach the infinite. And still there’s another kind of section which practices so many yoga practices just with the aim of getting some control over the subtle elements of this mundane world. So all of them form, all of them gather, form a very big nescience, ignorance, about the welfare of the human society, which is meant for the jīva, for the soul which is within this body.

   So this Kali-yuga is an ocean of so many wrong philosophies which direct the individuals to the wrong direction. Instead of going to looking towards his own fortune, these unlimited amount of jīvas they go astray, misled by all these different apa-siddhānta philosophies. Which do not agree with the devotional school to glorify Rādhā and Kṛṣṇa, propagated by Śrī Caitanyadeva. So the other quality of the ocean is that when you’re within it, you’re almost in a helpless position. It’s such a big amount of water surrounding you that you cannot have any hope that you will be saved. So that is the real situation, position, of the jīva soul within this age of Kali. There is so much inauspiciousness, so much ignorance around it that they’re almost in a helpless situation.

   So only by the grace of those stalwart devotees, only by the grace of the will of Kṛṣṇa, this hopeless situation can be given up, can be made aside. And promote a very beautiful, a very expansive, a very hopefully future within Kṛṣṇa consciousness.