His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

 

 Forty five combined MP3 transcripts from to 85.04.28.A to 85.10.25.B_85.10.26.A

 

 

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85.04.28.A

 

 

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85.05.01.A

 

Śrīla Śrīdhara Mahārāja: ...his lecture stopped, and he became dumb, no reply. He’s going everywhere He is, everywhere. Only we want to have a real eye to see Him. Everywhere He is. There’s no place where He’s not present, as I told. Is there any place where He’s absent? __________________ [?]

 

   “I’m everywhere, at the same time I’m nowhere. Everything in Me, nothing in Me. Try to understand My peculiar position, Who am I.”

 

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]

 

   Still some analogy also given.

 

yathā mahānti bhūtāni, bhūteṣūccāvaceṣv anu

praviṣṭāny apraviṣṭāni, tathā teṣu na teṣv aham

 

   [“O Brahmā, please know that the universal elements enter into the cosmos and at the same time do not enter into the cosmos; similarly, I also exist within everything and at the same time I am outside everything.”] [Śrīmad-Bhāgavatam, 2.9.35]

 

   Just as the ether is present everywhere, and everything is within it. But still, that thing is not ether, ether is not that thing. Earth and suppose air, everywhere there is air, there is heat, but everything is not fire. Distinction and non distinction of everything. Mahāprabhu said acintya bhedābheda, something common, something different. Distinction and non distinction, with one, with another, this is the general characteristic. Ke?

 

Badrinārāyaṇa: Teresa from Portugal.

 

Śrīla Śrīdhara Mahārāja: Oh, a lady? I took her as a man, boy. Such is the condition of my eyes. Ha, ha, ha. And still I’m living. With this also I’m living, I’m seeing, I’m talking, and I’m giving answers to your questions. What sort of man am I?

 

Badrinārāyaṇa: Divine.

 

Śrīla Śrīdhara Mahārāja: With so much defect. Ha, ha, ha. So I can’t understand a word of that.

 

Badrinārāyaṇa: You are seeing only ātmā.

 

Śrīla Śrīdhara Mahārāja: Eh?

 

Badrinārāyaṇa: Only ātmā you are seeing.

 

Śrīla Śrīdhara Mahārāja: Mania. I’m living with mania, particular. Search of Gaurāṅga, Kṛṣṇa, Gaura, Kṛṣṇa. That mania has swallowed me.

 

   When I was to die a few months ago I asked Nimāi, where should I go away leaving this body? What do you think?

   “You will be perfect there where you are you will be in these gradual - you are talking, you dealing are in thought, as you are dealing now you’ll be there.” He told.

 

   And Govinda Mahārāja gave some ________ [?] The direct connection with Him is not possible, so Bhaktisiddhānta, our Guru Mahārāja, he told, “Think that you are one step lower. Your Gurus, they’re in direct connection with Him, and you, just below the step, and carrying out his order. Don’t try to have direct connection with Him.”

   That was a great help to me. Yes. Our Guru Mahārāja told like that. That is a peaceful position. Otherwise always searching, very fearfully searching but not finding, not satisfied, it’s not possible, so that is troublesome. The second step, that is rather peaceful. Go on serving according to his order, thinking that I’m not in direct connection but my Guru is in direct connection. According to his advice I’m going - he’s there. That is some peaceful attitude _____________________ [?] In comparison with the huge infinite, and all the friends departed. They retired under this creed. Bon Mahārāja, Kṛṣṇa Dāsa Bābājī, Yājāvara Mahārāja, Paramahaṁsa Mahārāja.

   Very fearfully Nimāi told in that way. And Govinda Mahārāja told in another way. I was pacified, yes, that is the safe position, and it is also given out both by śāstra and sādhu. That take that position, not trying to have any direct connection with Him - little indirectly. Ke?

 

Badrinārāyaṇa: Goswāmī Mahārāja.

 

Bhakti Sudhīra Goswāmī Mahārāja: Akṣayānanda Mahārāja he’ll be coming soon.

 

Śrīla Śrīdhara Mahārāja: Are you thinking about Him?

 

Goswāmī Mahārāja: Him?

 

Śrīla Śrīdhara Mahārāja: _____________________ [?] Searching after Him. Kuntī Devī wanted unfavourable circumstances materially, considering that is favourable for His relationship.

 

vipadaḥ santu [tāḥ śaśvat, tatra tatra jagad-guro

bhavato darśanam yat syād, apunar bhava-darśanam]

 

   [“I wish that all those calamities (poisoning, arson, cannibalism, the vicious assembly, exile in the forest, the battle), would occur again and again so that we could have Your darśana again and again, for seeing You means that we will no longer see repeated births and deaths.”] [Śrīmad-Bhāgavatam, 1.8.25]

 

   Her calculation, she invited danger in life, so that when we’re helpless, disappointed, from every difficult direction, naturally our search will go towards Him for solution, under the pressure. Self forgetfulness, surrender, to such circumstances that may be favourable for my spiritual life, to surrender to that circumstance. Anyhow, na vinaśyati [Bhagavad-gītā, 8.20], once coming in connection with Kṛṣṇa, never, no destruction can come. Tatrapi sarva sambandha [?] Any connection, slight connection, that will save you, definitely - question of time. Na vinaśyati, because whatever little connection we get with Him, that is invulnerable to the extreme, nothing can oppose, or crush, destroy that - such quality. Even Vaikuṇṭha connection, Brahman, Paramātmā connection, or similar things also cannot cope with it. It is of such arrangement, such quantity. None can stand fighting against Him. Though very little connection but its nature is such. Ultimately that will conquer the whole area. Others will have to retire, can’t stand any competition.

 

māṁ hi pārtha vyapāśritya, ye ’pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās, te ’pi yānti parāṁ gatim

 

   [“O son of Pṛthā, low-born persons of degraded lineage, women, merchants, or labourers - they also attain the supreme destination by taking full refuge in Me.”] [Bhagavad-gītā, 9.32]

 

   If any connection with some mal deed, that also - others will be all finished by reaction - but there cannot be any reaction from coming in His connection, no trace.

 

Badrinārāyaṇa: Nārada Muni ____________________ [?]

 

Śrīla Śrīdhara Mahārāja: Where do you come from?

 

...

 

Śrīla Śrīdhara Mahārāja: ...he lived on the banks of the Ganges, about forty years back. One day he approached me and told, “I have seen Kṛṣṇa.”

   I told him, Kṛṣṇa is not very cheap thing. Don’t say to me, go to some other.

   “No, no. I have seen Him. Not only I’ve seen myself, but I’ve shown Him to many others here.”

   His mad talk continued here. I told, we’ve got some study about what is Kṛṣṇa, how to see, what is the signs, all these, we have cultured something. So not like ordinary man, I have seen Kṛṣṇa and I shall follow you to go and see Kṛṣṇa.

   “Yes, I showed so many.”

   You might have seen some monkeys. So Kṛṣṇa is not a thing that will come here, this eye, this physical eye. Then that gentleman went away. Again, why you are deceiving yourself? You know how is Kṛṣṇa and who can see Him. And after seeing Him what will be the condition? Some general knowledge, you know that how you are troubled by this lust, the anger, the greed, so many things within you. And you say you’re a brāhmaṇa’s son in a human birth. And you’re wasting, deceiving others and yourself. Don’t deceive you.

   That created some impression in him that day. Then after some days he left everything, that female dress, and cut off his hair, and came. “Yes. What you have said it is true. I’m still a slave of my senses. How can I get the truth? You give me dīkṣā.”

   But Śrauti Mahārāja was present that day, he stopped me. “Don’t. He’s a hypocrite. Today he’s come to you, again another day he’ll go after some other clan. Don’t give him” So I avoided him.

 

   So Kṛṣṇa is not so easily to be seen and to be attained, not to be got within the fist.

   He’s everywhere, He’s nowhere. Everything in Him, nothing in Him. He’s such.

   “I’m everywhere, I’m nowhere. Everything in Me, and nothing in Me. At the same time.”

   Search for Kṛṣṇa, with this background.

...

 

Śrīla Śrīdhara Mahārāja: To maintain ones position, the current is always passing. Within the current to maintain ones position, that also requires some force. But there is also dynamic character, though apparently static. But no progress is progress, ha, ha, specially in relation with the infinite. To maintain ones position in unfavourable circumstance, that is not very easy. Hare Kṛṣṇa. Hare Kṛṣṇa.

Vipralambha, rather that is more powerful. Vipralambha, the painful harmony, that I’m not having any place in the harmony. A very peculiar thing. The greatest necessity for Him is He. To fulfil the highest necessity, to come to Him, that is to get Him. This is a very peculiar thing.

 

   Once I delivered a lecture in a Madras meeting where the scholars of the Madhva School, they made arrangement for Madhvācārya’s birthday or so. They made me president. And Nagaraja Sharma, a professor of the Madhva School, delivered lectures. In the beginning I gave some preliminary lecture, there I mentioned about Mahāprabhu.

 

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

 

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

 

   A slight touch in his lecture I traced, that to think ones own self to be so mean as the blade of grass and sahiṣṇunā, what may be the achievement there? To think ones own self to be very low, very mean, how can that be the means to attain the higher thing? A slight remark.

   Then again in the conclusion, presidential address, I got the chance of mentioning. Who can see himself mean - who is in the relativity of the big. So only the jīva, soul, can think himself very lowest of the lowest when he’s having the conception of the great infinite. As much as he’ll have some conception of the infinite, cannot but think in comparison, meanest of the mean. So here, realisation is measured by this way, what he’ll see. And who can think himself big, he’s thinking big, in relativity with the small, he’s big and other things are small, he’s finished. So when he’s living in the infinite, smallest of the small, meanest of the mean, he cannot but think of the real criterion of our improvement towards infinite consciousness. Ke?

 

Devotee: Viśvānanda.

 

Śrīla Śrīdhara Mahārāja: Vipralambha. As much as connection we get of Him, so much our hankering must be intensified. So good, so good, so beautiful, so capturing, so charming, that will be the sign. And in a negative side - ‘I have got Him.’ Ha, ha. That will be like dream, not normal, abnormal, if you think.

 

ye kāle vā svapane, dekhinu vaṁśī-vadane, sei kāle āilā dui vairi
[‘ānanda’ āra ‘madana’, hari’ nila mora mana, dekhite nā pāinu netra bhari’]

 

[punaḥ yadi kona kṣaṇa, karāya kṛṣṇa daraśana, tabe sei ghaṭī-kṣaṇa-pala
diyā mālya-candana, nānā ratna-ābharaṇa, alaṅkṛta karimu sakala]

 

   [“Whenever I had the chance to see Lord Kṛṣṇa’s face and His flute, even in a dream, two enemies would appear before Me. They were pleasure and Cupid, and since they took away My mind, I was not able to see the face of Kṛṣṇa to the full satisfaction of My eyes.”] [“If by chance such a moment comes when I can once again see Kṛṣṇa, then I shall worship those seconds, moments and hours with flower garlands and pulp of sandalwood and decorate them with all kinds of jewels and ornaments.”]

   [Jagannātha-vallabha-nāṭaka, 3.12-13] & [Caitanya-caritāmṛta, Madhya-līlā, 2.37-38]

 

   When I got Him in dream, not normal position, that seems to be abnormal. He came and He united with me, that is like a dream. The ocean of viraha, separation, it’s always unsatisfied. For the time being that wonder is extreme satisfaction. And that may be permanent with that - that others are enjoying Him, and I’m marking it from a distance. This second position, that can be more permanent, and that may be satisfying.

 

   Mahāprabhu when He’s giving description that in His samādhi, transcendental condition, He saw that He’s in Govardhana, and gopīs and Kṛṣṇa.

   Gopīs are trying to utilise Me for His service, Kṛṣṇa’s service, in such a way. And their mood, they’re going to be united with Kṛṣṇa and His service. I was seeing with great pleasure ______ [?] Very innermost and purest type of ecstasy I was feeling when I saw that they’re maybe one step nearer. Not direct connection with Kṛṣṇa. But connection with gopīs, Kṛṣṇa, will be outsider, onlooker. That can stay something, may come to our view, but one step lower.

   And there, the sweet sound of their movement and their ornaments, all these things, how beautiful, I was experiencing. At that time you all took Me to this mundane world by chanting the Name of Kṛṣṇa viraha. By the noise of the sound of Kṛṣṇa, you took My, drew My attention to this plane of affliction. You disappointed Me from that connection, disconnected from that happy connection. In samādhi, as in a dream stage we have got experience, Kṛṣṇa viraha.”

 

   So indirect, telescopic system, what is far, far away, only through many differences in between we can have some idea, telescope. Tad dāsa-dāsa-dāsānāṁ dāsatvaṁ dehi me prabho. A peculiar thing, not direct. If I go to see direct I can’t see - so far. But only telescopic glass, many set in between, then I can have some idea. Just as the sun, we can see him from a particular distance, but if we want to see him nearer we’ll be finished. Approaching towards ________ [?] we’ll be finished on the way to see him.

 

   Adjustment is such. Always we’ll see from behind the Guru, Vaiṣṇava. Through them we shall have some. So Rādhā dāsya, that is the submission to the greatest seer. Always from behind Her, or in other rasa behind Him, or behind Her, we’re supposed to have a sight of Him. That is the strategy.

Yogaḥ karmasu kauśalam [Bhagavad-gītā, 2.50]

 

Devotees: Skill. Art. Expertise.

 

Śrīla Śrīdhara Mahārāja: In a war the kauśala is used in what term?

 

Akṣayānanda Mahārāja: Strategy. How to approach.

 

Śrīla Śrīdhara Mahārāja: That is the secret of the trade, trade secret, the secret to success. Testing point.

   Kṛṣṇa. Gaura Hari. He’s everywhere. We can’t see Him. How fun it is. Everything in Him, He’s everywhere. And we cannot see Him. What is the fun? Really He’s the existence of the existence, maintaining all existence, He’s at the back of every existence. But that is lost with us.

 

vraje prasiddhaṁ nava-nīta-cauraṁ, gopāṅganānāṁ ca dukūla-cauram

[aneka-jamārjjita-pāpa-cauraṁ, caurāgragaṇyaṁ puruṣaṁ namāmi]

 

[Who is famous throughout Vraja as the Butter Thief

Who steals the cloths of the cowherd girls

Who steals the sins that a devotee accrues over many lifetimes

I bow to that Lord, the Foremost of Thieves]

 

[Chaurāgragaṇya-Puruṣāṣṭakam

First of Eight Prayers Glorifying the Best of Thieves

An ancient prayer by an unknown Vaiṣṇava author]

[Radha-Krishna Nectar, compiled by Dasaratha-suta dāsa, p 206]

 

   To steal everything is His habit, ha, ha, stealing, caura. His existence also conceived like a thief. Thief comes, goes, his activity is always undercover, not known, stealthily. Thief’s movement is always stealthy. So His nature, His existence is like that. When He comes He comes also like a thief.

 

   One gentleman told, I was a student in Baharampur College, went to hear lecture from some Goswāmī ________ [?] I heard, he told, I remember, “Because He’s a thief so we’re relieved, we’ve got some hope.”

 

   How? Because we can invite big men, but they may not have time to come. But a thief we try our best to oppose him by erecting walls and barriers and alarms and so many, but still, uninvited, stealthily he comes and finishes his duty. So we’re by nature such that there are so many boundary walls that none can enter, God cannot enter. But because He’s a thief He enters our heart and captures it. And it’s the advantage that He’s a thief. Uninvited. We may put thousands of barriers on the way of His coming, but the thief he manages all these difficulties and still comes. Uninvited and finding so many oppositions also the thief comes.

   So naturally so many barriers we’re accustomed for exploitation, so many barriers there are. Nothing can disturb my exploiting business of different type, so so many barriers are there, then renunciation. But He does not care for all these blockades and He comes and captures my heart. That is our solace that He’s a thief. Otherwise we have no hope, we’re such. We’re in such position that every step there’s barrier of saṁskāra, gross and subtle. Superstition, knowledge, conception of separatism, that is guarding us. But only because He’s a thief He does not care for all those barriers of any kind and comes to steal my heart.

 

   Hare Kṛṣṇa.

 

Devotee: Guru Mahārāja. While preaching, sometimes they ask us, “Have you seen Kṛṣṇa? If you’ve not seen Kṛṣṇa how can you preach about Him?”

 

Śrīla Śrīdhara Mahārāja: So, it’s very easy to see Kṛṣṇa? Ha, ha. Eh?

 

Devotee: My stock answer is ____________ [?]

 

Śrīla Śrīdhara Mahārāja: You’ve seen Kṛṣṇa of your mental doll, giving mental as Kṛṣṇa, there is Kṛṣṇa. Kṛṣṇa is not a doll of my concoction, not my eternally forgetful mentality. What is Kṛṣṇa? That is not an easy thing, Kṛṣṇa conception. He’s nowhere, He’s everywhere, He’s nowhere. So we’re to take He’s nowhere. And because we’re searching Him, He’s everywhere. The nowhere class also not eliminated. But we’re encouraged to think that He’s in Guru, Vaiṣṇava. Try to think like that. To me He’s nowhere, but to my Guru He’s everywhere. We’re to hold ourselves in such a subtle ___________ [?] And that also always just on the head of my Guru. Guru menasira purna sobha pai sata guṇa [?] When we try to see every step of my Guru then He comes with him. ______________ [?] We cannot have any vision direct.

   So in Rāmānanda Rāya’s talk there he’s saying,

 

ye kāle vā svapane, dekhinu vaṁśī-vadane, sei kāle āilā dui vairi
[‘ānanda’ āra ‘madana’, hari’ nila mora mana, dekhite nā pāinu netra bhari’]

 

[punaḥ yadi kona kṣaṇa, karāya kṛṣṇa daraśana, tabe sei ghaṭī-kṣaṇa-pala
diyā mālya-candana, nānā ratna-ābharaṇa, alaṅkṛta karimu sakala]

 

   [“Whenever I had the chance to see Lord Kṛṣṇa’s face and His flute, even in a dream, two enemies would appear before Me. They were pleasure and Cupid, and since they took away My mind, I was not able to see the face of Kṛṣṇa to the full satisfaction of My eyes.”] [“If by chance such a moment comes when I can once again see Kṛṣṇa, then I shall worship those seconds, moments and hours with flower garlands and pulp of sandalwood and decorate them with all kinds of jewels and ornaments.”]

   [Jagannātha-vallabha-nāṭaka, 3.12-13] & [Caitanya-caritāmṛta, Madhya-līlā, 2.37-38]

 

   “When He gave His sight to Me, two enemies came to capture Me. _________ [?] Some sort of ecstatic feeling, and when My heart was captured with some unprecedented pleasure, inestimable pleasure, and they got the upper hand and they disturbed Me having My perception about Him. ‘Ānanda’ āra ‘madana.Hari’ nila mora mana. I was overwhelmed by these two feelings from Me, so I could not have a proper estimation about Him.

   If in future I get such chance, then I shall, hari’ nila mora mana, dekhite nā pāinu ______ [?] Then when I went to see Him, He’s nowhere. But if I get another chance then I shall try to satisfy that time, that the time may not pass like lightening. That time is coming and going like lightening. And that also I was captured by two feelings, and I could not have any proper estimation of Him. But if second time I get that chance I shall try to satisfy the time, that he may stay for some time. And then I will try to have a conception about Him, if I can fix the time. The time does not stand, it’s like lightening, passed.”

 

   So Yogamāyā, this relativity, all this external paraphernalia. Raja comes, means it depends on the - for a king to come to some place it depends mostly on his paraphernalia, not so much on him. They will recommend, “Yes, you can go there, it is quite safe.” And with dignity he’ll be welcomed, reception, all these things. So Yogamāyā, They manage. So we shall rather try to satisfy the paraphernalia. ‘He’ means He’s got a big paraphernalia, high paraphernalia, Yogamāyā.

 

   And He says, “Though I’m independent, still, practically I’m dependent to My devotees. Who has left everything and coming towards Me in Durvāsā’s case.”

 

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]

 

   “As if I’m dependent, I become dependent to My - though I’m independent, I seem to be dependent on the devotees. They have left everything and come to Me. How I can cross them and do anything whimsically?”

 

   So the clever persons, really, who has got some idea of devotion, they’ll go more towards the devotee than to Him. Not direct approach. Bhakta-parārdhīno.

 

   And He Himself says, “They can sell, they can take Me to a market and can sell Me.”

 

   Mahāprabhu says, about Vāsudeva Datta, “His devotion is so intense that he can sell in the market that Kṛṣṇa. _________________ [?] Wherever that Vāsudeva Datta will make marketing about Me, I go there. I’m so indebted and so closely connected with him.” So,

 

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

 

   [“Even though a person is a very learned scholar of the Sanskrit Vedic literatures, he is not accepted as My devotee unless he is pure in devotional service. However, even though a person is born in a family of dog-eaters, he is very dear to Me if he is a pure devotee who has no motive to enjoy fruitive activity or mental speculation. Indeed, all respect should be given to him, and whatever he offers should be accepted. Such devotees are as worshippable as I am.”] [Hari-bhakti-vilāsa, 10.127]

   [Śrīmad-Bhāgavatam, 7.15.2, purport] & [Gauḍīya Kaṇṭhahāra, 3.59]

 

kṛṣṇa se tomāra, kṛṣṇa dite pāro, tomāra śakati āche

āmi to’ kāṅgāla, `kṛṣṇa’ `kṛṣṇa’ boli’, dhāi tava pāche pāche

 

   [“Kṛṣṇa is yours, therefore you are able to give Him to others. This is certainly within your power. I am indeed wretched and fallen, simply running after you crying “Kṛṣṇa! Kṛṣṇa!”]

   [Bhaktivinoda Ṭhākura’s Ohe! Vaiṣṇava Ṭhākura, 4]

 

   And it’s a peculiar thing, he also in his turn, he’s also looking after the favour of his own Guru. So telescopic system, and there is reality also. But that does not diminish the value of reality but enhance, that is the peculiarity. So bhakta saṅga. Kṛṣṇa saṅga - to have connection, association with Kṛṣṇa, something abstract, mostly. So the śāstra has given more stress to the association of the devotees. Try to see there in him, in the devotee. That is concrete view, and then śāstra.

 

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

 

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

 

   When there was four Āḷvārs, or three Āḷvārs perhaps, they lived contemporary. Then in a dark night these three met perhaps in some occasion, festival or so, in a temple compound. But they were not known to one another, they heard their name, Āḷvār. Āḷvār means parṣada. Then...

 

 

85.05.01.B_85.05.04.A

 

Śrīla Śrīdhara Mahārāja: ...dark night, and talking with one another. Then they could find they have met their friends by talking in a dark night, though not seeing anyone.

   Then one of them told ultimately, “Do you feel the existence of a fourth person here?”

   Another said, “Yes, a fourth person is here.”

   About Whom they’re talking, that is the Lord Himself. These three devotees, and one suggested a fourth person, about Whom they’re talking, He’s also there.

 

[nāhaṁ vasāmi vaikuṇṭhe, yogināṁ hṛdayeṣu vā] mad bhaktāḥ yatra gāyanti, tatra tiṣṭhāmi nārada

 

   [The Lord Himself says: “O, Nārada, wherever My devotees sing My praises I cannot but be present there.”] [Śrīmad-Bhāgavatam, 4.2.41 & 4.30.35, purports]

 

   They felt in that plane, that line of knowledge, they tried to understand this better. The fourth Person about Whom they’re talking, He’s present here. And His presence was felt in some other means, way, and that was reality. Just as a scientist in his research laboratory, he can find something what ordinary persons cannot understand. But he’s sure in his laboratory, in his machine, this is such, cannot be otherwise. Something like that. And that sort of layer they use in their understanding, there they can feel something. Otherwise all will say, “The devotee can - he finds something in a devotee. They give up everything, all the charm of the world, and go to serve the Guru and the devotee. But ordinary world they ridicule. Oh. They’re suffering from mania. And this man was good, but now he’s attacked by some mania and running after that thing.” That will be there.

 

ātmārāmāś ca munayo, nirgranthā apy urukrame

kurvanty ahaitukīṁ bhaktim, ittham-bhūta guṇo hariḥ

 

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

   [Śrīmad-Bhāgavatam, 1.7.10]

 

   So especially to establish the reality and dignity of devotion, the ____________ [?] those that are very proud of knowledge, they’re the greatest enemy. But when anyone of that section goes to devotion gets stability there.

 

   So when Śukadeva, who was, who had his dignified position amongst the jñānīs, that brahma-jñāna, always in connection with conscious mood. He’s always living cent percent in the relativity of consciousness, ignoring this world of exploitation. In his eye, no search for any exploitation, but oneness with subjective reality, always subjective reality. He never comes down to see the objective world for exploitation. Always at that level. And when he comes to establish - and that is very similar to some non specified, non differentiated thing, that Brahman - but when he comes to say about personality, about specification, differentiated world, then the jñānīs they gave some attention to his talk.

   So Catuḥsana, they’re not idolaters, they’re not concocting anything. Already have got the broadest idea of the basic fundamental consciousness. And they’re going to say about specified things, about the activity, about the relationship with the paraphernalia, then there may be something.

   Śukadeva says in that assembly of the higher authorities of different sections of highest realisation.

 

pariniṣṭhito 'pi nairguṇye, uttamaḥ-śloka-līlayā / gṛhīta-cetā rājarṣe, ākhyānaṁ yad adhītavān,

 

   [“O saintly King, I was certainly situated perfectly in transcendence, yet I was still attracted by the delineation of the pastimes of the Lord, who is described by enlightened verses.”]

   [Śrīmad-Bhāgavatam, 2.1.9]

 

   “I’m Śukadeva. You all know that I’m well established in the continued thought of consciousness. And fully eliminated from material representation of plurality. But I was attracted by some cosmos. I was well established in the chaos of non differentiated perception of pure consciousness. But I came, my mind was attracted towards another cosmos. So a cosmos is in the higher association, on the other side, on the higher side of this ordinary general conception of consciousness. And that is not constructed by, or produced by any material things here. There is also earth, there is also air, there is also light, there is also sky, these luminaries, persons living there in that conscious world. In that conscious world also the specification there is in the fullest ecstasy, fullest development, everything. Rather, whatever we find here, everything is in causal position there. And that is very charming, attractive, beautiful, and that captured my heart towards it. So don’t think that what I say about Kṛṣṇa līlā it is a part of this mundane world. Don’t mistake that. It’s something transcendental, supernatural, supra-mental. There is such thing, similar thing, but that is very ecstatic, joyful, and charming. In this way, cid-vilāsa.”

 

   Gaura Hari. Gaura Hari.

 

Badrinārāyaṇa: _____________ [?]

 

Śrīla Śrīdhara Mahārāja: All right. So here I stop.

 

...

 

[08:35 -

 

Devotee: _______________________________________ [?]

 

Akṣayānanda Mahārāja: _________________________ [?]

 

Śrīla Śrīdhara Mahārāja: ________________________ [?]

 

17:20 ?]

 

Śrīla Śrīdhara Mahārāja: There was one epic in Sanskrit, written by ________ [?] who was contemporary of Kālidāsa, he has written a verse there.

   “What I have written here, that may not be appreciated by the present generation. But still I foster this hope that kāla ___________ [?] Time has no end, and ___________ [?] and the earth is also immeasurable. So in any time, in any corner of the earth, anyone may come up who will appreciate this epic.”

 

   Mahāprabhu has given out the highest thing here. And in any time, in any corner of the world, someone may appreciate.

 

Akṣayānanda Mahārāja: Yes. And Kavirāja Goswāmī also something told, “I cannot give, but I cannot not give. I should not speak all these things, but I cannot avoid.”

 

Śrīla Śrīdhara Mahārāja: Kahibāra kathā nahe [Caitanya-caritāmṛta, Madhya-līlā, 2.83]

 

[śuddha-prema-sukha-sindhu, pāi tāra eka bindu, sei bindu jagat ḍubāya]
kahibāra yogya naya, tathāpi bāule kaya, kahile vā kebā pātiyāya

 

    [“Unalloyed love of Kṛṣṇa is like an ocean of happiness. If someone gets one drop of it, the whole world can drown in that drop. It is not befitting to express such love of Godhead, yet a madman must speak. But even though he speaks, no one believes him.”] [Caitanya-caritāmṛta, Madhya-līlā, 2.49]

 

   Mahāprabhu Himself says, “This is not to be spoken out, tathāpi. Still the mad they cannot check him, go on expressing. Kahile vā kebā. And if it is given out, who is there who will come to put faith in these things? No one will have, no one will trust, no one will have faith, believe such things.”

   ‘Oh this is all imagination.’ Still, the extraordinary brain...

 

Akṣayānanda Mahārāja: Tuṅga-vidyā.

 

Śrīla Śrīdhara Mahārāja: ...you may call him mad, still he’ll go on, continuing to say that thing.

   Tuṅga-vidyā dāsī. Tuṅga-vidyā is one of the eight friends of Rādhārāṇī. And she’s much well versed in music, dancing, etc. Tuṅga-vidyā. And you are her maidservant.

 

Akṣayānanda Mahārāja: Dāsī. Dāsī means maidservant.

 

Śrīla Śrīdhara Mahārāja: Maidservant, she friend of that Tuṅga-vidyā.

 

Akṣayānanda Mahārāja: Very wonderful.

 

Śrīla Śrīdhara Mahārāja: One of the eight bosom friends of Rādhārāṇī. Tuṅga-vidyā.

 

Akṣayānanda Mahārāja: Very wonderful name.

 

Śrīla Śrīdhara Mahārāja: Tuṅga-vidyā perhaps the Prabodhānanda Sarasvatī in Gaura līlā. He’s famous for his sentimental and fervent writing, about Rādhārāṇī, what She has said, He has said.

 

Akṣayānanda Mahārāja: _____________________ [?]

 

Śrīla Śrīdhara Mahārāja: Tuṅga-vidyā dāsī.

 

Akṣayānanda Mahārāja: Mahā bhāgya, most fortunate, you’re the most lucky.

 

Śrīla Śrīdhara Mahārāja: Anurādhā says that she’s very earnestly serving in different departments. And I ordered her to take care of the cows also.

 

Tuṅga-vidyā dāsī: ___________________________ [?]

 

Śrīla Śrīdhara Mahārāja: Cleansing the cow house.

 

Akṣayānanda Mahārāja: I have seen, when the Vaiṣṇavas take prasāda, after she comes with cloth and cleans. I have seen it yesterday.

 

Śrīla Śrīdhara Mahārāja: Yes. There was one king, Pratāparudra, in Orissa, Jagannātha. On his behalf many requested Mahāprabhu Śrī Caitanyadeva, “You please show Yourself once. He’s very eager to have a darśana of You.”

   But Mahāprabhu did not give. But when He found that when Jagannātha is coming out in the chariot, the king, he himself he’s brushing, cleansing the way, that attracted Mahāprabhu. “Oh, he sits on the throne, but to Jagannātha he’s a sweeper.” Now His heart was melted, and a little after that very day embraced that Pratāparudra Mahārāja. A sweeper, mean sevā, which is considered to be very mean service, that is highly appreciated in the higher circle.

   So tṛṇād api sunīcena, a soul thinking himself, or herself, so low, who can really think himself very low he’s very noble. Only the noble can feel and think themselves to be very low. As one comes in connection with infinite, truly he cannot but see him very small, smallest of the small. So that is the criterion how far one has progressed in his conception about infinite. The proof is that how much he’s feeling himself to be the lower and lowest. That is the standard of measuring how much he’s made progress towards infinite conception, sambandha jñāna. Who is he in this universe? What degree of real conception he has got about that? One who can think himself very, very low, smallest of the small, then he should be understood by the experts, ‘He’s a real devotee. He has got real connection with the Lord. So he has become so low, showing himself so mean.’

 

Akṣayānanda Mahārāja: Mahārāja Pratāparudra he told,

 

tava kathāmṛtaṁ tapta-jīvanaṁ, kavibhir īḍitaṁ kalmaṣāpaham

[śravaṇa-maṅgalaṁ śrīmad-ātataṁ, bhuvi gṛṇanti ye bhūridā janāḥ]

 

   [“O Kṛṣṇa, the nectar of Your words and the narrations of Your pastimes give life to us, who are always suffering in this material world. This nectar is broadcast all over the world by great souls, and it removes all sinful reactions. It is all-auspicious and filled with spiritual power. Those who spread this message of Godhead are certainly doing the greatest relief work for human society and are the most magnanimous welfare workers.”] [Śrīmad-Bhāgavatam, 10.31.9]

 

Śrīla Śrīdhara Mahārāja: Unconsciously Mahāprabhu showed, “Who are you that are pouring nectar in My ear?” Mahāprabhu unconsciously embraced him at that time. “You are pronouncing that verse, tava kathāmṛtaṁ. Who are you that’s helping me to drink this nectar?” And embraced him, as if unknowingly who is he.

 

Tuṅga-vidyā dāsī: I have a question. Behind the material form there are many spirits. We can see them and can we communicate also with them? Behind this I see many people, many faces everywhere, and I draw them.

 

Akṣayānanda Mahārāja: She says, “Behind the material form there are many spirits. I think I see that behind the material form there are many spirits. So can I communicate with them?”

 

Tuṅga-vidyā dāsī: Or have any hope?

 

Akṣayānanda Mahārāja: “Can I have some hope?” She says.

 

Śrīla Śrīdhara Mahārāja: Yes. They’re also getting help.

 

Tuṅga-vidyā dāsī: I see and I draw.

 

Śrīla Śrīdhara Mahārāja: It depends on their disposition. If they’re recipient then from there also they can have help.

 

Akṣayānanda Mahārāja: ___________________________________________________________ [?]

 

Devotee: _________________________________________________________________________ [?]

 

Tuṅga-vidyā dāsī: The spirits all fly, also then they’re like the sun and the wind and the clouds.

 

Śrīla Śrīdhara Mahārāja: With what attitude the spirit you come in connection, what attitude they’ve got?

 

Akṣayānanda Mahārāja: She says like the sun and the wind and the moon.

 

Śrīla Śrīdhara Mahārāja: The personality behind the sun, the personality behind wind?

 

Akṣayānanda Mahārāja: ______________________________ [?]

 

Śrīla Śrīdhara Mahārāja: There are different phases of existence, so that when one comes to siddhi he comes in connection with all those. But without God connection if you indulge yourself in experiencing their association that will be waste of time. Whatever you’ll do there must be some interest for satisfaction of Kṛṣṇa and His men. Whatever you do, that must have the interest, the satisfaction of Kṛṣṇa. Otherwise you must not indulge yourself to be charmed by so many different type of visions. There siddhi, yoga siddhi, may take ones own self towards so many phases of the existence of the world. Infinite classes are there.

   But our business is with Kṛṣṇa consciousness, eliminating all different conceptions that are found in this material and subterranean, and super material, that is very fine material world. Infinite. There is also Bhūr, Bhuvaḥ, Svaḥ, Mahā, Jana, Tapa, Satyaloka, different planes of conception of the material world. But we’re not concerned with that, we’re concerned with Kṛṣṇa consciousness.

 

Tuṅga-vidyā dāsī: So I shall not draw?

 

Śrīla Śrīdhara Mahārāja: Otherwise our lives after lives may be devoted in different aspects of this infinite world, but there’ll be no end. No end, search or quest, even of the material - suppose space, or time, whatever you search after, no end. So you must not allow yourself to be misled, misguided, to know about so many things in the creation. It is infinite. You are to withdraw rather from all such tendencies and concentrate yourself only in the service of Kṛṣṇa and His own. So withdraw from the world. Otherwise my spiritual life will be snatched by them and we shall have a birth in those different planes. But Kṛṣṇa is not to be found there in different planes strata of life. Only through the sādhu which is very rarely that connection can be had, sudurllabhā. Bhūr, Bhuvaḥ, Svaḥ, Mahā, Jana, Tapa, Satyaloka. Then Virajā, Brahmaloka, siddhaloka, so many planes of life of subtle experience. But we won’t go towards them, eliminating, all elimination. Even eliminating Nārāyaṇa consciousness we shall try to have Kṛṣṇa consciousness only. So many demigods are there, they have got their own sphere, we’re to avoid them.

 

[yadi karibe kṛṣṇa-nāma sādhu-saṅga kara] bhukti-mukti-siddhi-vāñchā dūre parihara

 

   [“If you are going to chant the Holy Name, keep the association of the pure devotee and totally abandon all your desires for enjoyment, liberation, yogīc perfections or miracles.”] [Prema-vivarta]

 

   All these ultra engagements should be avoided.

 

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-sindhu, 1.1.11] & [Caitanya-caritāmṛta, Madhya-līlā, 19.167]

 

   Only concentrate, focus.

 

   When the Pāṇḍavas and Kauravas they were having training from Droṇācārya, then one day to test their education about the weapons, Droṇācārya put a doll of a bird on a branch of the tree. And asked them to pierce the eye of that bird. Then one by one, so many, Yudhiṣṭhira, and Duryodhana, they’re all asked, “What do you see? You are to pierce the eye of that bird which is pushed on the branch of that tree. What do you see?”

   “Yes, I’m seeing everything.”

   Yudhiṣṭhira told, “Yes, I’m seeing the bird, whole bird and the tree.”

   And so many “Oh, we’re seeing.”

   “Oh. Keep your weapons.” Then he asked another, “What do you see? It is necessary that you will only pierce the eye of the bird. What do you see?”

   “Yes, I’m seeing the bird, the tree.”

   “Oh. Take off your weapon.”

   Then Arjuna was asked to pierce the eye, and he was asked, “What do you see?”

   “I’m seeing the bird.”

   “No tree or anything?”

   “No, I can’t see anything.”

   “Are you seeing the whole bird?”

   “No.”

   “What do you see?”

   “Only the eye of the bird.”

   “And nothing you are seeing?”

   “No, I’m not seeing anything else, but only the eye of the bird I see.”

   “Yes. You throw the arrow.”

 

   So our attention towards Kṛṣṇa will be such, all eliminating. I can’t see anything but Kṛṣṇa. And all my energy must be directed towards service of Kṛṣṇa. Kṛṣṇa and kāṛṣṇa, His agent. Kṛṣṇa and His agent, I’m seeing them, I can’t see anything else. If I see so many things then I’d not be able to hit the mark.

   Do you follow?

 

Tuṅga-vidyā dāsī: Yes.

 

Śrīla Śrīdhara Mahārāja: So we shall try as much as possible only to look at Kṛṣṇa and His own, and eliminating all else. Even forgetting sometimes my own body, self forgetfulness to the totality. And not only self forgetfulness, that is the negative side, but Kṛṣṇa remembrance, only looking at Kṛṣṇa and His own. That is the positive side. And self forgetfulness the negative side. All, with everything self forgotten, only Kṛṣṇa consciousness. I even do not feel myself in the service of Kṛṣṇa. That we’re to acquire.

   Do you understand?

 

Tuṅga-vidyā dāsī: Yes. But they give me message.

 

Śrīla Śrīdhara Mahārāja: So eliminate all those impressions of past life, or your yoga practice, or this, that. That should be eliminated wholesale, and only Kṛṣṇa consciousness. And that also as represented by Mahāprabhu Śrī Caitanyadeva.

   Kṛṣṇa is also represented by many. Even the anarchist party they also have reverence for Kṛṣṇa, for Gītā. They get their encouragement from Bhagavad-gītā. ‘Life is nothing, death is nothing,’ and that is utilised for their anarchism. So that is not Kṛṣṇa consciousness. So many men appreciate the Bhagavad-gītā from different directions.

   But as Mahāprabhu has directed us to see Kṛṣṇa we want to see Kṛṣṇa in that type. That type of Kṛṣṇa we want to see. When Kṛṣṇa entered the playground of Kaṁsa where he made some conspiracy to kill Kṛṣṇa, Balarāma, by his appointed hooligans, and Kṛṣṇa entering, different mentality having different estimations about Him.

 

mallānām aśanir nṛṇāṁ naravaraḥ strīṇāṁ smaro mūrttimān

gopānāṁ svajano 'satāṁ kṣitibhujāṁ śāstā svapitro śiśuḥ

mṛtyur bhojapater virāḍ aviduṣāṁ tattvaṁ paraṁ yogināṁ

vṛṣṇīnāṁ paradevateti vidito raṅgaṁ gataḥ sāgrajaḥ

 

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

 

   In this way. One section looking at Him and feeling something. Some say, “Oh. He’s a great wrestler.” Some say, “Oh. He’s a dreadful thing.” The yogīs say, “Oh. We try to have meditation on Him. We’re searching about Him and He’s that wonderful thing of our meditation.” The parents say, “Oh. He’s my own child.” In this way. And the wrestlers they say, “Oh. He’s the God of death approaching towards us.” In this way the different sections having different view about Him.

 

   So we want to have a view as Mahāprabhu has given us. As Vṛndāvana, Vraja, His cowherd friends, Nanda, Yaśodā, the gopīs, how they’re seeing Him and got, we - our aim is that, the loving, overflowing with love, sweetness. That Kṛṣṇa we’re searching after, the object of our search, Kṛṣṇa.

 

   Gaura Hari bol. Gaura Hari bol.

 

   Today the departure day of Śyāmānanda. He was first initiated into as friend, sākhya rasa, friendly service. But anyhow his fortune was somewhat different.

   One day when from Nandagram he’s marching towards Kalivan [?] in the early morning chanting the Name of Kṛṣṇa very cheerfully. Suddenly he found that one beautiful girl she’s searching for something near the boundary line of the land on the way. Just before that he found one very bright piece of jewellery ornament. He, Śyāmānanda, took that and put into his Hari Nāma choli and going on chanting. Now he found, he cast his eyes back towards that space where he found that jewel, and found a very beautiful girl is searching after something there. Then he went back and approached the girl. “What do you search here?”

   “At night when we came to be united with Kṛṣṇa, and going back at that time, our Mistress Rādhārāṇī, some ornament slipped away from Her body. And I’m searching after that.”

   “Oh. I have got it. Is this it? Does this belong to your Mistress?”

   “Yes.”

   This nipur, the ornament of the ankle, and that was given to her and she disappeared. She put it on his forehead, the girl put that nipur on his brow, forehead, and disappeared suddenly.

   Then he had some awakening in the heart from the friend service towards this mādhurya service, the consorthood, suddenly awakened in him. And he approached Jīva Goswāmī, and Jīva Goswāmī gave him dīkṣā...

 

 

85.05.28.A_85.05.29.A

 

Śrīla Śrīdhara Mahārāja: And Mahāprabhu gave him the charge to look over all the devotees there.

   When he went to Rādhā-kuṇḍa found that Dāsa Goswāmī sitting under the shade of a tree, he’s taking the Name. And next, about a few yards, a tiger is taking water.

   Sanātana Goswāmī approached Raghunātha Dāsa, he suddenly found __________ [?] in his front, fell flat at his feet. “By your order I have come to give some order to you. You please at least build a cottage. Don’t stay under the tree. A tiger was taking water here nearby. At least one cottage. This is my request, order to you. I shall send a person to build a cottage for you, and please accept it.” So by his order he built the cottage at Rādhā-kuṇḍa. Rādhā-kuṇḍam ihāpi gokula-pateḥ premāmṛtāplāvanāt.

 

[vaikuṇṭhāj janito varā madhu-purī tatrāpi rāsotsavād

vṛndāraṇyam udāra-pāṇi-ramaṇāt tatrāpi govardhanaḥ

rādhā-kuṇḍam ihāpi gokula-pateḥ premāmṛtāplāvanāt

kuryād asya virājato giri-taṭe sevāṁ vivekī na kaḥ]

 

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

 

   Rādhā-kuṇḍa, that is very special place for Rādhārāṇī, along with Her friends that special choice there.  Other groups do not approach. Candrāvalī has got another place: sakhī-sthalī. That is the place for Candrāvalī’s group. And Rādhā-kuṇḍa is for Rādhārāṇī’s group.

 

   One day, in his last days, Raghunātha Dāsa Goswāmī used to take one pot of this buttermilk, a small pot constructed by one leaf.

   His attendant thought, “He only takes one pot, so if I can have a big leaf, I can prepare a big pot and then he will take some more.” With this idea, he searched for that tree with big leaves and found in sakhī-sthalī that there those trees have got big leaves. He took that and with a big leaf prepared a big pot, and filled up with buttermilk he approached Dāsa Goswāmī.

   “Oh, where have you found such a big leaf? A big pot you have.”

   “I found it in sakhī-sthalī.”

   “Is it?

 

   [Śrīla Śrīdhara Mahārāja perhaps gestured in such a way that encouraged devotees to laugh]

 

   The sentiment may grow to such degree of jealousy. Still, they’re the first group of Kṛṣṇa’s devotees.

 

   In Bhaktivinoda Ṭhākura’s song, we find, sakhī-sthalī nāhi heri nayane, dekhile śaibyāke paraye mane.

 

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

2) duṅhāra milane ānanda kori, duṅhāra biyoge duḥkhete mari

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

 

[Bhakti-pratikūla-bhāva Varjanāṅgīkāra,

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

[From Śaraṇāgati, The Songs of Bhaktivinoda Ṭhākura, p 32-34]

 

   “We avoid sakhī-sthalī. We don’t care to have a look at that, because if we see that Śaibyā - Śaibyā means Candrāvalī’s assistant. Just as Lalitā, Viśākhā are Rādhārāṇī’s assistants. So Śaibyā, Padma, they’re assistants of Candrāvalī, so they’re the antagonistic party, they remind her, so we don’t, we avoid sakhī- sthalī.”

 

   When Prabhupāda continued whole Vraja-maṇḍala parikramā for a month, with thousands, but no camp in the sakhī-sthalī. Even we had camp in Varṣāṇā and Yāvaṭ, not in Nandagram. Ha, ha. Nandagrama is a common place. But we were always on the side of Rādhārāṇī, to show that our camp was established in Varṣāṇā, and the next camp went to Yāvaṭ. And from there we came to visit Nandagrama, the place of Kṛṣṇa. We’re always on the side of Rādhārāṇī. Rādhā-Govinda. Without, everything else is intolerable to us.

 

   Dāsa Goswāmī said, bakārināpi. Āśābharair-amṛta-sindhu-mayaiḥ. This last appeal to Rādhārāṇī.

   “I want Your favour, at all cost. If You do not favour me I do not want this Vṛndāvana, this, that. Even I do not want Kṛṣṇa Himself, if I do not get Your favour. Without You I do not want any Kṛṣṇa.”

 

   Without Rādhārāṇī - that famous śloka, this is Rādhā-dāsya, the highest attainment of the Gauḍīya.

 

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

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

 

   [“O Varoru my beautiful, most magnanimous Goddess, my heart is flooded with an ocean of nectarean hopes. I have somehow been passing time until now eagerly longing for Your grace, which is an ocean of ever cherished nectar. If still You do not bestow Your mercy on me then of what use to me are my life, the land of Vraja, or even Śrī Kṛṣṇa who without You, is simply a mighty hero, the destroyer of demoniac forces like Baka.”] [Vilāpa-kuṣumāñjali, 102]

 

   Prānair, even my life, vrajema, this Vraja Dhāma, and bakārināpi, and even that bakāri Kṛṣṇa I don’t want. I want You, and then with You I want Govinda.”

 

   Rādhā-Govinda, Giridhari, and not Giridhari alone. There is possibility of accommodation of other group, we can’t allow that. First we want You, then we want Hari. That is Gauḍīya Vaiṣṇava schools highest sentimental realisation. Gaura Hari bol.

 

Akṣayānanda Mahārāja: So Giriraja is above rāsotsavād, govardhanaḥ, ihāpi ?

 

Śrīla Śrīdhara Mahārāja: Ah! From Vṛndāvana, rasa, Govardhana a selected few, and then Rādhā-kuṇḍa is acme, the wholesale. We get Kṛṣṇa whole there. In other places some not wholesale, but prejudiced. Vṛndāvana a common temperament for all the gopīs. But in Govardhana a selected few, qualified, not ordinary, not all, mass. And in Rādhā-kuṇḍa only the special group there.

   Gaura Hari. All these things have been heard. We must give all our attention towards _________ [?]

That cannot be acquired - it will come out of itself. Our full aim will be towards the lower part.

 

sakhyāya te mama namo 'stu namo 'stu nityam / dāsyāya te mama raso 'stu raso 'stu satyam

 

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

 

   Our whole attention will be towards service. And Kṛṣṇa’s will may take us to the higher standard. We won’t be a party to that. Our full attention will be towards the feet. But if He wants to utilise me in any way that is His lookout. That will be the temperament. Tad dāsa-dāsa-dāsānāṁ [dāsatvaṁ dehi me prabho.] Make me servant of the servant of the servant. That will be the real temperament of a real devotee, always going down. But when Kṛṣṇa wills to do anything He may utilise me in any way. That is the temperament.

 

   Gaura Hari. Gaura Hari. Gaura Hari. Badrinārāyaṇa prabhu ___________________ [?]

 

[11:00 - 12:33 ?]

 

Akṣayānanda Mahārāja: He says, “The soul, ātmā, jīvātmā, kesagra śata bhāgasya, how do we explain that, that the soul is so small?

 

[bālāgra-śata bhāgasya śatadhā kalpitasya ca, bhāgo jīvaḥ sa vijñeyaḥ sa cānantyāya kalpate]

 

   [“If we divide the tip of a hair into one hundred parts and then take one part and divide this into another one hundred parts, that ten-thousandth part is the dimension of the living entity.”]

   [Śvetaśvatara-Upaniṣad, 5.9] & [Gauḍīya Kaṇṭhahāra. 10.8]

 

Śrīla Śrīdhara Mahārāja: It’s an analogy. Smallest of the small, smallest particle, smallest unit of the conscious soul, like atom or electron. As atom or electron is considered to be the smallest constituent element, so the soul is the smallest particle of the conscious world. Smallest of the small.

 

Akṣayānanda Mahārāja: But that is only an analogy?

 

Śrīla Śrīdhara Mahārāja: Ah! And that analogy is given if one hair breadth - that is the sign of small, hair breadth. And if that breadth that can be hundred times divided into hundred, and again one portion of that into hundred, you may - that is an analogy about the soul affairs. But its nature is sarva vyadhi, all pervading, just light, whatever small, its effulgence is to certain extent. In that sense, acalo ’yaṁ sanātanaḥ, sthāṇur sarva-gataḥ, means that, concentrated in one position but as a spark its halo is such, in that way.

 

[acchedyo ’yam adāhyo ’yam, akledyo ’śoṣya eva ca
nityaḥ sarva-gataḥ sthāṇur, acalo ’yaṁ sanātanaḥ]

[avyakto ’yam acintyo ’yam, avikāryo ’yam ucyate
tasmād evaṁ viditvainaṁ, nānuśocitum arhasi]

 

   [“The soul is indivisible and cannot be burned, moistened, or dried up. He is everlasting, constant, unchangeable, and ever-existent. Nothing can obstruct his passage.”] [“This soul is imperceptible, inconceivable, and unaffected by the sixfold mutations (birth, existence, growth, maturity, diminution, and destruction). Therefore, knowing the soul in this way, you can no longer lament.”] [Bhagavad-gītā, 2.24-25]

 

Akṣayānanda Mahārāja: Yes. So that means the soul is actually much finer than the...

 

Śrīla Śrīdhara Mahārāja: Finer, that is quality is of that kind, like light.

 

Akṣayānanda Mahārāja: That is a rough example, rough analogy only.

 

Śrīla Śrīdhara Mahārāja: As sarva-gataḥ ______________ [?] in the sense that has got feeling in the whole of the body. In every part of the body souls _________ [?] that consciousness ________ [?]

 

Akṣayānanda Mahārāja: In your Gītā, that he can take the body of demigods, humans, ________ [?] all different species, sarva-gataḥ.

 

Śrīla Śrīdhara Mahārāja: Sarva-gataḥ.

 

Akṣayānanda Mahārāja: All-approaching.

 

Śrīla Śrīdhara Mahārāja: May be qualified to be posted anywhere and everywhere, as duty. Sometimes Brahmā, sometimes Śiva, sometimes ___________________ [?] Sarva-gataḥ. And all-pervading, so many there, these particles are innumerable _______________________________ [?] everywhere the particle is present, not one, but similar.

 

Akṣayānanda Mahārāja: Then a question arises, I was discussing with one friend yesterday, that if every atom, if everything is conscious, in Vedic conception everything is conscious, that means every atom also in the māyā śakti, every atom is also cetan, conscious.

 

Śrīla Śrīdhara Mahārāja: Ha, ha. Yes.

 

Akṣayānanda Mahārāja: In the higher conception. Eṣa bhāgavatottamaḥ. Bhagavad bhāvam ātmanaḥ.

 

[sarva bhūteṣu yaḥ paśyed, bhagavad bhāvam ātmanaḥ

bhūtāni bhagavaty ātmany, eṣa bhāgavatottamaḥ]

 

   [“A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Consequently they always see Kṛṣṇa everywhere and in everything. One who is situated on the topmost platform of devotional service is known as an uttama-bhāgavata.”]

   [Śrīmad-Bhāgavatam, 11.2.45]

 

   So every atom in māyā śakti is also jīva.

 

Śrīla Śrīdhara Mahārāja: Yes.

 

Akṣayānanda Mahārāja: So then the danger will come.

 

Śrīla Śrīdhara Mahārāja: Māyā śakti doing service, rendering indirect service to the Lord.

 

Akṣayānanda Mahārāja: Yah. Now somebody will say that jīva has become māyā śakti.

 

Śrīla Śrīdhara Mahārāja: Not jīva.

 

Akṣayānanda Mahārāja: Then what will happen? How to...

 

Śrīla Śrīdhara Mahārāja: Lower than jīva. Jīva is in the rank of śiva, and the potency of śiva is māyā śakti, in general. It is possible only to finite jīva, illusion is possible only with the jīva. Illusion, māyā means illusion. Illusion is possible only with jīva, not above, so under the jīva. False notion, false imagination, that is concerning jīva, not anything higher.

 

Akṣayānanda Mahārāja: Yes. Above is Yogamāyā, below is Mahā-māyā, above is Yogamāyā.

 

Devotee: Mahārāja. Is the world real or unreal?

 

Śrīla Śrīdhara Mahārāja: Ha, ha. Real, that it is, otherwise just as a disease in a body is real, otherwise why we shall make so much to remove the disease. All the Ācāryas they’re trying their utmost to remove māyā, illusion. So Śaṅkarācārya says that illusion is unreal, that is error, that is nothing. But Vaiṣṇava, that is something, otherwise you are trying hard to remove that thing? It is there. _______________________ [?]

But it is there, it is a particular indirect potency there.

 

Devotee: It is real but a dream, not concrete substance, but a dream.

 

Śrīla Śrīdhara Mahārāja: His conception of the truth.

 

Devotee: As acintya bhedābheda, it is both concrete as well as dream.

 

Śrīla Śrīdhara Mahārāja: Yes. Everything comes under that, acintya bhedābheda.

 

Devotee: So the world is concrete as well as dreamlike, simultaneously?

 

Śrīla Śrīdhara Mahārāja: Dreamlike. Those underlying illusory things seem concrete.

 

[21:00 - 26:12 ?]

 

...

 

Śrīla Śrīdhara Mahārāja: I’m told that he has purposely avoided.

 

Bhakti Sudhīra Goswāmī: Yes.

 

Śrīla Śrīdhara Mahārāja: He’s his disciple, and also he has published Gītā. And without referring to that and the comparison, all these things, how it can be done so. He has avoided that I was told. When I heard the introduction I found no reference, then I told there’s no reference, so I purposefully avoided. So some comparison may come in question. And Akṣayānanda Mahārāja has got some delicate position, he’s his disciple. All these things, they told me.

 

Bhakti Sudhīra Goswāmī: Yes. And so many have been given credit. It’s one thing if no one had been given credit, but so many have been given credit.

 

Śrīla Śrīdhara Mahārāja: Who are they? Bhaktivinoda Ṭhākura, Prabhupāda, all these...

 

Bhakti Sudhīra Goswāmī: No. Not like that.

 

Badrinārāyaṇa: Almost everybody.

 

...

 

Śrīla Śrīdhara Mahārāja: ...parakīya, where upayānti te, I have written the meaning of this upayānti te that the parakīya sambandha. What do you think?

   “Yes. We heard that. What can come __________ [?]

 

Bhakti Sudhīra Goswāmī: See, that could have been used...

 

Śrīla Śrīdhara Mahārāja: That was his...

 

Bhakti Sudhīra Goswāmī: Mahārāja. That would have been a very nice introduction for Hidden Treasure.

 

Śrīla Śrīdhara Mahārāja: Ke bolchen?

 

Badrinārāyaṇa: He says that would have made a good introduction.

 

Śrīla Śrīdhara Mahārāja: Swāmī Mahārāja’s...

 

Bhakti Sudhīra Goswāmī: Yes, saying this. Without this, and then introduction.

 

Badrinārāyaṇa: Yes. A few lines would have made a nice introduction.

 

Bhakti Sudhīra Goswāmī: See, because Mahārāja, the way it appears - there’s an introduction in the book by Govinda Mahārāja, in the Gītā.

 

Badrinārāyaṇa: There’s an introduction in the book by Govinda Mahārāja.

 

Śrīla Śrīdhara Mahārāja: Yes.

 

Bhakti Sudhīra Goswāmī: So his introduction was written in nineteen sixty one, I think. So it’s saying in the introduction there are no Gītās available in the devotional school. Do you understand?

 

Badrinārāyaṇa: At that time.

 

Bhakti Sudhīra Goswāmī: Right. But this book is being published in nineteen eighty five.

 

Badrinārāyaṇa: When Govinda Mahārāja wrote his introduction he told that there were no...

 

Śrīla Śrīdhara Mahārāja: No?

 

Bhakti Sudhīra Goswāmī: He says, where is it? They’re mainly from, what does he say? They’re from...

He just says that...

 

Śrīla Śrīdhara Mahārāja: Where that hint I gave about the inner meaning of Gītā at that time _______ [?]

Viśvanātha Cakravartī Ṭhākura only very...

 

Bhakti Sudhīra Goswāmī: It just mentions that there are so many Gītās...

 

Śrīla Śrīdhara Mahārāja: Cakravartī Ṭhākura only given in a very remote way, that this knowledge is not ordinary knowledge, jñāna vaisista. Dadāmi buddhi-yogaṁ, jñānī yogena bhāsvatā. That jñāna, after the final stage of devotion then jñāna is, knowledge is being introduced again, jñāna-dīpena bhāsvatā [Gītā, 10.11] How it is possible? Viśvanātha Cakravartī only gave hint, “This knowledge is not ordinary knowledge, it has got its speciality.” Only this was mentioned, but what was that, that was not explained.

   I have given explanation to that, because his is like jñāna śūnya bhakti, and jñāna is hidden in particular case. Soka moha.

 

   “When they’re in separation, extreme pain in separation, at that time I go and show them Myself with clear knowledge.”

 

   “Oh! My Son has eaten.” When Śacī Devī after cooking very favourite things for Nimāi, then she thought, “Nimāi is sannyāsī. These are very favourite curries I have sent to Him.” So she began to shed tears. “Where is my Nimāi? These things are very favourite.” Nimāi suddenly appeared and began to eat there.

 

   Aka buli asru bari darinu mayan astre lastre ari jaya korinu vacan [?]

   Mahāprabhu says in Purī, “Remind My mother this Dvādaśī day she did such, and I went there immediately and took the prasādam there, from her hand.”

 

   Śacī Devī also saw, “Oh! Nimāi _____________________ [?] that was past. Then, what is that? I had a dream? Nimāi’s a sannyāsī. He left home long ago. But what I saw Nimāi is taking food. What is this? Am I mad? Or I’ve not served anything in the dish? Or any dog or some beast, animal came and left? Or at all I’ve not served any food here? Have I not cooked?” She going and searching in the dining room. “A little, yes it is there, I have cooked. Then, what I saw?” All these things.

 

   For the time being when they’re very madly feeling separation pain, suddenly He appears, shows them, “I am here.” Soka moha. For the jñāna, the warning, jñāna-dīpena bhāsvatā, I have explained in that way.

 

Bhakti Sudhīra Goswāmī: Yes, wonderful explanation.

 

Śrīla Śrīdhara Mahārāja: Upayānti te, upa and upayānti te. Who have fully attained continuous devotional life, again then I give suggestion towards parakīya. Upayānti te, upa means that, upapati means lover, not wedded husband, lover. So upayānti means this parakīya. That after they achieve the highest acme, even crossing the society, and the śāstric order, they establish a secret relation of the highest connection with the Supreme. There should not be anything between the two. “My Lord and myself, no śāstra, no society should come between us.” So that sort of relationship __________________________________________ [?]

   And I asked Swāmī Mahārāja, “I have interpreted this in such a way.”

   Swāmī Mahārāja answered, “Yes.” Short reply. “What can be the meaning otherwise?”

   Because I told him that they have come to the finish of the devotion, again how this is coming.

 

Bhakti Sudhīra Goswāmī: Very deep realisations.

 

Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Ha, ha, ha. Hidden Treasure. Gītā-gūḍhārtha-gauravam, in the vandana Sanskrit.

 

[vande śrī-guru-gaurāṅgau, rādhā-govinda-sundarau]

sa-guṇau gīyate cātha, gītā-gūḍhārtha-gauravam

 

   [Bowing down to the holy feet of Śrī Guru, Śrī Gaurāṅga, and Śrī Śrī Rādhā Govindasundara, all accompanied by Their associates, I shall sing the great glory of the hidden treasure of Śrīmad Bhagavad- gītā.] [Hidden Treasure of the Sweet Absolute, Introduction, p xxxvii]

 

   The very hidden meaning of singing the glory of the very hidden meaning in Gītā. Gūḍhārtha- gauravam. That was also written in the beginning. Gūḍha means secret, hidden, ārtha means meaning, and gaurav means glory. I’m singing the glory of the very hidden meaning in Gītā. Gūḍhārtha-gauravam.

 

Devotees: ________________________________________________________ [?]

 

...

 

Śrīla Śrīdhara Mahārāja: So that might have raised some questions from the other party. But there was only one, the question of etiquette, formal question. All others silent.

 

Bhakti Sudhīra Goswāmī: Well, I mean from in this way, the etiquette...

 

Śrīla Śrīdhara Mahārāja: What Caru Swāmī told, “Why you have gone to ______________________ [?] which is not mentioned in Gītā As It Is? So it is eliminated there. Other possibilities of other interpretations is eliminated, no basis there. So it is a bad adventure to cross his opinion, that I’m giving here like Gītā As It Is.

 

Bhakti Sudhīra Goswāmī: Yes, but we should show...

 

Śrīla Śrīdhara Mahārāja: And you feel encouragement to see more there.

 

Bhakti Sudhīra Goswāmī: We should show that the author of As It Is, we should show that Swāmī Mahārāja the author of As It Is, who has given As It Is, that he would approve of this interpretation.

 

Śrīla Śrīdhara Mahārāja: He will prove?

 

Bhakti Sudhīra Goswāmī: Approve.

 

Śrīla Śrīdhara Mahārāja: Approve?

 

Badrinārāyaṇa: Yes, of this interpretation.

 

Bhakti Sudhīra Goswāmī: Of Hidden Treasure.

 

Śrīla Śrīdhara Mahārāja: Yes, but only I myself is witness.

 

Bhakti Sudhīra Goswāmī: That’s enough. Who else can we trust?

 

Śrīla Śrīdhara Mahārāja: But they want to blaspheme me. And you heard the recent flaws against you, Akṣayānanda Mahārāja, and Purī Mahārāja. Suddenly came, that rumour, that they have sent men against

_____________________________ [?]

 

Bhakti Sudhīra Goswāmī: Māre kṛṣṇa rākhe ke, rākhe kṛṣṇa māre ke – [If Kṛṣṇa protects someone, no one can kill him, and if Kṛṣṇa wants to kill someone, no one can save him.]

 

Śrīla Śrīdhara Mahārāja: __________________________________________________ [?]

 

Badrinārāyaṇa: And all three are here...

 

...

 

Śrīla Śrīdhara Mahārāja: ...had consultation with him, and this is approved that this sort of ruling cannot be avoided. That was his opinion. I asked him here. That I have given such interpretation because after the highest trace of bhakti again how jñāna comes here? Jñāna-dīpena bhāsvatā. Who was in the acme of devotional stage, the jñāna-dīpena, the light of jñāna is necessary for them he says, how it is possible?

   So Swāmī Mahārāja - Śrīdhara Mahārāja asked him, I have given the way out this way. “Yes.”

 

   And another, that upayānti te, after their complete surrendered connection with Kṛṣṇa, then again, dadāmi buddhi-yogaṁ taṁ. “I give them suggestion, upayānti, to come to Me through parakīya rasa.”

   That also he told, “Without this, what other interpretation can be possible?”

 

   So that is my private talk. You may mention or may not, because they may laugh at you. But some appreciation that this sort of Gītā hidden truth that’s coming to the educated public of the civilised world. At the bottom we cannot avoid the gift of Swāmī Mahārāja. Otherwise it was not impossible. He was a man of secluded life and what he thought it was there. ______________________________________________ [?]

 

Bhakti Sudhīra Goswāmī: The only thing I could add Mahārāja, is that you are a perfect Vaiṣṇava.

 

Śrīla Śrīdhara Mahārāja: ________________________________________________ [?] so many pictures are there showing so many people in appreciation of Śrīdhara Mahārāja _________________________ [?]

 

   The westerners came in connection with Mahāprabhu _________ the divine love mainly through Swāmī Mahārāja. So that is the basis. We shall be thankful, mostly thankful to him. In this way you can adjust.

 

Devotee: _____________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: ________________________ [?]

 

Nimāi: Something should be mentioned about Swāmī Mahārāja.

 

Śrīla Śrīdhara Mahārāja: Mentioned and in a dignified way in one place dedicated to Swāmī Mahārāja something, mainly to compensate. What do you say?

 

Bhakti Sudhīra Goswāmī: Yes Mahārāja.

 

Śrīla Śrīdhara Mahārāja: Ha, ha, ha.

 

Nimāi: So it can be done now.

 

Bhakti Sudhīra Goswāmī: It may be possible.

 

Śrīla Śrīdhara Mahārāja: _____________________ [?]

 

Nimāi: Please do the finishing into workmanship is all right that none can understand it is added later on.

 

Bhakti Sudhīra Goswāmī: Yes. These men who did this book are expert, first class. He did it once in Śrī Guru And His Grace in Malaysia.

 

 

85.05.29.B_85.05.30.A

 

Bhakti Sudhīra Goswāmī: Galaxy of stars. In astronomy there’s Andromeda, the galaxy.

 

Śrīla Śrīdhara Mahārāja: ____________________________ [?]

 

Nimāi: _________________________ [?] Different spheres, galaxies.

 

Bhakti Sudhīra Goswāmī: Well this, that’s a galaxy. Because it’s a science booklet.

 

Nimāi: _________ [?] Omniscience, name of this pamphlet, booklet, is Omniscience ____________ [?]

 

Bhakti Sudhīra Goswāmī: Like omniscient.

 

Nimāi: __________________________________________________________________________ [?]

...

 

Śrīla Śrīdhara Mahārāja: Ultimate ________ [?] of all of us is hopeful, ________ [?], fulfilment, and home comfort. This is assured, we’re all right. Svarūpe sabāra haya, golokete sthiti. Self determination, the highest reach ultimately of all of us is there. So this optimistic conclusion is above all. No despair, no disappointment. Whatever threatening from the atomic or neutron bomb, we’re distributing this news. And this is inevitable, we distribute to you all, the panic stricken men of the present civilised world. The panic stricken of the present civilised world, “Oh, you come to attend, this is guaranteed, our happy end is guaranteed here.” That may be the conclusion. Guaranteed, happy end, fulfilment is guaranteed, ha, ha, and this is such. And the steps are in this way, whatever. Home. Back to God, back to home. None can oppose. Ahaitukī, apratihatā. That fundamental wave underlying, that is, none can oppose. Ahaitukī. That is causeless and none can oppose. Irresistibly we’re going towards that goal. So hope, solace, consolation, to the reactionary of the present scientists we’re giving. Śṛṇvantu viśve amṛtasya putrāḥ. ______________ [?]

 

Bhakti Sudhīra Goswāmī: Sons of nectar.

 

Śrīla Śrīdhara Mahārāja: Abhi, abhaya, no fear.

 

Akṣayānanda Mahārāja: Akuto-bhayam. Harer nāmānukīrtanam. Yogināṁ nṛpa nirṇītaṁ.

 

Śrīla Śrīdhara Mahārāja:

 

[etan nirvidyamānānām, icchatām akuto-bhayam
yogināṁ nṛpa nirṇītaṁ, harer nāmānukīrtanam]

 

   [“O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge.”] [Śrīmad-Bhāgavatam, 2.1.11]

 

   So ultimately abhi, no fear __________________ [?] The clarion call ________________________ [?] No fear. All these threatening, they’re temporary, and in the lower stage. And you, your ātmā, you yourself is above that. We have come to give this news to the science stricken people, population, educated population. The consolation to the scientific educated population.

 

Nimāi: Victims to science.

 

Śrīla Śrīdhara Mahārāja: Victims. Consolation to the abhay vāṇī, the clarion call, or something impressing.

 

Akṣayānanda Mahārāja: Yan-nāma vivaśo gṛṇan. Yad bibheti svayaṁ bhayam.

 

Nimāi: Āpannaḥ saṁsṛtiṁ ghorāṁ.

 

Śrīla Śrīdhara Mahārāja: Āpannaḥ saṁsṛtiṁ ghorāṁ. This will apply for good. Āpannaḥ saṁsṛtiṁ ghorāṁ. We’re very much overwhelmed with the apprehension of destruction.

 

āpannaḥ saṁsṛtiṁ ghorāṁ, yan-nāma vivaśo gṛṇan
tataḥ sadyo vimucyeta, [yad bibheti svayaṁ bhayam]

 

   [“Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Kṛṣṇa, which is feared by fear personified.”]

   [Śrīmad-Bhāgavatam, 1.1.14]

 

   Giving the connection, divine sound, by which they can avoid all these things very easily. Immediately they can be above all these threatening things. Only by getting identification of their own proper self, then all is finished. Only try to get your proper identification back, that soul is immortal, it is above all this destructive threatening. Only this point try to catch, and then you’re above. And then you’ve got a life of prospect to march forwards. And this is nothing, a negligible thing - to avoid the threatening of death that is most negligible lower order of proper reading. And your positive life is long, to march towards Goloka, Kṛṣṇa consciousness. And this is, in a negative way that will be, all this dreadfulness will be avoided, in a negative, negligent way.

 

āpannaḥ saṁsṛtiṁ ghorāṁ, yan-nāma vivaśo gṛṇan
tataḥ sadyo vimucyeta, yad bibheti svayaṁ bhayam

 

   That can give the corresponding threatening to these threatening of the material world. Svayaṁ bhayam. The dread of this scientific conquest that will be benumbed. That will get fear, frightened, the threatening will be frightened itself. Such higher knowledge is there, and such hope of consolation of life of everybody is there. This is useless and ineffective, it is a hoax of illusion, nothing else.

   So abhi. Śṛṇvantu viśve amṛtasya putrāḥ ____________________ [?] You are child of the immortal soil. Try, this is primary lesson to you all my affectionate children, that viśve amṛtasya putrāḥ, that you are immortal, you are child of the immortal soil. So this is the primary teaching of the Upaniṣad. And there are many things to be developed, to get developed knowledge about from the structure underground. Sweet, sweet structure is there. But the primary teaching, to get out of this dread of the threatening of the so called scientific civilisation, and their slaves of scientific civilisation. The threatening of the slaves of scientific civilisation. All your attempts are futile, know you will fight amongst you and you’ll be finished. But the real interest of the animation won’t be touched in any way by you, it won’t be touched. That is rather that will be - get a fresh chance to establish itself in the desert. The dawn of real life is coming on the brain of the present suicidal civilisation.

 

   Kṛṣṇa. Kṛṣṇa. Yes, a very admirable line you have taken here in this short book. And the conclusion will be something like that, that you’re guaranteed, ensured, your prospect is ensured. Sweet prospect of your future life is ensured and is of such nature. And nothing can affect that, you are ensured.

   Kṛṣṇa. Kṛṣṇa. Kṛṣṇa. Kṛṣṇa. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. So this sort of preaching will only go on for the welfare of the whole animation. All else are redundant, unnecessary.

 

Devotee: But in this modern age every considerate person denounces evil reactions of science, but they’re accepting the properly utilised science.

 

Śrīla Śrīdhara Mahārāja: That is māyā. They know it but they cannot forsake it, give it up. So that is māyā.

 

Devotee: So we denounce even the reaction of misused science, that is cursed. But we accept the bright side of science. And here we have attempted to draw that harmony between science and philosophy. Actually we find some resemblance between philosophy and science.

 

Śrīla Śrīdhara Mahārāja: It is rather opposite to the science. Science wants power and knowledge over the nature. But we’re to understand, jñāna śūnya bhakti, everything depends on the sweet will of my Lord. I’m to satisfy my Lord. “Everything in My own hand.”

   As our Guru Mahārāja told, “A poor girl who’s married to a prince, then by that relationship the whole kingdom is under her, within her fist.” The girl was poor, but if connected with a king by marriage, then through him, everything within her fist.

   That is the position of the potency. The Lord is there, my sweet relationship with Him, that is my only necessity. And everything is within Him, and through that everything must come to His subservient to me. I do not have any direct connection to control this or that potency, all these things. This is jñāna śūnya bhakti. Neither power nor knowledge necessary, only affection to Him under whose control everything is there.

 

Devotee: But science is reality beyond any calculation.

 

Śrīla Śrīdhara Mahārāja: So jñāna śūnya bhakti’s justification is here. Through affectionate relationship with the Supreme, everything comes under you. Otherwise if you try to have independent authority over them it will be futile, like wild goose chasing, so give up. Jñāna śūnya bhakti. Try to connect yourself with an affectionate relationship with the Supreme under whose control everything is there. Thereby you can have control over everything, by affection. Affection rules everything, neither knowledge nor power.

   That is the conclusion of Bhāgavatam and Mahāprabhu. And jñāna śūnya bhakti’s basis is that. And it’s not unreasonable, quite reasonable, how a finite can have control over Infinite. Only with the sweet will of the Infinite that can, and his intelligence and his utility, he’ll be best utilised in seeking his friendly connection with the Absolute. And all other energy will be all spoiled, lost. Any other line of improvement will be all loss of energy, foolishness. This is not unintelligible. Hare Kṛṣṇa. Gaura Hari.

...

 

Śrīla Śrīdhara Mahārāja: ...she demon, and the name of Jarāsandha came from her. Jarāsandha he was the father-in-law of Kaṁsa. Jarāsandha. The great fight with Kṛṣṇa-Balarāma. Eighteen times he attacked Mathurā, and Kṛṣṇa-Balarāma had to flee away. Balarāma went to kill him - Kṛṣṇa interfered.

   “No, not to be killed by You this time. Bhīma is there to kill him, Jarāsandha.” And Balarāma withdrew.

   Jarāsandha. __________ [?] a strange plan for performing _____________ [?] One lākh of kings he will cut asunder, sacrifice in a yajña. So ninety six thousand already in his prison house, only four thousand remaining ______ [?] small kings or zamīndārs, at that time _________ [?] yajña.

   Kṛṣṇa, and Arjuna, and Bhīma, three were there to kill him _________ [?]

   Jarāsandha had a capitol well guarded, and an automatic drum also there. Without brāhmaṇa and sādhu whoever will cross over that it will automatically make sound.

   So Kṛṣṇa, Bhīma, and Arjuna, in the garb of a brāhmaṇa entered there. _______________________ [?]

And They arrived there just on the Dvādaśī day, after fasting Ekādaśī, the Dvādaśī day, before pāraṇa They reached his assembly, as his guest. And after feeding the guest then the king will make his ______ [?] When he came to find his guests he recognised Kṛṣṇa.

   “Oh. You have come. All right, what is Your proposal? What do You want?”

   “We want to fight a duel. We have come - our begging to you is this, that before pāraṇa we want real fight with you.”

   “All right.”

   “We are three, who will you select?”

   “Why You eighteen times You fled for fear of me? ________ [?] Arjuna, he’s like a boy. But Bhīma he’s like a proper fighter, real fighter, so he’ll do. What type of fight?”

   “This gadā.” He told.

   “All right. Bring two gadā, clubs.” And asked Bhīma, “Select one of them.”

   And Bhīma selected first and then next he took and the fight began.

   Kṛṣṇa already told Bhīma that, “He won’t die until he’s torn asunder.”

   Two parts of the body joined together. Sandha, Sandhi, Jarā, the she demon. Jarāsandha’s father was Bṛhadratha also he had no child. Anyhow one sādhu came, and he wanted for a child, he gave a fruit. “Give it to your queens and you’ll have a good son.” Then two queens they quarrelled among themselves and that was divided into two, that fruit. So they produced a half, half.

   And what that will do, the both parts were sent in the cremation ground, that was under the jurisdiction of that she demon Jarā. She came and found, “Oh, two parts.” ________ [?] connected those two into one, and then she found that suddenly the life is coming. Then after some time she found a real boy is produced. Then what to do? “I could not eat this child. Rather, the king is childless, so if I produce this child to him then I may get free food whole life.” With this idea she took him to the king.

   And king also enquired ________________________________________ [?] and he was that, invincible, everything. It was some boon on him that if his two parts are separated then only he’ll die, otherwise not.

   So Bhīma and Jarāsandha in a duel fight going on, sometimes Bhīmas falling, sometimes Jarāsandha.

______________________________ [?] Kṛṣṇa again told Bhīma that, “In this way he’ll be killed, otherwise not.” But Bhīma forgot that. ___________________________________ [?] fourteen days passed, fighting going on. Then Kṛṣṇa He showed some sign to Bhīma by tearing...

 

Badrinārāyaṇa: Straw.

 

Śrīla Śrīdhara Mahārāja: Palm leaf, and Bhīma was reminded. And next chance when Jarāsandha fell Bhīma divided him into two.

   Then all those ninety six princes were released, and Jarāsandha’s son, his name was Sahadev, he was installed on the throne, and they went away. ______________________________ [?]

 

   And another, Śiśupāla, was also killed __________________ two demons [?]

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

   What is killing, and what is saving? Ha, ha. It is a play to someone. Being killed may be taken as a fun, without caring, no apprehension, no fear, specially by the kṣatriya school.

 

   Śibi is cutting his own flesh from the body, Mahārāja Śibi. That is another incident, to test him, by the fire god and Indra. One pigeon, and another that _______________ [?] vulture class. When the pigeon came and fell on the lap of Mahārāja Śibi, “Please give me shelter.”

   And then that [eagle] bird came. “It is my food so you can’t deprive me of my attached providence.”

   Then ultimately Śibi told, “I can’t leave her because she prayed for shelter to me. And it’s the duty of the kings if anyone comes to take shelter they must give it. So I can’t leave her.”

   So ultimately it was decided that Śibi will give as much flesh as it is in the bird, that pigeon. By weighing pigeon, whatever flesh, Śibi from his own body he will give. So pigeon one side of the weighing machine, another side he’s cutting flesh from his chest and putting. But as much as he’s cutting and putting, the bird’s weighing much more. So at last Śibi had to stand himself on the weighing part. At that time of course, flowers were thrown from the heaven, the test finished. So that Indra and Agni they came to test his purity of king’s duty.

 

   There are many present also, patriots giving the flesh of his own body without caring for any trouble there. Physical courage, moral courage, spiritual courage, there is classification and there is distinction. Animals also courageous to fight to the last. The brāhmaṇa class they’re not inclined to bleed their body, but the kṣatriya class here they’re very courageous about it. And that was proved in the case of Karṇa and Paraśurāma.

 

   Karṇa in disguise of a brāhmaṇa went to Paraśurāma to learn ______________ [?] or something, in the garb, disguise of a brāhmaṇa. But to expose him, Indra one day - Paraśurāma is sleeping, putting his head on the thigh of Karṇa. And Indra was always partial __________________ [?] assuming the form of a worm, and from the earth he pierced through Karṇa’s thigh and gave a bite to the head of Paraśurāma. Paraśurāma woke up and found the blood is flowing there from Karṇa’s thigh. “What is this?”

   “You were sleeping. I did not like to disturb your sleep. But this happened that one worm came from the earth and pierced my thigh and so the blood.”

   “The worm has pierced through your thigh and still you did not care to wake me about this. You could tolerate so much? You are not a brāhmaṇa. You must be kṣatriya. You have come here in the garb of a false brāhmaṇa. So whatever I have taught you, I’m giving a curse, at the time of your danger those won’t come to your help, whatever you learned. You have deceived me.”

 

   So brāhmaṇas, generally they’re not supposed forbear physical trouble or pain, but kṣatriyas they’re meant for that. Hare Kṛṣṇa.

...

 

Śrīla Śrīdhara Mahārāja: He’s taking different position for future work? Eh? The war of love against the dreadfulness of this human nature. Taking seat, making so many forts. Durgā, fort, fort is being prepared in different places to begin and continue war against material aggrandisement. Learn who are you. You’re not owner of your own body. Come to think in this level. You think this property belongs to you, this body belongs ___________________ [?] of your own position, and then go to attract others. The very root uprooted, not only uprooted, negative side. But the positive side is overwhelming, overjoyed.

   So such a great prospect in your life, and ignoring that - Swāmī Mahārāja told, “In New York, big buildings _________ [?] where are they, and what are _____ [?] They’ve constructed these big sky kissing buildings and they’re standing for so many years they’ll stand. But what about those who constructed them? Where are they? No definite trace about those builders, where they’ve gone.”

   So that is about everyone, buildings standing, but the builder disappeared, finished. Where is he? What about that? So that thorough study, thorough self analysis. Who are you? Where are you? What is your prospect? How to attain that? All these fundamental questions put in your sight and thought.

Adhyātma-vidyā vidyānāṁ.

 

[sargāṇām ādir antaś ca, madhyaṁ caivāham arjuna
adhyātma-vidyā vidyānāṁ, vādaḥ pravadatām aham]

 

   [“O Arjuna, of created objects, beginning with the sky, I alone am the creation, dissolution, and sustenance. Of all wisdom I am the knowledge of the soul, and of the logicians’ or philosophers’ debate and criticism I am the demonstrated conclusion.”] [Bhagavad-gītā, 10.32]

 

   Kṛṣṇa says in Gītā, “I am there, I am there, I am there. Adhyātma-vidyā. I’m present in that kind of study what includes ātmā, the inner study ______________________ [?] But I represent in them that class of learning which improves his own inner self. That class of learning is Myself. Adhyātma-vidyā vidyānāṁ. Vidyānāṁ, adhyātma, vidyā.”

 

   Including the self analysis, self _____ [?] Under the suffering of misidentification, misreading, of everything here, that is māyā. Māyā means misreading, about his own self, or the environment, misreading. And on the basis of that everything is going on. In the beginning, in the play, foundation is misreading, his environment and his own self. On the basis of that so much structures are built.

   _________________________ [?] “Physician cure thyself.” And the leaders, “Know thyself.” Try to know that. Hare Kṛṣṇa.

 

   First General was Hannibal, an African. Second Alexander perhaps. Third gave generally Julius Caesar. And fourth is considered Napoleon. And fifth not yet established position. I think in future Hitler may have that position in future. He showed some special quality in war, the blitzkrieg, lightening speed. What he did with land they could not cope with his speed, the enemy section. Yante yudha [?] that when he attacked the Belgium and France, the Flanders, the fight in the Flanders. America, Wilson remarked, “Such a great fight has never been fought in the history of the world as it was in Flanders.” That is a portion of Belgium and France, that war attack. And that was done in a cyclic order. Tank or some motor carrying soldiers they moved inside the circle and then advanced in this way. When coming they’re reinforced and they’re going, always fresh soldiers are going to fight with the - that are standing on the war field.

 

 

85.06.08.A

 

Śrīla Śrīdhara Mahārāja: [Draupadī, in her] most dangerous moment, she’s also remembering Gopalā-nandana, in Mahābhārata. He rādhā dvārakā-nātha, he gopī-jana-vallabha.

When Gopalā-nandana comes to see the gopīs, He becomes the maximum generous, covers everything under affection. All affectionate. Gopalā-nandana means all-affectionate. Everything comes within the boundary of His affection, cannot void anyone. But to reach to that standard that is difficult.

 

 Uddhava says, “I want to be one of the grass and shrubs, grass in this place so that I can have naturally the feet-dust of these supernatural young damsels, the divine damsels.”

 

   Nitāi. Nitāi. Nitāi. Nitāi. Nitāi.

 

Nitāiyer koruṇā habe, braje rādhā-kṛṣṇa pābe. [From Narottama dāsa Ṭhākura’s, Manaḥ-śikṣā, 3]

   Internal aim towards that high, and externally we shall try to stick to the general service of the Lord.

 

Heta mālī sece nitya śravaṇa-kīrttanādi jala [Caitanya-caritāmṛta, Madhya-līlā, 19.155, ?]

Latā will grow up to Vṛndāvana and it will catch the holy feet of Kṛṣṇa. But mālī’s duty will be to pour water into the root of that creeper.

 

[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]

 

Heta mālī sece nitya śravaṇa-kīrttanādi jala. And,

 

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

 

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

   [Caitanya-caritāmṛta, Madhya-līlā, 19.162]

 

   The fruit will come down, and from here the mālī he’ll taste that. This is the kauśala, the strategy. ___________ [?]

 

Akṣayānanda Mahārāja: Strategy is the method of success, approach.

 

Śrīla Śrīdhara Mahārāja: The key to the process of action, the guiding principle there. Transcendental.

 

yā niśā sarva-bhūtānāṁ, tasyāṁ jāgarti saṁyamī / yasyāṁ jāgrati bhūtāni, sā niśā paśyato muneḥ

 

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

 

   What is night to particular that is day to another section. What is day to the phenomenal engagement that is night to the transcendental mentality.

...

 

[āmi - eka bātula, tumi - dvitīya bātula, ataeva] tomāya āmāya ha-i sama-tula

 

    Mahāprabhu said [to Rāmānanda Rāya]: “I am insane, mad, bāula - pāgala - eccentric. I am one eccentric, and you are another. Therefore, we two are of the same class.”

   [Caitanya-caritāmṛta, Madhya-līlā, 8.291]

 

   To Sanātana.

 

[śuddha-prema-sukha-sindhu, pāi tāra eka bindu, sei bindu jagat ḍubāya]
kahibāra yogya naya, tathāpi bāule kaya, kahile vā kebā pātiyāya

 

   [“Unalloyed love of Kṛṣṇa is like an ocean of happiness. If someone gets one drop of it, the whole world can drown in that drop. It is not befitting to express such love of Godhead, yet a madman must speak. But even though he speaks, no one believes him.”] [Caitanya-caritāmṛta, Madhya-līlā, 2.49]

   [See also Caitanya-caritāmṛta, Madhya-līlā, 2.83]

 

   “It is not to be expressed outside, not to be divulged. Still, the bāulas, the eccentrics - so called, they cannot check their ecstasy, they give vent, bāule kaya. Andkahile vā kebā pātiyāya. And who are there who will have faith in their words, in their presentation? Though sometimes they cannot check them but to express like volcano, but where are those that will come to believe it? No! It is not so easy to understand, to have faith, to believe it. This expression.

 

ye lāgi kahite bhaya, se yadi nā jāne, ihā va-i kibā sukha āche tribhuvane

 

   [“For fear of them I do not wish to speak, but if they do not understand, then what can be happier in all the three worlds?”] [Caitanya-caritāmṛta, Ādi-līlā, 4.236]

 

   We’re afraid of expressing the truth. We should not express it here and there, everywhere. We should rather be, have control in our tongue. But if we say we’re afraid that it will be misunderstood, but they at all do not care to know it, beneath dignity, to try to attempt to understand, to search meaning in our words. Then we’re relieved in one sense. Ye lāgi kahite bhaya, se yadi nā jāne, ihā va-i kibā sukha āche tribhuvane. Kavirāja Goswāmī. It will be accepted and misused, mishandled, but they do not care at all. And we’re safe there. In one sense, that is our safety, that they do not know. They won’t come to this, to give any attention. So though we express it incautiously, but they won’t care for it, we’re safe from that standpoint.

   So Kavirāja Goswāmī’s call. Piye viṣa-garta-pāni. Pāiyā amṛtadhunī, piye viṣa-garta-pāni.

 

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

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

 

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

 

   The water of the nectarean river - the nectar flow is there, one side. And another, the drain water. In human life, coming in contact with Śrī Caitanya and His followers, one can have taste of the nectar drink. But if he misuses this and engages himself in this material exploiting taste, then he’s drinking drain water. Janmiyā se kene nāhi maila. He’s missing such a great chance. It would have been better that, after birth, he should have died, should have passed away immediately after birth.

 

   Caitanya Avatāra has come and - Oh! Now, what is the, what will be the name of your next book? As I suggested?

 

Bhakti Sudhīra Goswāmī: Yes.

 

Śrīla Śrīdhara Mahārāja: The Search For Kṛṣṇa, Reality The Beautiful, from one side. And another, The Search Of The Lord For The Fallen. And that is in a mad loving mood. You fix what will be the expression, the purpose is this. Search For Kṛṣṇa, Reality The Beautiful, and the opposite, Lord is coming here to rescue His own servants. Lost, home lost, He has come to rescue the home lost, that have lost their home. He has come in search for them, with great, mad affection. With mad affection He has come down to search the home lost and to reinstate them towards home. One short expression to that thought, that just the opposite. He’s also coming, they’re searching, and He’s also coming to search His own servants, who are home lost servants, come to enquire, to reinstate, to rescue. What will be the concise thought of this, the opposite.

 

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

 

   Home lost servants, partners, they’re His partners of the work, of the līlā. Home lost partners searching together, what will be.

 

   Hare Kṛṣṇa. Gaura Hari. Gaura Hari.

 

   That will be to introduce Mahāprabhu to the world, this way. That Golden Volcano is one side. Practising Himself He’s giving the guidance, what to do, where to go, how to approach. That is one thing. Another, before that He’s come to search the home lost servants of His own. To reinstate, and also with, like a _________ [?] with war importance, or something, ke? ________________ [?] War emergency, with war emergency type relief work. Relief work with war urgency, He’s come to look out affectionately for every lost servant and to reinstate home. And that is our consolation that we may come under it, under His search, we may fall within His search.

 

Akṣayānanda Mahārāja:

 

kutas tvā kaśmalam idaṁ, viṣame samupasthitam [anārya-juṣṭam asvargyam, akīrti-karam arjuna]

 

   [“O Arjuna, why has such illusion overcome you at this critical moment? This is unbefitting a noble man (Āryan). It is an obstacle to the attainment of heaven, and a destroyer of good name and fame.”]

   [Bhagavad-gītā, 2.2]

 

Śrīla Śrīdhara Mahārāja: Viṣame. Uncommon circumstance. Exceptionally uncommon extraordinary circumstance, viṣame. Not ordinary general circumstance, but it’s exceptionally dangerous, opposite circumstance.

 

kutas tvā kaśmalam idaṁ, viṣame samupasthitam / anārya-juṣṭam asvargyam, akīrti-karam arjuna

 

   Anārya-juṣṭam. This is not accepted by the man of standard civilisation. Anārya-juṣṭam asvargyam. And it won’t give any future prospect. Akīrti-karam. And neither it will give any name, fame, in this world. Neither this world nor other world, none is accepted by the standard civilised person. Kutas tvā kaśmalam idaṁ. Such a mean type of mania has caught you Arjuna, it does not behove you, befitting you, your position.”

 

klaibyaṁ mā sma gamaḥ pārtha, naitat tvayy upapadyate

kṣudraṁ hṛdaya-daurbalyaṁ, tyaktvottiṣṭha parantapa

 

   [“O son of Kuntī, give up this cowardice, for it does not become you. O great hero, cast off this petty weakness of heart, and arise for battle!”] [Bhagavad-gītā, 2.3]

 

   “Awake, arise!” Like Milton, as Satan suggests. “Awake, arise, from such tāmasic, such ignorant program, what you have accepted. Like a womanly program you’ve got, trying to follow, cowardly. The program what you say is nothing but cowardice.” Ha, ha.

 

   Arjuna already told a good thing, in our calculation. “Rather I shall eat begging, that I collect my food by begging in the street, than to kill these persons whom I revere so much. From the connection of my body, or from my education - Droṇācārya, Bhīṣma, we should revere them, and we’re showing reverence to them. And today I shall wound them with weapon and kill them? Eh? What is this? I can’t understand such religion, I can’t follow. Rather I shall beg from door to door for my living. I can’t do this. Please. And my valour is only to kill these revered persons of my own, so that I’m a big hero? Is this reason to kill ones own revered superiors? I can’t.”

 

   Outwardly of course this is very justifiable decision. But how that was?

 

   “This is body connection Arjuna, selfish connection. But religion, varṇāśrama is based on higher principle of life. This is all weakness, this body connection. You are not this body. You must get out of this body consciousness. So stern and hard practices must be undergone to get out of this. What you say, this is only body connection. ‘This is my own, this is my Guru, this is my _____ [?] all worldly consideration. But religion is above that, to get out of this body connection wholesale. Klaibyaṁ mā sma gamaḥ pārtha, naitat tvayy upapadyate, kṣudraṁ hṛdaya. This is only weakness of your heart. Tyaktvottiṣṭha parantapa.”

 

aśocyān anvaśocas tvaṁ, prajñā-vādāṁś ca bhāṣase / gatāsūn agatāsūṁś ca, nānuśocanti paṇḍitāḥ

 

   [“O Arjuna, you are mourning for that which is unworthy of grief, and yet speaking words of wisdom. But the wise lament neither for the living nor the dead.”] [Bhagavad-gītā, 2.11]

 

   “What is this? This killing and being killed is of lower consideration, material experience. But ātmā, you, your soul, is created for higher plane of life. This body consciousness consideration, good, bad, all false. Good, bad, in body consideration in the plane of exploitation, it is all false. You’re to give up wholesale, and then you’ll awaken in the kingdom of soul.

Klaibyaṁ mā sma gamaḥ pārtha, naitat tvayy upapadyate. It does not befit you. Kṣudraṁ hṛdaya- daurbalyaṁ. This is all sure weakness of your heart. Tyaktvottiṣṭha parantapa. Give up them wholesale and raise yourself above this level of ‘This is mine, this is others’ all these things. This is poor consciousness. You must be above. Religion is above that, pure religion. This is all false here, from separate consciousness, all grown from separate consciousness, good, bad. But separate consciousness even, that must be given up forever. The universal flow, that must be adopted. The absolute good, and from that the centre, the absolute good, and there-from the flow is coming. And that must be found out and accepted. That is līlā. And that will feed everyone and give real health. This is all diseased condition. Ha, ha.

 

   Gaura Hari. Gaura Hari. Gaura Hari. Who’s there?

 

Devotee: ___________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: ____________ [?] Rāma Rāma. Nitāi. Nitāi. Nitāi.

 

   Ha, ha. Our Gurudeva used to say, “Gītā is the book in the primary class.” Ha, ha, ha. “To be read in the primary section, Gītā. And Bhāgavata the structure over that.”

 

...

 

   ...pañca sid [?] of the Buddha school, this ahiṁsā _________ [?] all these things, generally appreciated. The pañca sid, ahiṁsā, sattya, daya _______ [?] Once when I had a pilgrimage to Dvārakā, at that time I mentioned in that _________ [?] advertisement, that pañca sid, this was crushed in the wheel of chariot of Kṛṣṇa in Bhagavad-gītā. The pañca sid, it rolled over, pañca sid, in the material consciousness, ahiṁsā, sattya, all these things. In Gītā Arjuna represented something like pañca sid. But Gītā, the wheel of the chariot of Kṛṣṇa, that crushed and passed over that, that this has no meaning.

   If necessary we shall fight, but the aim of the fight, the object, aim of the fight will be something else, to go to the general flow, crushing all separate interests, extended separate interests. Pañca sid that is extended separate interest. Separate interest, that is a small and big. We’re all mad with extended national patriotism, nationalism, socialism, all extended selfishness.

   Nothing less than the whole, that is necessary, and that is there, positive. And that can come only from that world, and we’re to submit and accept that. We’re to enquire how that connection is coming from the infinite towards finite. That is through revealed scripture means that, it’s coming from that.

   “Accept Me, I’m so and so.”

   So Veda, Upaniṣad, that is the revealed scriptures are the only means, and the agents, the sādhus. And however greater, no empirical scholars will be relied on. No number of finite can make infinite. Infinite is of its own nature. We’re to understand that and we’re to, if possible, to give to the outside.

 

vidvadbhiḥ sevitaḥ sadbhir, nityam adveṣa-rāgibhiḥ

[hṛdayenābhyanujñāto, yo dharmas taṁ nibhodhata]

 

   [“We can feel within our heart whether we are gainers or losers. That tasting machine is within us. As we progress in Kṛṣṇa consciousness, our karma, our connection with this material world, will evaporate in no time, and spacious knowledge will come to satisfy us. At that time, we shall feel the object of our life everywhere.”] [Manu-saṁhitā, 2.1]

 

   What is religion? That must have to come from up, from the Infinite Quarter. It may be extended to the finite, vidvadbhiḥ, veda-vidbhiḥ, who are proficient in the revealed scriptures. Revealed scripture is the basis, and no man-made scripture.

 

   And Uddhava asking, “Why there is a jungle in the religious world? So many different types, different sections?”

 

   “In the beginning, after pralaya, wholesale dissolution, when again this creation began. What is pure religion I advised it Brahmā the creator, and from the creator it came to different disciples. And according to their peculiar nature they understood in a different way. When they gave delivery there was some modification. In this way, prakṛti-vaicitryāt, the variety in the nature of the recipient, and from one to another, the disciplic order, the variety in the recipient, that has caused the different types of religious conceptions in this world. Now we have a jungle. In the beginning it was one, and it’s object teaching, I was the object there, and I advised it to Brahmā the creator. First it was one, but gradually, for the difference between the preachers, mediators, it became different. Today there is a jungle. And also some sprouts came out from the soil in the empirical way. Prakṛti-vaicitryāt and pāṣaṇḍa-matayo' pare. Pāṣaṇḍa-mata means those who do not have any recognition of revealed knowledge and they produce something from this side, that is pāṣaṇḍa-mata. So, pāṣaṇḍa-mata, and twisted revealed advice - that combined has created the chaos in the world of religion. Someone lays stress to this penance, sometimes on ceṣṭa (duty), sometimes on reading scriptures, and some sections donation, relief work - all these different opinions, but in the beginning, it was one.”

 

   That is the explanation told to Uddhava by Kṛṣṇa Himself.

 

[evaṁ prakṛti-vaicitryād bhidyante matayo nṛṇām / pāramparyeṇa keṣāñcit pāṣaṇḍa-matayo 'pare]

 

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

 

   The general question was? Eh?

 

Akṣayānanda Mahārāja:

 

śrotavyādīni rājendra nṛṇāṁ santi sahasraśaḥ, [apaśyatām ātma-tattvaṁ gṛheṣu gṛha-medhinām]

 

   [Śukadeva Goswāmī said to King Parīkṣit: “Those persons who are materially engrossed, being blind to the knowledge of ultimate truth, have many subject matters for hearing in human society, O Emperor.”]

   [Śrīmad-Bhāgavatam, 2.1.2]

 

Śrīla Śrīdhara Mahārāja: In Bhāgavata, _________ [?] when Kṛṣṇa is advising - that is dharma.

   “Why so many opinions in...

...

 

kālena naṣṭā pralaye, vāṇīyaṁ veda-saṁjñitā

mayādau brahmaṇe proktā, dharmo yasyāṁ mad-ātmakaḥ

 

   [“The Supreme Personality of Godhead said: By the influence of time, the transcendental sound of Vedic knowledge was lost at the time of annihilation. Therefore, when the subsequent creation took place, I spoke the Vedic knowledge to Brahmā because I Myself am the religious principles enunciated in the Vedas.”]

   [Śrīmad-Bhāgavatam, 11.14.3]

 

Naṣṭā pralaye, vāṇīyaṁ veda-saṁjñitā. In the complete dissolution, everything finished, then naṣṭā pralaye, vāṇīyaṁ veda-saṁjñitā, mayādau brahmaṇe proktā, dharmo yasyāṁ mad-ātmakaḥ.

   Tato marīcādi, and from there - Uddhava Gītā.

 

...

 

   ...difference in the conception of religion in the world. Without You, none can give proper answer to this question. So I ask You my Lord, explain to me why so many different conceptions of religion in this world.”

 

   Then Kṛṣṇa began to talk. “In the beginning it was one, and extended from Me to Brahmā, the creator. And Brahmā began to give vent to this conception and so many came as disciple. And according to their peculiar nature they understood, little modified. Again, when they’re delivering to their own disciples, there is some modification. In this way the modification of this world, and then some extra, opposite imitation has grown, mixing the two. Now there’s a jungle. But it was one, and I’m the thing of the whole, I’m the aim of all religious conception. Mad-ātmakah. I’m the spirit of religion. Dharmo yasyā.”

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]

 

   “They’re all wanting Me to show the object of their quest. Raso vai saḥ. Because I’m ecstasy, and everyone wants that, ānandam, rasam.”

 

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

 

Akṣayānanda Mahārāja: _______________________________ [?]

 

Śrīla Śrīdhara Mahārāja: ________________________ [?] Kṛṣṇa. Nitāi. Nitāi. Nitāi.

 

...

   ...come today?

 

Akṣayānanda Mahārāja: So we’re told. He said he’ll try to come in the morning.

...

 

Śrīla Śrīdhara Mahārāja: ...if Govinda Mahārāja is well, that Purī program during the chariot period.

 

   Dayādhara prabhu, does he try to collect __________ [?] Only English?

 

Dayādhara Gaurāṅga: No middle acquisition.

 

Śrīla Śrīdhara Mahārāja: Only English will be your field? Or Sanskrit and Bengali?

 

Dayādhara Gaurāṅga: By the mercy of sādhu saṅga __________ [?]

 

Śrīla Śrīdhara Mahārāja: Sādhu saṅga you have published. Ha, ha.

 

Dayādhara Gaurāṅga: Not that sādhu saṅga.

 

Śrīla Śrīdhara Mahārāja: Ha, ha. Hare Kṛṣṇa.

 

Dayādhara Gaurāṅga: One Sikh gentleman I spoke with, I showed him The Hidden Treasure.

 

Śrīla Śrīdhara Mahārāja: Where?

 

Dayādhara Gaurāṅga: In Malaysia. And then we, I met with his family, and we spoke about many other things. He looked at The Hidden Treasure and he liked it, and then he set it down. And then as we got into other discussions and other business, then I noticed he again he had picked it up and he was reading very scrutinisingly. And then he began remarking how wonderful this book was. He’s a Doctor in plant science, botany. And had not much - although a nice man, not much inspiration towards the spiritual side. But he remarked how wonderful this book was, how developed the syntax.

 

Śrīla Śrīdhara Mahārāja: The wonderful development may be traced in Gāyatrī, in nutshell, how from the beginning we can reach the highest zenith. Gāyatrī. In praṇava, oṁkāra, also. Oṁ is the seed of Gāyatrī, and there the meaning is yes. Oṁ means yes. One word, yes.

   I thought how, why, how one word, yes, that can be the seed of every, seed of the highest good, how it is possible? Yes is the root that’s containing the highest good. That means our inner quest. Everyone has got some inner search, searching for something. Searching for happiness, pleasure, rasam, ānandam. And in one word, what you are searching, yes it is. It is. In one word, the answer. The whole Vedic truth, revealed truth, when in most concise form it becomes Yes. That is a general reply to everyone. What you are searching that is. Yes, that is, go on searching. Encouragement. Yes. And from there Gāyatrī comes. _____________ [?]

   And this material plane, if you adopt this process it will take to the zenith of your hankering. Gāyatrī. And from the Veda it’s coming to Bhāgavatam, Upaniṣad, Veda, Upaniṣad. Search after central thing, by knowing which everything will be known, by getting which everything will be got. That is the beginning, and that is coming to the fulfilment life in Śrīmad-Bhāgavatam, the ripe fruit, rasam.

   The līlā, the pastimes of the, are in the centre. That is the acme of all our achievement. That section of pastimes of the Absolute, that is the goal. To participate, to understand and to participate and to have consciousness of the fact, that is the goal. That from yes, from yes it’s going to the - going up, rasa dancing, generally. Yes means this rasa of Kṛṣṇa, rasa dancing is going.

   In the beginning, yes, what you’re searching for it is, it exists. And what is that? Come to enquire, and gradually you’ll get. And in Gāyatrī in nutshell the connecting thread, from the lowest to the highest, Gāyatrī. Then the Veda, Purāṇa, and this Bhāgavatam.

 

artho 'yaṁ brahma sūtrānāṁ, bhāratārtha-vinirṇayaḥ

gāyatrī bhāṣya rūpo 'sau, vedārthaḥ paribriṁhitaḥ

 

   [“Śrīmad-Bhāgavatam represents the real purport of Vedānta-sūtra. And although it is very difficult to draw out the real purpose of the one hundred thousand verse epic Mahābhārata, the great history of the world, Śrīmad-Bhāgavatam has come to give its real meaning. The mother of all Vedic knowledge is the Gāyatrī mantra. Śrīmad-Bhāgavatam gives the gist of Gāyatrī in a very full-fledged way. And the supplementary truths of the Vedas are also found within Śrīmad-Bhāgavatam.”] [Garuḍa-Purāṇa]

 

   It is mentioned there that it is the fulfilment. Śrīmad-Bhāgavatam is the fulfilment of all the revealed scriptures of different type. That is a harmonising śloka, poetry, passage, one harmonising stanza. Artho 'yaṁ brahma sūtrānāṁ covers the whole Vedānta. Bhāratārtha-vinirṇayaḥ, the Veda is not approachable, understandable, to the ordinary section, so Mahābhārata has been created out of that. And the Mahābhārata is also here, included. Bhāratārtha-vinirṇayaḥ. And Gāyatrī bhāṣya rūpo 'sau. The mother of all the revealed scriptures is Gāyatrī, in short, dig darśana, it’s only suggesting the direction. Gāyatrī bhāṣya rūpo 'sau. It’s extensive commentary of that Gāyatrī, bhāṣya rūpo 'sau. Vedārthaḥ paribriṁhitaḥ. The whole meaning of the Vedas, revealed scriptures, has been elaborated here. Śrutibhir vimṛgyām.

 

[āsā maho caraṇa-renu-juṣām aham syām, vṛndāvane kim api gulma-latauṣadhīnām

yā dustyajaṁ svajanam ārya-pathaṁ ca hitvā, bhejur mukunda-padavīṁ śrutibhir vimṛgyām]

 

   [“The gopīs of Vṛndāvana have given up the association of their husbands, sons and other family members, who are very difficult to renounce, and they have sacrificed even their religious principles to take shelter of the lotus feet of Kṛṣṇa, which are sought after by even the Vedas. O grant me the fortune to be born as a blade of grass in Vṛndāvana, so that I may take the dust of those great souls upon my head.”]

   [Śrīmad-Bhāgavatam, 10.47.61]

 

   Those revealed scriptures they’re only searching after such thing that is the sweet pastimes of the highest good, highest ecstatic personality. So from the Oṁ, yes, yes is going to rasa līlā of Lord. In the rasa līlā in Bhāgavatam it is mentioned that the śruti, the Vedas, they are begging forgiveness.

   “We could not have any conception of such līlā, and we fail to give direction to this happy end of the Absolute Truth. We could not express, so we beg forgiveness. We could not follow and could not advise to the people that the ānandam is of this type. We could not understand and we could not make the others understand, so we beg forgiveness. When they participated in rasa līlā. Such things? The Absolute and the paraphernalia in a mad dance and singing, and so near and dear, and this class of ecstasy substance is distributed to the environment. It is such atmosphere. This is the highest. We could not, we failed to understand ourselves, what to speak of to make it known to others.”

Śrutibhir vimṛgyām. Vedas are only pointing out the direction. “Go this side. Go this side, this direction, you’ll see. So far we’re like gatekeepers, we can show this is the way, harem is this side. More than that we can’t say.” The guide in the palace they assure some may say the harem is there, this side. This is the court, this is the police station, this is that, like a general guide.

 

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

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

madhura vṛndā vipina mādhurī praveśa cāturī sāra

baraja yuvatī bhāvera bhakati śakati hoita kāra]

 

   [“What great insurmountable, unsurpassable loss would we have faced in our life, if Śrī Gaurāṅga had not appeared before us on this earth? How could we bear our unfulfilled, empty life without Him? Who in this world would have described the super excellent transcendental glory of Śrī Rādhikā, Who is the last limit of divine love and devotion for the Supreme Lord Kṛṣṇa? Without His grace, who would be able to know the super excellent devotional path that gives entrance into the transcendental realm of the ambrosial ecstasy of Vṛndāvana? Who would be able to attain the mood and taste of the topmost devotional ecstasy of the young damsels of Vraja?”]

 

   If Gaurāṅga did not come, who other could come and inform us about the highest quarter ecstatic pastimes? Jānāta ke. Yadi gaura nā hoita, tabe ki hoita, kemone dharitām de. Then how could we keep our existence, maintain our existence? So much prospect we have got we did not know. So in vain we have dragged down our existence so far. Now we find so happy fulfilment there is waiting for our fate, for our fortune. Now think yes, our creation, our existence is real and desirable. Otherwise it’s all dry and undesirable. Tabe ki hoita, kemone dharitām de.

Prema-rasa-sīmā, rādhāra mahimā, jagate jānāta ke. Prema. We give two paise to another and we find much ecstasy in heart. Giving a paise or two, or some food morsel, all in reaction cycle. Giving some morsel to a mouth, to a body, what is not real representation of him, and what I’m giving that is not touching in the real plane of life. We’re all thinking that ‘doing this we’re big men, we’re generous hearted, we’re patron.’ Puffed up with our pride. But we did not reach the real plane of life at all. Prema-rasa-sīmā. Giving the self satisfaction of self distribution, that can reach so far, so high. By giving to others, how to give, what quality of giving is real gift proper? All these things we did not know at all. Prema-rasa-sīmā. Prema. That when we give, and what we get in reaction, that is prema, love. That is the ecstasy. By distributing as what we get as reaction. That may be in quality so high that such reaction may come, the prema-rasa-sīmā.

Rādhāra mahimā. And it is the acme of self giving is in Rādhikā only. How the self forgetful distribution to the Absolute Centre, how far it may grow, to what standard? It is we find only Rādhārāṇī. Rādhāra mahimā. Jagate jānāta ke. Then who will come with this secret of the transcendental world down in this mortal world, mortal plane, without Gaurāṅga? Anyone has done such? Hmm?

   The noble, what is the real standard of a noble life, what is nobility? We’re all suffering from mean consciousness. We do not know how to give us, what standard of giving is real gift. Self distribution, self forgetfulness, these big words, what is their real meaning? How far it may go up? Only the big words won’t do. But the real meaning, how far it may reach? It may reach to Vṛndāvana.

 

 

85.06.08.B

 

85.06.08.B

 

Śrīla Śrīdhara Mahārāja: ...self distribution, self forgetfulness, these big words, what is their real meaning? How far it may go up? Only the big words won’t do. But the real meaning, how far it may reach? It may reach to Vṛndāvana, and the acme is there.

   That Gaurāṅga, He took down by His realisation. Of course He’s there. He Himself He has come to distribute. It is incomparable with anyone to do. But anyhow we have got this information of the highest type of noble live, noblest life through Gaurāṅga.

   To give, to become unconscious of ones own self, to give a touch of that līlā, of that high pastime, a finishing of the life of this world. Fainted. Ha, ha. When Acyutānanda was here in the beginning, Swāmī Mahārāja and myself had a talk here. And Acyutānanda he was given quarter in that blue house.

  There, Acyutānanda expressed to Swāmī Mahārāja, “What type of talk you had with Śrīdhara Mahārāja?”

  Swāmī Mahārāja simply answered, “You will faint there. You won’t be able to understand, you’ll faint.”

  It came to me afterwards. “You’ll faint, you won’t be able to raise yourself in that standard to appreciate what was the theme of the talk with him and me.”

  So we all faint, fainted, superseding that there is the realm avyakta, ajñāna, apratarkya, avijñeya, in Manu-saṁhitā.

 

āsīd idaṁ tamo bhūtam, aprajñātam alakṣanam

apratarkyam avijñeyaṁ, prasuptam iva sarvataḥ

[tataḥ svayambhur bhāgavān, avyaktavyaṁ jayan idam

mahābhutādi vṛtaujāḥ, prādur āsin tamonudaḥ]

 

   [Just before the creative movement began, the marginal potency of the Lord was in a state of equilibrium. Taṭa-stha means equilibrium: āsīd idaṁ tamo bhūtam. Everything was in darkness, fully enveloped by ignorance. Alakṣanam means there was no possibility of any estimation; no symptoms of reality existed by which any conjecture or inference about the nature of reality would have been possible. And it was aprajñātam: science has no capacity for investigating the nature of that stage of existence. We can only say from here that it was completely immersed in deep sleep. The analogy of deep sleep may give us some conception of that period: prasuptam iva sarvatra. Material existence was as if in a sound sleep.]

   [Manu-saṁhitā, 1.1.5-6]

 

   Manu in the beginning he gives this śloka. Āsīd idaṁ tamo bhūtam. This world in the beginning was sheer darkness, ajñā, ignorance. Aprajñātam. None could have any estimation what was there. Avijñeyaṁ. No scientific knowledge was possible at that stage. Āsīd idaṁ tamo bhūtam, aprajñātam alakṣaṇam. No symptoms to be detectable. Apratarkyam avijñeyaṁ, prasuptam iva sarvataḥ. Just as in deep slumber.

   Then Svayaṁ-Bhagavān, then in this way it begins expressing. So it was dark before Gaurāṅga came and gave the news of that aprākṛta, the highest world, here. Even it was not known to the Vedas nor even Lakṣmī Devī. She aspires after rāsa-līlā, but She could not enter. She was not given permission to enter into rāsa-līlā. It is such.

 

    We are talking high things, very, very high things.

 

Devotees: _________________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: _______________ [?] Gaura Hari bol.

   Bhaktisiddhānta Saraswatī Goswāmī Mahārāja...

 

 

85.06.09.A

 

Śrīla Śrīdhara Mahārāja: ________ [?] āmnāyaḥ prāha. Not only _________ [?] he was anyone ordinary. But it is the most necessity that āmnāyaḥ prāha. No value of any other opinion. Amni āmnāyaḥ. Āmnāyaḥ means the - we’re to note particularly - āmnāyaḥ means the revealed truth, or scripture, that is coming through a reliable source, āmnāyaḥ. Guru paramparā is āmnāyaḥ. Āmnāyaḥ means the revealed truth which we’re getting in a genuine succession of Guru, āmnāyaḥ.

Prāha tattvaṁ. What does it say? They’re enumerating all the facts. Āmnāyaḥ prāha tattvaṁ harim iha paramaṁ. Hari is all in all. Sarva-śaktim. What is His nature? He’s the master of all potencies. Rasābdhiṁ. And He Himself is the ocean of rasa, ecstasy.

Harim iha paramaṁ sarva-śaktim rasābdhiṁ, tad bhinnāmśāṁś ca jīvān. And the jīva soul they’re nothing but bhinnāmśāṁś ca, not a direct part of Him, but the part of His particular potency, not śvāṁśa. Śvāṁśa, vibhinnāṁśa. Everything is the part of Hari, but śvāṁśa is Avatāra and vibhinnāṁśa is the part of His potency, part of taṭasthā-śakti.

 

āmnāyaḥ prāha tattvaṁ harim iha paramaṁ sarva-śaktim rasābdhiṁ

tad bhinnāmśāṁś ca jīvān prakṛti-kavalitān tad vimuktāṁś ca bhāvat

 

   By nature some are engrossed in the external potency, and some we find in the lap of internal potency.

Tad bhinnāmśāṁś ca jīvān prakṛti-kavalitān tad vimuktāṁś ca bhāvat. By their very existence we find that some are within the svarūpa-śakti and some outside the svarūpa-śakti. Mukta and amukta. Prakṛti- kavalitān tad vimuktāṁś ca bhāvat.

Bhedābheda-prakāśaṁ sakalam api hareḥ. Everything is a part of Hari, but bhedābheda-prakāśaṁ, something common, something different. Sakalam api hareḥ.

Sādhanaṁ śuddha-bhaktiṁ. And the means to have Him is only pure devotion, exclusive dedication.

Prakṛti-kavalitān tad vimuktāṁś ca bhāvat, bhedābheda-prakāśaṁ sakalam api hareḥ sādhanaṁ śuddha-bhaktiṁ.

   And sādhyaṁ yat prītim evety. And what is our end of life? That is prīti, prema. Sādhyaṁ yat prītim.

Evety upadi-śati harir-gauracandro. And Hari Himself in the form of Gauracandra, He’s giving such understanding to us. Gauracandro svayamsa. Who is Himself Hari, He has come in the garb of Gauracandra and He’s giving all these instructions to us, in nutshell.

 

   Then, one tattva in one śloka, nine. [Bhaktivinoda Ṭhākura’s Daśa-mūla śloka.]

 

āmnāyaḥ prāha tattvaṁ harim iha paramaṁ sarva-śaktim rasābdhiṁ

tad bhinnāmśāṁś ca jīvān prakṛti-kavalitān tad vimuktāṁś ca bhāvat

bhedābheda-prakāśaṁ sakalam api hareḥ sādhanaṁ śuddha-bhaktiṁ

sādhyaṁ yat prītim evety upadiśati harir-gauracandro bhaje tam

 

   This is the first śloka, and another nine ślokas are there. The very gist of the whole Gauḍīya philosophy.

 

...

 

   The Loving Search of Lord For Lost Servant.

 

Akṣayānanda Mahārāja: Very nice.

 

Śrīla Śrīdhara Mahārāja: Not any intensity expressed here, only simple. Loving Search. What I told that madly search, that imagined urgent campaign, all these. You may consider what...

 

Akṣayānanda Mahārāja: The Lord’s Loving Search For His Lost Servant.

 

Śrīla Śrīdhara Mahārāja: Loving Search - Lost Servant. But very earnestly He has come to take them home. Home lost servants, taking home. He has come out with earnestness to take them home.

 

   When in Bhāgavatāmṛta we find when Kṛṣṇa is coming back with the cows towards gostha, that very moment one boy got his emancipation and went in sākhya rasa līlā. He met on the way and Kṛṣṇa welcomed, embraced him, and both fainted. And Balarāma was there, anyhow He managed to rouse them.

   Then Kṛṣṇa addressed friend. “Why you could stay leaving Me so long. How it was possible for you? You left Me and you were passing so many lives after lives without Me. How?” Then He told, “Yes, I know what trouble you take to come to Me. You took the search, and then went to beg from house to house. You were chastised by many, ridiculed by many. You shed tears for Me. All these I know. I was with you. I know all these things. Such a great trouble you had to come back to Me again.”

   In this way He’s addressing and welcoming. And when He came home just taking by His own side to take prasādam. In this way a new recruit He so much earnestly welcomed him.

   “How long you were? How could you forbear My separation in this way?”

   From the first embrace they swooned away, lost consciousness, Kṛṣṇa Himself, Ha, ha, ha.

   Balarāma anyhow - the other friends, sakhās, they were benumbed. “What’s the matter? This newcomer has come and by embracing him Kṛṣṇa lost His senses?” But Balarāma came to relieve and anyhow managed to rouse them. All other sakhās they’re looking on astonished.

 

   So search of love is such, not ordinary search, from the heart, and the heart not ordinary heart. Ha, ha. Hearty search, and the heart not an ordinary heart. What type of search? His viraha, pangs of separation in Him also, though He’s filled up by so many, still He has got feeling for every one of us. However small we may be, still we have got a room in the corner of His heart, and loving heart.

   Infinite is such. Such Infinite, such Absolute, the Autocrat, the Absolute Good though Autocrat. Autocrat autocracy not under law, and not bankrupt, that if given to one another will be lacking, not that. Infinite supply at His command. So akhila-rasāmṛta-murtiḥ, the Lord is such. Lord’s search for lost servant, home lost servant. Otherwise we have no other way. That is our solace, consolation of life ultimately. The Loving Lord, we’re under His care, we’re under the care of a Loving Lord.

   The sākhya rasa people say, “What do we care for others? We have got our Kṛṣṇa, our friend.”

 

rakṣā koribo tuhuṅ niścaya jāni, pāna korobuṅ hāma yamunā pāni

 

   [“Fearless and confident of Your protection, I shall drink the waters of the Yamunā, whether they are poisoned or not. I am Your property. You must take care of me; You can’t leave me.”]

   [The Songs Of Bhaktivinoda Ṭhākura, p 26-7]

 

   That sort of inner encouragement, desperate encouragement, comes from within.

   “Kṛṣṇa is there, our friend. Whom do we care? We can take poison, we can jump on the head of that big serpent Kāliya. Everything we can do, we have got loving backing over our head or back. Whom do we care?” Rakṣā koribo tuhuṅ niścaya jāni, pāna korobuṅ hāma yamunā pāni.

 

kāliya-dokha korobi bināśā, śodhobi nadī-jala bāḍobi āśā,

bhakativinoda tuwā gokula-dhana, rākhobi keśava! korato jatana

 

   [“Although the Kāliya serpent’s venom has poisoned the Yamunā’s waters, I know that poison will not act. Your presence will cleanse the waters and so increase our confidence in Your protection. Bhaktivinoda is now the property of Gokula, Your holy abode, O Keśava. Kindly protect him with care.”]

   [The Songs Of Bhaktivinoda Ṭhākura, p 26-7]

 

   “Your property. You are to take care of me. You can’t abandon me, leave me.”

   To come in such loving relationship with the Lord. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari.

Yadi gaura nā hoita, tabe ki hoita, kemone dharitām de. “Who will inform about our prospect? We have got such a great prospect, who would come and care to inform us that we have got so much wealth underground? You do not know, but you have got such a great magnitude of wealth, you do not know.”

 

   One astrologer is coming to a person and says, “Why you are living a poor life? You have got immense money, immense wealth underground. Try to have it.” That example is given [in Caitanya-caritāmṛta, Madhya-līlā, 20.127-136]

 

   So you’re so big, so great. Your guardian is so loving and so high, and you are wandering like a poor fellow in the street! You are not helpless; as if you have no guardian. Only mind that.

   Hare Kṛṣṇa. _____________________________ [?]

 

...

 

Badrinārāyaṇa: Goswāmī Mahārāja told, “You’ve just given the introduction to the book.” What you just spoke...

 

Śrīla Śrīdhara Mahārāja: Ah! This is introduction. Ha. Ha. Ha.

 

Devotees: Yes.

 

Śrīla Śrīdhara Mahārāja: Goswāmī Mahārāja is the master of the situation. Ha, ha, ha, ha. He has created, he’s maintaining. Rāma. Rāma. Rāma. Rāma. Rāma. Nitāi. Nitāi. Nitāi.

 

...

 

   That is the guarantee, that is the measurement, that is the criterion. Not the outward expression.

 

yaḥ kaumāra-haraḥ sa eva hi varas tā eva caitra-kṣapās

[te conmīlita-mālatī-surabhayaḥ prauḍhāḥ kadambānilāḥ

sā caivāsmi tathāpi tatra surata-vyāpāra-līlā-vidhau

revā-rodhasi vetasī-taru-tale cetaḥ samutkaṇṭhate]

 

   [“That very Personality Who stole My heart during My youth is now again My Master. These are the same moonlit nights of the month of Caitra. The same fragrance of mālatī flowers is there, and the same sweet breezes are blowing from the kadamba forest. In Our intimate relationship, I am also the same lover, yet My mind is not happy here. I am eager to go back to that place on the bank of the Revā under the Vetasī tree. That is My desire.”] [Caitanya-caritāmṛta, Antya-līlā, 1.78]

 

   Outwardly Mahāprabhu pronouncing a śloka of an ordinary nasty character, but that object, aim, is the supreme-most. So what is what? Hmm? What is what?

 

   Haridāsa Ṭhākura keeping the company of a prostitute continuously three nights and giving her consolation. “Yes, I shall fulfil your desires, wait. I shall fulfil your desires, wait, wait.” But what is that desire? What was then desire that is something. But Haridāsa Ṭhākura is looking for her lost desire. “You may not have any other desire than the grace of Kṛṣṇa. I shall fulfil that.”

 

   So in our ultimate vision everything is Kṛṣṇa. Yaśodā’s whipping is devotion. If she does not whip then no devotion. We’re to take it, understand like that. If she’s afraid to whip that bala Kṛṣṇa then she’s deviating from her devotional life. We’re to understand like that.

 

   Then what is what? What is devotion? And what is non devotion? We’re to analyse it in this way, which is apparently very cruel, but the inner nature is everything. We’re to follow this. What is devotion? To be actuated by Yogamāyā, surrender to the Yogamāyā, who is always busy to devise means how to please Him. Yogamāyā is always busy how to please her Lord. And she’s devising various ____________________ [?]

To fulfil His desire. That universal wave, to try to learn and to try to dance with that universal wave. To dance in tune with that, in harmony with that wave, whatever it may be that is pleasing. Līlā. Līlā means this, līlā, not necessity, not to fulfil any purpose. It is already fulfilled. And dancing with the idea of His own fulfilment makes Him to move in a dancing form.

 

   “I’m happy, I’m so happy. I have nothing, no necessity. I’m fulfilled, I’m happy.”

 

   So dancing is the symptom showing fulfilment. That is not a static thing, that is dynamic. The Absolute happiness is dynamic, dancing and doing, but not out of necessity that He has some want. No! That is not meant. Then it is not līlā. If for some want we work, we labour, that is not līlā. Līlā always fulfilling, in fulfilment. The very nature is in dynamic character it is doing so. This is līlā.

   And also we may say, ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ. [Śikṣāṣṭakam, 1]

   The ocean, as if, in that ebb and tide, and prati-padaṁ pūrṇāmṛtāsvādanaṁ. This is the peculiar characteristic of the Infinite, of the Absolute. Every moment He thinks He’s enjoying new type of satisfaction, prati-padaṁ. Always new, never stale. One type of play is thousand times being repeated but it seems to be always new, evergreen, not stale. That is the characteristic of līlā - ever new, ever young, kiśora, nitya kaiśora isthati. That is the nearest to youth, not full grown youth, only going towards youth. That position has been given the example of Infinite characteristic. Not full blown youth, but just before that. That type, nitya kaiśora isthati, not yauvana. That is the nature given to us, the nature of Infinite is such, nitya kiśora.

 

Akṣayānanda Mahārāja: Pramāṇa Mahārāja _______ [?]

 

Śrīla Śrīdhara Mahārāja: Pramāṇa Mahārāja, he has come?

 

Akṣayānanda Mahārāja: Yes.

 

Śrīla Śrīdhara Mahārāja: With a new colour?

 

...

 

   ...to hear about Kṛṣṇa. All can join the class. Everyone can join the class. So grand, so generous, all comprehensive. Kṛṣṇa. All comprehensive. It is seen in Jagannātha Purī. Mahāprabhu accepted that position, that showed some sort of rāga-mārga, that Jagannātha’s characteristic dealings there in Purī. We were told that when the chariot begins to move, the pāṇḍās they call bad name to anyone. With filthy words they - even to Jagannātha also, the form is not cared at all.

 

   “Anyhow come in connection with Me and you are sure to be purified. Only some connection, you are free. You are given freedom, so I cannot interfere with your freedom. But anyhow connect with Me, good or bad, I shall capture you with that connection.”

 

Prasāda, very generous treatment in prasāda. And also, and we’re told, it is shameful ____________ [?] we’re told that so many figures on the temple very nasty scene of men, women union is shown on the outside the temple ________ [?] in Jagannātha temple. Very nasty type of men, women union, so such figures they are there, ordinary gentlemen will be very blush-full to look at those figures which is already carved in stone and set around the temple ________ [?] the dome of the temple. We’re told. So, what does it show?

 

   “I come down to the lowest type of wave of lust. And I promise to draw My lost servants from that layer. Even from that layer I have promised to take back My servants from the lowest position of their nasty life. That is the promise shown there. Otherwise in the temple those nasty figures of lady love as been depicted. Come to Me My child. You are in such worst condition. My heart’s breaking, I can’t tolerate.”

 

   From any position, as if a guardian enters into the prostitute’s house to get his son from there. He’s entering forcibly to the prostitute’s house to take his son from there. Something like that.

   So such is the search for lost servant. Loving search for lost servant, we find in Jagannātha. And Mahāprabhu selected His position there. So much generous and extensive is the _____ [?] the boundary line of His love, extending so much extension it has got. This phase is there in the heart of our Lord.

 

   “Wherever you be, does not matter. It is My duty. You are My servant, you are My own. The responsibility is on My shoulder to rescue you at all cost.”

 

   When Lord comes with so much generosity, Who is He? And what type of things, what quality of things that come to connect with so low, still maintain His purity? Ordinary type if comes they’ll prove to be polluted. But the best type.

   Just as Hari Nāma, open to all, whoever he may be, without any caste, creed, he may get Hari Nāma. But that does not - why? Hari Nāma is of lower type, of lower quality, so it’s meant only for the lower? It is so high that no lowest, nasty, can affect it. It is so pure. This is the underlying purpose. Hari Nāma is so pure, that even the most nasty touch cannot affect its purity. That is the underlying principle. ‘It is for ordinary so it is a conception of lower purity to mix with them?’ That is not. The highest circle, greatest circle, and the mantram, which is considered to be given to a proper person, that is the lower circle within the higher circle, the main circle. Because,

 

kṛṣṇa-mantra haite habe saṁsāra mocana, [kṛṣṇa-nāma haite pābe kṛṣṇera caraṇa]

 

   [“Simply by chanting the Holy Name of Kṛṣṇa one can obtain freedom from material existence. Indeed, simply by chanting the Hare Kṛṣṇa mantra one will be able to see the lotus feet of the Lord.”]

   [Caitanya-caritāmṛta, Ādi-līlā, 7.73]

 

   It will help us to get out of the negative side. And Hari Nāma from the lowest to the highest.

Kṛṣṇa-nāma haite pābe kṛṣṇera caraṇa. Hari Nāma gives us the - helps us to enter into the positive. From the lowest to the highest, the greatest circle. And the mantram is the lower, small circle within the bigger circle. So from the lowest to the highest - Hari Nāma’s jurisdiction. So how much purity is there which comes to, ventures to purify the lowest type of impurity?

 

Patita-pāvana. Bhaktivinoda Ṭhākura in his hundred and eight names.

 

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]

 

   Vṛndāvana-candra Kṛṣṇa He’s the source of all rasa, all forms of ecstatic engagement. But Jagannātha, patita-pāvana līlā is superior in Him, when Kṛṣṇa has become Jagannātha in Purī. And his book, and his future Maṭha in Jagannātha, that is making me say so much things ___________ [?] Vyāso vetti na vetti vā.

 

[aham vedmi śuko vetti, vyāso vetti na vetti vā

bhaktyā bhāgavataṁ grāhyaṁ na buddhyā na ca ṭīkayā]

 

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

 

   Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Gaura Hari. Patita-pāvana jagannātha sarvveśvara, vṛndāvana- candra sarvva-rasera ākara. Mahāprabhu’s selection particularly His selection to pass His time there.

 

   There are so many remarks about Caitanyadeva. Some say, “Caitanyadeva is the cause of the fall of the Orissa empire. Pratāparudra, coming in His connection became a coward and he left his empire.” Some scholars are researching. Another section - “Caitanya was murdered by the pāṇḍās because of His generous policy of dealing all good and bad in equal level.” So the pāṇḍās saw that, “This will finish our dignity.” So He was murdered. A new opinion is afoot now, blaspheming Caitanyadeva. These are all so called ornaments to Caitanya. He cannot be affected.

 

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

 

   So such critics they’ll also not be able to come back from His capturing.

 

Akṣayānanda Mahārāja: Escape. They cannot escape.

 

Śrīla Śrīdhara Mahārāja: Capturing the pastimes, they’ll have to fall in the trap. Come to, like Jagāi, Mādhāi came to hit the head, but was captured. So generous with the līlā from the beginning. And Nityānanda Prabhu goes ahead.

   Mahāprabhu, when blood shed from Nityānanda’s body, Mahāprabhu was beside Himself. “I shall finish the world today. Nityānanda’s blood oozing _______ [?]

   Nityānanda Prabhu reminded Him. “Who are You My Lord? In this līlā those things won’t do. You remember what līlā You have come to perform. In this līlā those things won’t go on. We’re to tolerate all this and still do good to others.” Reminded by Nityānanda, to Mahāprabhu.

 

   Ei bhaktya bhagavan [?] “My devotee is attacked - all My promise I may leave for the sake of My devotee. His honour is at stake, he’s wounded, the blood oozing from his body. All My promises I can give up for the sake of My devotee.” That was His attitude.

   But Nityānanda pacified the devotee. Devotee came to His relief. “No, no, no, My Lord. You don’t forget that what We’ve come for this time.”

 

   Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. _____________ [?]

 

Devotees: __________________________ [?]

 

Śrīla Śrīdhara Mahārāja: Rāma Rāma. Here I stop today. Vāñchā-kalpa...

Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!

Bhakta-vṛnda kī jaya!

Swāmī Mahārāja kī jaya!

 

 

85.07.21.B

 

Śrīla Śrīdhara Mahārāja: ...none other. I am Kṛṣṇa. I am attracting you, beyond your consciousness. The very substance that’s attracting everything, to give a shape, I’m there. I’m the living attraction. You know of gravitation, attraction, or affection, that is the physical form of affection. I’m affection personified. If I withdraw it will be turned into desert, if possible. All searching Me.”

 

   Or all searching Him, but unknowingly, and non-methodically. Sukha, happiness, pleasure, everyone wants, searching after, but does not know how to search that happiness properly, and what that thing really is. A scientific search of the pleasure, of the joy, scientific search. Kṛṣṇānusandhāna. The search will end in Him, the emporium of all rasa. Śanta, dāsya, sākhya, vātsalya, mādhurya, combination of all different types of pleasing substance, rasa.

 

raso vai saḥ [rasaṁ hyevāyaṁ labdhānandī bhavati

ko hyevānyāt kaḥ prāṇyāt yadeṣa ākāśa ānando na syāt eṣa hyevānandayati]

 

   [“Śrī Kṛṣṇa is the embodiment of all ecstatic bliss; He is the reservoir of all pleasure. Having derived ecstasy from Him, the individual souls become blissful. For, who indeed, could breath, who could be alive if this Blissful Lord were not present within the hearts of all souls. He alone bestows ecstasy.”]

   [Taittirīya-Upaniṣad, 2.7]

...

Veda, the revealed scriptures ___________ [?] which can supply ecstasy within us: our food.

   Wordsworth says, “Human natures daily food.” Ha, ha. “The phantom of delight.” In the gross sense that is mentioned there. “Phantom of delight. Human natures daily food.”

   But that is in the highest sense. Human natures daily food can be found only in Kṛṣṇa conception. Wholesale satisfaction. In other words in that wonderful statement. Prati aṅga lāgi kānde, prati aṅga mora.

 

   [Śrīmatī Rādhārāṇī says: “My every limb is crying for the respective limb of My Lord; not only My Self, but every part of My Body earnestly aspires for the corresponding part of My Masters.”]

   [From Jñāna Dāsa’s Vaiṣṇava-padāvali - Anthology of Vaiṣṇava Songs]

 

   Every atom of our body is hankering to be united with the corresponding atom of that body. What to speak of us, the wholesale is being attracted there. Every atom there is attracting every atom in our body and saying, “Come here, get your satisfaction. If you combine you’ll feel satisfaction. Kṛṣṇa is such.”

Kṛṣ - ṇa, attracting and giving satisfaction. He’s attracting everything and giving satisfaction to everything. That is food to the hungry, hungry mind. Mind is running here, there for satisfaction, but coming back disappointed. Mind is running on all sides, is very fickle, this side, that side, trying to get satisfaction, but it’s coming back disappointed. But that mind can find satisfaction only with His connection.

 

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

 

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

 

   The nectarine figure, combination of all classes of satisfaction in harmony, we’re told that, in Kṛṣṇa conception of Godhead. Family life, home life. I may not care to look after my own interest, but my home is always trying to satisfy me, beyond my consciousness. That is home. Home means beyond my consciousness, is trying to supply my fulfilment. That is home, all thinking well about me. My welfare is being designed and also disposed of. That is home, without my consciousness. Home means causeless affection, from mother’s side, father’s side, friend’s side, wife’s side, and the husband’s side. Family all thinking good of another without his notice. Without his notice the very atmosphere is eager to supply welfare in this way for everybody. Home, so back to home. They’re thinking good of us. Where everyone, every atom is thinking good of me and trying to give goodness in me. Home. We may not know, we’re not conscious by which I’ll be satisfied, but they know. The mother knows how to satisfy the child. So go to that higher existence, to take shelter in the higher existence of goodwill.

   So these are indriya sukha, the sense perception, sense pleasure. Like so many prostitutes they’re calling us for temporary satisfaction and then reaction. That sort of offer coming from the superficial surface of the world, sense satisfaction. Asad batya vesya [?] Dāsa Goswāmī says. “That without Kṛṣṇa, all the tidings, all calls of this surface nature they’re like so many prostitutes. A temporary satisfaction and then reaction, so give them up, that false charm, sense...

...

   ...kanak, kāminī, pratiṣṭhā. Then this money, women, and for women, men, and - name, popularity. These three things are our enemy here. The local credit, pratiṣṭhā, local credit in the local interest department.

...

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

...

Devotee: ________________ [?]

 

Badrinārāyaṇa: Muralidhar Prabhu, he has one question.

 

Śrīla Śrīdhara Mahārāja: What is that?

 

Muralidhar: Mahārāja. I’ve heard that Kṛṣṇa is doing Gaura sevā. Is this right?

 

Śrīla Śrīdhara Mahārāja: What does he say?

 

Badrinārāyaṇa: Guru sevā. He says that he has heard that Kṛṣṇa is doing Guru sevā. Is that correct?

 

Muralidhar: Gaura. Gaurāṅga.

 

Badrinārāyaṇa: Oh, Gaura sevā. Kṛṣṇa is doing Gaura, Mahāprabhu sevā. Is that right, is that correct?

 

Śrīla Śrīdhara Mahārāja: Kṛṣṇa is serving Gaurāṅga? Yes. We can think that Kṛṣṇa is charmed by His own parallel existence of Gaurāṅga. He’s charmed by Him because Gaurāṅga means Kṛṣṇa and Rādhā. Kṛṣṇa is one. Gaurāṅga is combination of Rādhā-Kṛṣṇa, so that is more. And Gaurāṅga is prepared to distribute the Kṛṣṇa prema to one and all. He’s extending the market of the same, for distribution of the Divine Love, magnanimous Kṛṣṇa. When Kṛṣṇa comes in the mood of Rādhā, Both combined comes to distribute Their inner wealth to one and all to the public for their benefit, that Kṛṣṇa is Gaurāṅga. Not only Kṛṣṇa - Kṛṣṇa in the mood of Rādhā and engaged in the distribution of His own wealth to the outside people. So for us, Kṛṣṇa is more valuable when He’s Gaurāṅga, because there we get our heart’s satisfaction. He’s distributing Himself. In that, Gaurāṅga is higher than Kṛṣṇa, Gaura līlā. Kṛṣṇa engaged in distributing Himself causelessly to the others. So that is higher for us. And independent of our thinking, because Both combined, Rādhā-Kṛṣṇa ____ [?] Hlādinī śaktir asmād, ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau.

 

[rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād

ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau

caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ

rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa svarūpam]

 

   [“I worship Śrī Caitanya Mahāprabhu, who is Kṛṣṇa Himself, enriched with the emotions and radiance of Śrīmatī Rādhārāṇī. As the Predominating and Predominated Moieties, Rādhā and Kṛṣṇa are eternally one, with separate individual identities. Now They have again united as Śrī Kṛṣṇa Caitanya. This inconceivable transformation of the Lord’s internal pleasure-giving potency has arisen from the loving affairs of Rādhā and Kṛṣṇa.”] [Caitanya-caritāmṛta, Ādi-līlā, 1.5]

 

   Though They’re One, in Vṛndāvana līlā They became Two, divided. And again in Gaura līlā They’re Both eternal, always in two moods, one combined, and one different, half and half, for Their līlā, pastimes. One thing being divided. Whole into one becomes Gaurāṅga, not brahman. According to jñānīs the whole śakti ____ [?] the potency and the owner of the potency combined. The jñānīs say then it is non- differentiated brahman. But to us that is not non-differentiated brahman, that becomes Gaurāṅga, searching Himself. Sva-bhajana-prayojana-vibhajana. When One, Rādhā-Kṛṣṇa, the Potency and the Owner of the Potency combine together in One Whole Absolute, then He’s searching Himself, He’s feeling Himself, searching Himself, and in that way He’s distributing Himself to others. In Prema Dhāma Stotra I have got,

 

ātma-siddha-sāva līla-pūrṇa-saukhya-lakṣaṇaṁ

svānubhāva-matta-nṛtya-kīrtanātma-vanṭanam

[advayaika-lakṣya-purṇa-tattva-tat-parātparaṁ

prema-dhāma-devam-eva naumi gaura-sundaram]

 

   [“The highest conception of the Absolute Truth must also be the highest form of ānanda, ecstasy. Mahāprabhu’s dancing indicates that He is full of ecstasy, and His kīrtana is distribution of that rasa. So, if we scientifically search out who Mahāprabhu is, we cannot but find that He is the Ultimate Reality. He is mad in tasting His Own internal nectar, and His dancing is the outcome of His transcendental ecstasy. And He is chanting, distributing that to others. So, studying quite closely the character of Śrī Caitanya Mahāprabhu, we cannot but think that He is the Supreme Absolute Truth, in Its fullest, and most dynamic expression.”] [Prema Dhāma Deva Stotram, 66]

 

   The sign of the Absolute, Perfect and Full Absolute will be this, that He’s dancing because He’s overjoyed in His inner satisfaction. Who is satisfied with Himself, and nothing to search for His satisfaction outside, He will dance. The dancing attitude is showing that He’s full in Himself. And the kīrtana, chanting, distributing that to others. That we find in Gaurāṅga. His dancing, that He’s full in Himself. And kīrtana, chanting, He’s distributing that. And this is self-evident, and this is the sign of the fullest substance of the Highest Absolute. Kīrtanātma advayaika. That is mentioned in one stanza in Prema Dhāma Stotra. Pūrṇa- saukhya-lakṣaṇaṁ. The satisfaction, that ānandam, ecstasy in its fullest conception will be, will have such sign, such symptom. What? That He’s dancing in Himself, that is, He’s full in Himself. And His chanting, He’s giving Himself out to the environment. That should be the highest ideal of the Absolute Happiness, and that we find in Gaurāṅga. Rādhā-Kṛṣṇa together. Do you follow? What do you say? Eh?

 

Muralidhar: Yes, a little.

 

Śrīla Śrīdhara Mahārāja: Ha, ha. I tried to express this idea in that stanza in Prema Dhāma Stotra.

 

   And Svarūpa Dāmodara says, Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir [C.c, Ādi-līlā, 1.5]

   “Who is Rādhārāṇī? She’s the love of Kṛṣṇa in a particular form, the object of love of Kṛṣṇa. So They’re one and same. The love, the affection of Kṛṣṇa in particular form, so it belongs to Kṛṣṇa, so it is one. But still for the pastimes in Dvāpara-yuga They become divided in Vṛndāvana līlā - two parties, one Predominating, another Predominated Moiety. They parted with Their own paraphernalia and began Their pastimes in different way, Their play. And again They come together, combine together, become Gaurāṅga and began to distribute Himself to the public, automatically by nature.

 

   “Come, take Me. I am yours also, in the mood of Rādhārāṇī.”

 

   Their own common treasure They began to loot, to allow Them to be looted. Both, with the consent, Both the parties They began to be looted by the public. “Take this.” They allowed Their treasure to be looted. Both combined. None to give objection - combined - Gaurāṅga. So Gaurāṅga is our greater shelter.

 

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]

 

   If you can secure a card, admission card from Gaurāṅga, you’ll find that automatically you are present in the harem of Kṛṣṇa. You’re in the group of Rādhārāṇī, engaged in such. Admission card issued from here, and you’re accepted in the confidential circle of service there.

 

   So Nityānanda Prabhu tried His best. “Anyhow connect yourself with Gaurāṅga. Oh fallen souls, My friends, connect yourself with Gaurāṅga anyhow. It is very easy for you. For the fallen souls, it is very easy to make connection with Gaurāṅga. And automatically everything will come unexpectedly to you for your inner heart’s satisfaction. Anyhow come.” From door to door He canvassed. “Have a connection with Gaurāṅga, have a connection with Gaurāṅga, and you’ll be richest of the rich.” Door to door Nityānanda Prabhu wandered.

 

bhaja gaurāṅga, kaha gaurāṅga laha gauranger nāma,

yei jana gaurāṅga bhaje sei amāra prāna.

 

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

 

eta bali nityānanda bhūme gaḍi yāya

 

[yena bhaje tāre bale danta tṛṇa dhari, āmāre kiniyā laha bala gaura-hari

eta bali nityānanda bhūme gaḍi yāya, sonāra parvata yena dhūlāya loṭāya]

 

   [Locana dāsa Ṭhākur said: “The compassionate Nityānanda Prabhu most humbly approached those who did not feel any loving appreciation for Śrī Gaurāṅga due to their false pride and hard heartedness. Not to hurt their pride, He took a few blades of grass between His teeth as a token of humility and appealed to them saying, “O dear friend, try to understand that your own highest good is Gaura Hari. You can attain the greatest fortune of your life if you connect to Him with love and devotion. Please take His Holy Name, even if only once, and chant it from the core of your heart. With devotional faith speak about His glories and share your relish with other devotees. Sincerely pray for His grace, for you will surely receive great spiritual benefit. I am your most well wishing friend. If you can please take My advice and act accordingly then you can own Me forever.”] [Śrī Bhakti Rakṣaka Bhajana Madhuri, p 4]

 

   He began to roll on the door of the customers. “Take Gaurāṅga. Take Gaurāṅga.” With tears in His eyes, that golden body began to roll on the door of so many customers. “Accept Gaurāṅga. Take Gaurāṅga. You don’t know what is passing away from your door. Accept Gaurāṅga.”

 

   Then how is Nityānanda?

Nitāiyer koruṇā habe, braje rādhā-kṛṣṇa [From Bhaktivinoda Ṭhākura’s Manaḥ-śikṣā]

   Everything will be in your fist. Try to have the grace of Nityānanda. He can give Gaurāṅga. And if you get Gaurāṅga you’ve got everything - the consent - Both the parties, Rādhā-Kṛṣṇa. And not only those sound symbols, but the meaning underlining we’re to try to follow, what is meant by these sounds.

 

na te viduḥ svārtha-gatiṁ hi viṣṇuṁ, durāśayā ye bahir-artha-māninaḥ

[andhā yathāndhair upanīyamānās, te 'pīśa-tantryām uru-dāmni baddhāḥ]

 

   [Prahlāda Mahārāja says: “Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Viṣṇu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labour, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.”] [Śrīmad-Bhāgavatam, 7.5.31]

 

   From the external side, not to consider, but the substance within, we’re to search for that. We’re to search for the meaning. Artheṣu abhijñaḥ. The real meaning, the hit, the mark, what does it mean, the substance? Brahma-jijñāsā and kṛṣṇānusandhāna. Search for Kṛṣṇa, Reality the Beautiful. Dive deep. Die to live. Not only here in the superficial surface of your sensual sense experience, you’re to die, dive deep into reality. Ādau śraddhā tataḥ sādhu-saṅga’, bhajana-kriyā, anartha-nivṛttiḥ, niṣṭhā, ruci, āsakti, bhāva, then prema.

 

[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]

 

   So many stages we’re to pass through to dive deep into the reality. So many superficial covers, so many stages of our mental covers we’re to pass through, and then we’re to come into a touch of the reality. To die to live. So our progress, speed, that will be such that we’re to pass through all these covers and to enter into the substantial world.

Ādau śraddhā, first faith. Then sādhu-saṅga, keeping company with those agents, sādhu-saṅga. Bhajana-kriyā, then as they advise us to discharge those duties, that cultivation, culture. To hear, to speak, to receive, to distribute, and so many others for recollection with serving attitude, bhajana-kriyā. Then anartha-nivṛttiḥ. The ulterior demands of our superficial nature they will disappear. Then niṣṭhā. A continuous aspiration for Kṛṣṇa, for the inner substance. Continuous, without any interruption by any superficial demand, niṣṭhā. Ruci. Then taste will be created for that. Before that the taste cannot be relied on. But when after continuous attempt for the truth the taste will come that is reliable, genuine taste, ruci. Then that will increase into āsakti, when we can’t tolerate any separation from that taste of particular truth, āsakti. Then bhāva, a superficial connection with reality. Then prema, when we enter into the reality.

   And then the positive development, sneha, mana, praṇaya, rāga, anurāga, bhāva, mahābhāva. And a positive participation into reality will create so many things in us. The process is there. It is not imagination, but by the process of elimination the progress, elimination and acceptance is there. Then what is real to us at present, the sense experience world, that will evaporate and we shall find ourselves in the midst of the inner world. Like a yogī, like a deep scientific scholar engaged in research, forgetting the world - that is very meagre example, more deep an interest we will find there - the forgetfulness of this cover.

 

na te viduḥ svārtha-gatiṁ hi viṣṇuṁ, durāśayā ye bahir-artha-māninaḥ

[andhā yathāndhair upanīyamānās, te 'pīśa-tantryām uru-dāmni baddhāḥ]

 

   [Prahlāda Mahārāja says: “Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Viṣṇu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labour, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.”] [Śrīmad-Bhāgavatam, 7.5.31]

 

   We’re reading only the cover, over the surface of the world. We’re misreading things because we’re reading only on the cover. But what is inner substance we do not care to know, and that we’re to go. It is the cover floating on our consciousness. Leaving the cover, we shall try to enter into deep consciousness.

   “Consciousness, you give me experience of this world of sense experience I don’t like. I want to exploit you deeper.”

   We’re to enter into our own consciousness - our consciousness is a part of the whole consciousness. So we’re to tackle the extensive consciousness, and we’re a part of that. So subjective exploitation, not in the objective side, that the stone, the fossil, this earth or the water, no. Subjective consciousness we shall have to enter into, the causal truth. And gradually we shall find these things. The source of knowledge we’re to tackle, we’re to enter into the fountain from where the water is oozing. Water is coming outside through the fountain. We’re to enter into the fountain to understand what type of water, how it is stocked, where, in what way. So enter into the source of knowledge to find out where from it comes. Against the current we’re to move. And what is the product of the current? Just floating on our senses, and it is transient, and it is reactionary. So we’re to enter into the source, and to have proper exploitation with the help of the agents there.

Ātmā, Paramātmā, then Bhagavān conception, bhajanīya. Ultimately we shall find that we’re to serve the wonderful substance of ecstasy. And if we can engage ourselves, get slavery into that part, we shall find our fate is, fortune is fulfilled. Such high, high kind of pleasure is there, satisfaction is there. Anyhow, any neglectful connection if we get with that, we shall see all our fulfilment, final fulfilment we have got, a slight connection of that treasure. The source of all knowledge and all ecstasy. We can approach that way. Subjective enquiry - against the current we shall have to go.

 

Devotee: Mahārāja. I have one question. Is cultivation more important, or preaching?

 

Śrīla Śrīdhara Mahārāja: What?

 

Devotee: Is cultivation of Kṛṣṇa consciousness more important, or preaching of Kṛṣṇa consciousness?

 

Śrīla Śrīdhara Mahārāja: Preaching?

 

Devotee: Yes. Self cultivation, improvement - or preaching to others?

 

Śrīla Śrīdhara Mahārāja: Preaching is the highest form of cultivation. Intensified culture is preaching, kīrtana. Offensive for offensive. To help others and to eliminate, to push the water. The jet plane of the British, they devour air in the front and pass it forcibly. Just as in swimming, we push the water back and we make progress. Kīrtana is like that - a jet plane, pushing back.

   The poison that is coming to attack, to deal with nectar, that sort of poison, for me and for others also, the whole environment. Culture means it is concerned with you only, one. But here we’re concerned with the whole environment. We’re purifying the whole environment. More force is necessary. To purify the environment, and the same time to become the source of purification, that is more attraction of capital from the higher. We’re to draw - if we distribute things, then we’re to indent more from the higher capitalist. And more extensive, more forceful when not to purify myself, but when trying to purify the environment, more forceful action, and thereby we’re benefited.

   From another side, it helps others, and as a reaction I get some reward from higher because I’m helping others. Along with my own realisation I’m helping the realisation of so many, so I get reward from there. And for me also, I can exhaust myself in engaging my whole energy when I’m engaged in kīrtana. Concentration - that is I can utilise myself more extensively when I engage myself in kīrtana, purifying the atmosphere, not only myself within. This is weak, smaraṇa, the meditation is weak, but kīrtana is strong. In meditation, self-deception may enter easily, but in kīrtana we may not be irrelevant, all attention we must have to give. The circumstance will help me to be all attentive. So in many ways kīrtana, especially in Kali- yuga, it is more helpful. It is recommended like that. Offensive for offensive. And also helping so many. That is a great thing.

 

[agha-cchit smaraṇaṁ viṣṇor, bahv-āyāsena sādhyate]
oṣṭha-spandana-mātreṇa, kīrtanaṁ tu tato varam

 

   [“Although capable of destroying all sins, the remembrance of Lord Viṣṇu is achieved only with extraordinary effort. On the other hand, one may perform Kṛṣṇa kīrtana simply by moving one’s lips, and thus this process is superior.”] [Śrīmad-Bhāgavatam, 11.5.38-40, purport - Vaiṣṇava-cintāmaṇi]

   [Śrī Gauḍīya Kaṇṭhahāra, 17.19 - Hari-bhakti-vilāsa, 11.453]

 

   So smaraṇa, the meditation is weak, and even if you have slight kīrtana, by moving your lips, that is also better because so many subtle elements are outside they’re helped by the movement of your lips. Then high kīrtana, loud kīrtana, thatis more beneficial, helping so many. And your exertion is also to intensified degree. You’ll have to engage every nerve for that purpose, more relevant, more attentive, you can engage yourself best in kīrtana. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari. Kīrtana. You’re to assert yourself more when engaged in kīrtana.

 

Devotee: Mahārāja. One more question. When we go for collection, when we go to give sukṛti, while preaching, is it more important to concentrate on taking their energy, or preaching?

 

Śrīla Śrīdhara Mahārāja: Yes. Both. In kīrtana, yes, you’re also to assert yourself why you have come for collection. So you’re to convince him, you’re to exercise all your nerve to convince him about the Kṛṣṇa conception. “That is the better prospect of life.” You’re to establish, and then to get some energy from him to be utilised for the service of the Lord. And doing some positive good in that person that his energy is being utilised for the service.

   And you’re distributing sukṛti. His action is being utilised through you for his future best benefit. So that is also more helpful. To do kīrtana, to try to let him know what is his own benefit, and also to help him by utilising his energy for the service of that purpose. That will be more beneficial, collection, bhikṣā, by Kṛṣṇa  kīrtana. And you’re to exercise your own capacity to the fullest extent to collect something from him, to convince him, so that he must contribute something. So your exertion to convince him will be more intensified, that you’re to convince him and to get some energy from him, convince him. So that will be more intense, this Kṛṣṇa kīrtana.

 

Devotee: Merely preaching and not taking money is useless? Unless he gives some money, his energy...

 

Śrīla Śrīdhara Mahārāja: That is also something, not useless, something. But that will be more fruitful and practical when you can collect some energy from him and to utilise double benefit for them. And you’ll be rewarded in that way from the upper house. Not only you’re trying to give him entrance into - but practically his past life also you’re engaging by connecting his energy. His past life, you have collected something, his energy you’re utilising and taking that, his past life also is engaged in the service. And at present when you’re talking with him you’re capturing his present time. And the past time when you get some energy of him, that is also utilised. And if you can create śraddhā, then his future also you’re trying to engage. He will do again in future. And you’ll be benefited, rewarded accordingly, from your Master.

 

 

85.07.21.C_85.07.30.A

 

Śrīla Śrīdhara Mahārāja: ...material service, that is the money and the body service, that is for the beginners. But that is not the highest. Highest service is the service of the soul proper. But because he’s engaged in these material things to collect them to draw his attention, where his money is going, energy is going, his attention is drawn towards that. In that way. If the child is taken away, the motherly affection will run that way. So a lover of money, and if he gives some money, his attention will be drawn to that direction. So you’re taking the money, you’re attracting his attention. Otherwise it is difficult to draw his attention towards this. But if you can get some money from him, his attention will be automatically drawn towards.

   Do you follow?

 

Devotee: Yes. So sometimes - should I mention to them - that if I meet an engineer, should I mention that I’m an engineer, my past life, should I mention?

 

Śrīla Śrīdhara Mahārāja: If necessary you may do anything. “I’m so and so.” To canvas yourself that “Being so and so, I’ve also engaged myself in this way. So you try to understand that this is not a futile thing, this is a bigger thing.” If necessary you can give the example of so many others, and if necessary for you also you can say that “I’m such and such, and I admit this. So you try to follow. It is not ordinary thing, a thing of lower conception.” In this way if necessary to convince him to show yourself you’ll show.

 

Devotee: Past identity also we can mention? No?

 

Śrīla Śrīdhara Mahārāja: If necessary in particular cases. “In past life I was so. I’m converted in this way.” That may help a particular man to follow the path. If it’s utilised, not to canvas yourself, but if it’s in the utility of that person, then you can do, give statement of your own history, own example.

 

Badrinārāyaṇa: Mahārāja. __________ [?]

 

Śrīla Śrīdhara Mahārāja: All right. Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!

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

 

...

 

   ...rather Naimiṣāraṇya fetches more value ________________ [?]

I shall go now. Vāñchā-kalpatarubhyaś ca.

Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!

Śrīpad Bhaktivedānta Swāmī Mahārāja kī jaya!

 

...

 

______________ [?] necessity is the mother of invention. We shall feel the real necessity of that life, and the undesirability of this life. So then the company of sādhu and śāstra, we can make progress in our life.

 

kṛṣṇa-bhakti-janma-mūla haya ‘sādhu-saṅga’, [kṛṣṇa-prema janme, teṅho punar mukhya aṅga]

 

   [“The root cause of devotional service to Lord Kṛṣṇa is association with advanced devotees. Even when one’s dormant love for Kṛṣṇa awakens, association with devotees is still most essential.”]

   [Caitanya-caritāmṛta, Madhya-līlā, 22.83]

 

   The very beginning of our spiritual life comes from the contact of the saints. And Kṛṣṇa prema, and gradually make progress, janme. Teṅho punar mukhya. Still the sādhu, the saints are our hope and help. From the beginning up to end of life the association of the saint is the most important and unavoidable thing. And the saṅga, association means with serving attitude. Do you understand?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: A few hours after it will be as it was, eh?

 

Devotee: What?

 

Śrīla Śrīdhara Mahārāja: Any understanding proper, no?

 

Devotee: Yes, yes, yes.

 

Śrīla Śrīdhara Mahārāja: Then you’ll be able to reply such questions to others? If anyone questions you, what you did just now, will you be able to answer, reply them?

 

Devotee: Yes. I will try my best.

 

Śrīla Śrīdhara Mahārāja: Association with the saints. Whenever some disease is there then some antidote is necessary. So we’re suffering from misunderstanding, proper understanding is necessary wherever it is found. We can find proper understanding with the saints, from the saints. So necessarily, naturally, we want them to remove our disease.

   Only removal and dissolution, dissolution and removal must be of perfect type, not haphazard, then we can be satisfied with mere renunciation and liberation only. But positive attainment is necessary. That is, the real ego must be awakened. Not only this ego will be dissolved, but real ego must be awakened. ______ [?]

 

Badrinārāyaṇa: Muralidhar Prabhu.

 

Muralidhar: Mahārāja. I have one question Mahārāja. We’ve heard that in rāga-mārga, one devotee he may disregard some of the directions in the scriptures. But we’re feeling that we should be very careful that we do not become sahajiyā by disregarding śāstra.

 

Śrīla Śrīdhara Mahārāja: What does he say?

 

Badrinārāyaṇa: He says Mahārāja. In rāga-mārga, sometimes the devotee disregards scriptural injunctions. But he’s feeling that he must be careful that not to become sahajiyā.

 

Śrīla Śrīdhara Mahārāja: Yes. The sahajiyāism that is not rāga-mārga proper, that is imitation. So a bona fide student will avoid that sort of imitation, sahajiyā. We’re to cross Bhūr, Bhuvaḥ, Svaḥ, Mahā, Jana, Tapa. 'Virajā,' 'brahmaloka,' bhedi' 'paravyoma' tabe yāya tad upari.

 

[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]

 

   Step by step, we must not omit. That is Super Subjective area, not any object of our senses, after renunciation, above renunciation. Rāga, this anurāga, our affinity for Kṛṣṇa, that is not very cheap thing. We’re to understand what is Kṛṣṇa consciousness really, what is Kṛṣṇa, Kṛṣṇa consciousness. That is Super Subjective. Without dedication, in the area of material zone, we should not deceive us thinking to find Him.

 

   Madhvācārya wrote, he gave a hundred points against māyāvāda, mere renunciation. And our Guru Mahārāja gave a hundred points against sahajiyāvāda, to guard against this sahajiyāism, that imitation Kṛṣṇa bhajan in material life. Hundred points. Prākṛta-rasa Śata-Dūṣaṇī.

 

...

 

Devotee: ___________ [?] āula, bāula, karttābhajā, neḍā, daraveśa, sāṅi.

 

Śrīla Śrīdhara Mahārāja:  [12:33 - 15:30 ?]

   Only taste, the most valuable thing within us, whatever the quantity, the smallest quantity of taste for the Supreme, that should be made capital. And cultivate it in the proper association and you can go straight quickly and happily.   [16:00 - 16:56 ?]

   A part of the taste, inner hankering earnest for the Lord. You accept that only as your capital and begin your business. Very soon you will reach the goal. Neither knowledge nor power - try to utilise for the purpose, only the inner taste, whatever small quantity it may be. But exclusively you accept that and go to persons who are cultivating that. Thereby in a shortest time you can reach the final goal.

 

sakala chāḍiyā bhāi, śraddhādevīra guṇa gāi, yanra kṛpa bhakti dite pare

 

   [Śrīla Bhaktivinoda Ṭhākura has written: “Giving up everything, let us sing in praise of Śraddhā-devī - faith - whose grace can take us to Kṛṣṇa.”]

 

keśava tuwā jagata bicitra karama-vipāke

bhava-bana bhrama-i, pekhaluṅ raṅga bahu citra

 

tuwā pada-bismṛti, ā-mara jantraṇā, kleśa-dahane

dohi' jāi kapila, patañjali, gautama, kaṇabhojī,

jaimini, bauddha āowe dhāi'

 

tab koi nija-mate, bhukti, mukti jācato,

pāta-i nānā-bidha fānd so-sabu--bañcaka,

tuwā bhakti bahir-mukha, ghaṭāowe biṣama paramād

 

baimukha-bañcane, bhaṭa so-sabu,

niramilo vividha pasār daṇḍabat dūrato,

bhakativinoda bhelo, bhakata-caraṇa kori' sār.

 

[Bhaktivinoda Ṭhākura’s Bhakti-pratikūla-bhāva Varjanāṅgīkāra,

Renunciation of conduct averse to pure devotion.]

 

   Ultimately they offer either higher type of enjoyment or total renunciation. Bhukti, mukti jācato, pāta-i nānā-bidha fānd. And so many traps they’ve prepared to catch you, nānā-bidha fānd. So-sabu--bañcaka, tuwā bhakti bahir-mukha. But they’re all deceivers, they have nothing to give delivery about your love, ghaṭāowe biṣama paramād. Bhakativinoda bhelo, bhakata-caraṇa kori' sār. Give up, reject everything summarily, and try to catch hold of the divine feet of the śuddha bhakta, pure devotee. Eliminate all these things, they’re all agents of the Satan of different type offering.

   Pure devotion exclusive, want Kṛṣṇa only, exclusively, nothing else. Neither renunciation, nor knowledge, nor power, nor mysterious powers, nothing. Bhukti, mukti, siddhi, these are the alternatives we can aspire after, but clear off them. And viddhi bhakti also, the calculative devotion according to śāstra, but no. Spontaneous devotion, heart to heart, no calculation. Be desperate in throwing you towards the fire of love. Throw yourself and you’ll find that the fire is not fire, the fire is very soothing atmosphere. Prahlāda was thrown into fire, but that was like mother’s lap to him.

   No risk no gain. Take risk, and that must be sincere, from the heart, from the bottom of your heart, sincere. Eliminating everything than Kṛṣṇa. And more helpful, the highest servitor of Kṛṣṇa, more reliable. That is Rādhā dāsya. The best servitor of Kṛṣṇa, that will be your mark, ideal. The best servant of Kṛṣṇa, that should be the only ideal, to reach there.

 

   The sahajiyā they want to get it very cheaply, mix their mental things in some least connection with divinity. Really culturing ninety cent per cent in the material, in the kāma. Lust and love opposite. We should not misunderstand lust as love. Atendriya priti vancha. The pleasure of our own senses, ego, that is lust. And the satisfaction of Kṛṣṇa, that is the opposite side, that is love. Prema and kāma, similar but the opposite thing, perverted reflection. Reflection, and that is perverted reflection. The highest thing there reflected as being the lowest. Just as a tree standing on the bank of the tank, the highest peak of the tree is seen in the reflection to be the lowest. So it is reflect kāma, self centred, sense centred. And Kṛṣṇa centred the opposite. Centre centering, the end of the inner current. And this sense centering that is end of the outer current, taking away from Kṛṣṇa. This nasty ego, his sense satisfaction. And to find Kṛṣṇa, Brahman, Paramātmā, Bhagavān, in this way theistic development, and to find out Kṛṣṇa. All accommodating loving centre. And then to try to merge in His interest, just opposite. Which is very rare even for the liberated souls, what to speak of these so many fallen souls under bondage with nasty ideal.

 

   Rūpa Goswāmī says, “Whenever I got the touch of the shadow of real Kṛṣṇa prema of Kṛṣṇa, from that time this worldly sense pleasure became so nasty to me that whenever thinking that some spit comes in my tongue.”

 

yad-avadhi mama cetaḥ kṛṣṇa padāravinde, nava-nava-rasa-dhāmany udyataṁ rantum āsīt

tad-avadhi bata nāri-saṅgame smaryamāne, bhavati mukha-vikaraḥ suṣṭhu niṣṭhīvanaṁ ca

 

   [“Since I have been engaged in the transcendental loving service of Kṛṣṇa, realising ever-new pleasure in Him, whenever I think of sex-pleasure, I spit at the thought, and my lips curl with distaste.”]

   [Bhakti-rasāmṛta-sindu, dakṣiṇa-vibhāga, 5.39 - quoted from Yamunācārya]

 

   “Whenever I came in connection with Kṛṣṇa consciousness with different types of astounding, ecstatic joy, from that time if any human sensualism comes to my mind then my whole figure becomes awkward and some spit comes in my tongue. In hate, hatefulness, extreme hate comes to mind.”

 

   One side so noble thing, another side so nasty thing. Sense experience, sense pleasure, which we can have by union of the male and female, that is the nasty thing. And it is the noblest thing towards Kṛṣṇa, opposite thing. Bhaktivinoda Ṭhākura says,

 

kāma-preme dekho bhāi, lakṣanete bheda nāi, tabhu kāma ‘prema’ nāhi haya

 

[“My brother, lust and love appear as one and the same; yet, lust is never love.”]

[Kalyāṇa Kalpataru, Upadeśa 18]

 

   Apparently there’s no difference between this lust and love. Tabhu kāma ‘prema’ nāhi haya. Still, you must be fully confident that lust is not love. Rakta-māṁsamaya kāma. The lust is concerning only flesh and blood. And prema, cid-ānanda-dhāma. And the love just the opposite of the soul’s reach in the highest level. Just the opposite, Sumeru, Kumeru, that north pole and south pole, just opposite. One extremely to become slave to the sense pleasure, that is fleshy things. Another, the soul’s highest reach in the domain of high, noble sacrifice. The love of the centre, just as love of ones selfish family, and the love of the country, opposite. For the interest of the country he’s to sacrifice his family interest, similar. For the negligent part, and for the whole centre, sacrifice for that, wholesale sacrifice.

 

Indradyumna: Guru Mahārāja. So how is it possible to detach from the gṛhastha āśrama, to rise?

 

Badrinārāyaṇa: Indradyumna Prabhu.

 

Śrīla Śrīdhara Mahārāja: What does he say?

 

Badrinārāyaṇa: How is it possible to become detached from the gṛhastha āśrama?

 

Indradyumna: And rise to the high point of realisation.

 

Śrīla Śrīdhara Mahārāja: Gṛhastha āśrama, by increasing our association with the exclusive devotion, devotees...

 

Indradyumna: But it’s something gradual?

 

Śrīla Śrīdhara Mahārāja: ...then even so much so the household members should be considered like enemies. They’re swallowing my energy which may be utilised for Kṛṣṇa’s purpose. Search for Kṛṣṇa. Search for Kṛṣṇa. That valuable time is being wasted in time for searching for the food and clothing of the children and wife. That will be in mind. “I cannot be exclusively devoted towards Kṛṣṇa. They’re drawing me on the back side. ‘Oh, see, look out for us, our interest.’”

   But if the household, the wife may be a devotee even of higher type than the husband then she’ll promote. “Go ahead, don’t care for us.” That will be the direction. “Go ahead, go ahead.” Then she’s not a wife she’s a sādhu, her connection will help us, the Vaiṣṇava.

 

   Kṛṣṇa consciousness in the beginning that is a hazy thing. But the Vaiṣṇava consciousness, the ideal of a proper Vaiṣṇava, if that attracts us that will be more tangible and helpful. So it has been laid stress in the service of a Vaiṣṇava than Viṣṇu Himself.

 

ārādhanānām sarveśāṁ, viṣṇor ārādhanaṁ param [tasmāt parataraṁ devi, tadīyānām samārcanam]

 

   [“Lord Śiva told the goddess Durgā:] ‘My dear Devī, although the Vedas recommend worship of demigods, the worship of Lord Viṣṇu is topmost. However, above the worship of Lord Viṣṇu is the rendering of service to Vaiṣṇavas, who are related to Lord Viṣṇu.’”]

   [Caitanya-caritāmṛta, Madhya-līlā, 11.31]

 

   Of all services, the service to Viṣṇu is the highest. Tasmāt parataraṁ devi, tadīyānām samārcanam. Even higher than that to serve a Vaiṣṇava. That is tangible, that can help us more. We can have some concrete association with them, they’re more encouraging. So more substantial progress can be done if we can have real attraction for a Vaiṣṇava, Guru Vaiṣṇava. That is more helpful. Something concrete we can see if we have - but that is also a stage of progress.

   In ordinary case we do not like the service of a Vaiṣṇava. That is considering him that he’s also a man. “I’m searching for God, why should I waste my energy for the service of a man? He may have some devotion, but still he’s not the highest.”

   Ha, ha. But when we really want to make progress then we’ll have to understand, must understand, that my attraction for the Vaiṣṇava that is more helpful. My energy is utilised in a more concrete way. Towards God, more or less abstract. I cannot have direct conception of Him, so that my endeavour is more of some abstract type. But Vaiṣṇava service becomes more concrete thing to me and thereby I can raise my condition, my faith, more and more towards something tangible.

   But that requires some higher position. That sort of confidence in Vaiṣṇava that is not very easy. But if one can attain that stage he’s now almost safe in his position. By the company of the association our journey towards Kṛṣṇa is more or less guaranteed.

   I’m going to some unknown place, but on the way I’ve heard that about a particular destination and I’m captured by the charm of that goal, I’m going there. But if I get a company on the road who is also going there, and who has got some more knowledge about the goal, then I’m, very happily I can go there. If I get a real company, good company, who wants to go to the same goal, and he’s got some more knowledge than myself, then my journey becomes very easy and happy journey. So.

 

[ādaraḥ paricaryāyāṁ, sarvāṅgair abhivandanam]
mad-bhakta-pūjābhyadhikā, sarva-bhūteṣu man-matiḥ

 

   [Kṛṣṇa said: “My devotees take great care and respect in rendering Me service, offering obeisances with all their bodily limbs, and - above all - worshipping My devotees. They see all living entities as related to Me.”] [Śrīmad-Bhāgavatam, 11.19.21] & [Gauḍīya Kaṇṭhahāra, 13.59]

 

   “To serve My devotees is better than to serve Me. In that way, in every stage.”

 

Indradyumna: Guru Mahārāja. Could you explain about...

 

Śrīla Śrīdhara Mahārāja: So that, when we’ve got attraction for Kṛṣṇa only, that is the primary stage of devotion. When we’ve got faith in His devotees, and want to serve them, then one step I’ve been raised. Madhyama-adhikāra. The test, how to test the progress of us, of the devotees, if we find that he’s got attraction for the Lord and not devotees, he’s in the primary stage. But when we find that he’s got faith in the devotees of the Lord, then he comes in the intermediate stage.

 

arcayam eva haraye, pūjām yaḥ śraddhāyehate

na tad-bhakteṣu cānyeṣu, sa bhaktaḥ prākṛtaḥ smṛtaḥ

 

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

 

īśvare tad-adhīneṣu, bāliśeṣu dviṣatsu ca

prema-maitri-kṛpopekṣa, yaḥ karoti sa madhyamaḥ

 

   [“The devotee in the intermediate stage of devotional service is called a madhyama-adhikārī. He loves the Supreme Personality of Godhead, is a sincere friend to all the devotees of the Lord, shows mercy to the innocent and disregards the envious.”] [Śrīmad-Bhāgavatam, 11.2.46]

 

   When the developed stage will show all these signs, attraction for the Lord, īśvare, and the friendship with the Vaiṣṇava, His servitors, and our sympathy with the ordinary people so that they may have affection for Kṛṣṇa, and those that are anti devotees we shall be indifferent to them. Then we come in the middle stage of a servitor. Eh? What do you say? What does he say?

 

Indradyumna: We heard that the relation with the Guru and the disciples are eternal. Can you explain that eternal relation?

 

Badrinārāyaṇa: He says that he has heard the relationship between Guru and disciple is eternal. Can you explain that?

 

Śrīla Śrīdhara Mahārāja: Yes. Eternal. But the first vision - Guru means the inner Guru. That is, the first conception of Guru is not the whole thing, it has to change gradually. That primary teacher, then any higher education teacher. The teaching is continuing, teacher’s position, he has come to teach me. If I’m alert then I can find that, but formally, physically that may be changed. But when education of a particular department may grow, and the teachers also may be changed - the flow inside of the teacher, teaching staff, that is one and same. In that way. We shall try to find out Guru, and the Guru is inside also, caitya-guru. The caitya-guru will help us to know the real Guru with the development. The principle of Guru is one and same, but according to my progress the external aspect may change. So it is told that Lord Himself is Guru.

 

ācāryaṁ māṁ vijānīyān, [nāvamanyeta karhicit

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

 

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

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

 

   He has come to make Himself known to me. My sincere hankering to know Him has moved His heart and He’s coming to accept me through agents. The company may have different agents, like that. Ācāryaṁ māṁ vijānīyān. He’s in Guru. We’re to try to understand that He Himself is Guru. His potency of distributing Himself to others, that potency is Guru. That aspect of the Supreme which tries to make Himself known to the others, that aspect, that function of Him is Guru. And that, formerly, according to my capacity it may change.

 

   So our guru-paramparā is śikṣā guru-paramparā. Mahāprabhu Śrī Caitanya, beginning from. Then Svarūpa Dāmodara. Then comes Rūpa, Sanātana. Then comes Raghunātha, Kavirāja Goswāmī, in the śikṣā guru-paramparā. The current coming we’re to understand, according to our inner sincerity the current is coming, and what is suiting my taste. Śanta, dāsya, sākhya, vātsalya, mādhurya. We’re to accept that current. Actually it is so.

   Even the gifts are not only Guru but even the religious forms also. A Christian, Mohammedan, becoming a Hindu. A Hindu is becoming a Christian. In this way, according to his inner capacity they change, Guru, creed, all these things. But there is comparative study, but comparative study does not mean that all comparison is true. The real comparison must be there, if we can leave Christianity and accept Vaiṣṇavaism, eh?

 

 

85.07.30.B

 

Śrīla Śrīdhara Mahārāja: ...His representative. There is living Guru in the dynamic life, in the life of progress. Otherwise we’ve accepted one Guru and the whole life finished there. Guru is doing in his own way, I’m also going in my own way. One Guru. But if one is in a progress then according to progress his inner consciousness will help. “You can get help from this centre, this centre, and you’re to approach.” So though in this way you’re making progress but you should have respect for the primary teacher. One who was the primary teacher of the infant class, I need not neglect him or insult him. But I must accept higher teacher’s education, and some regard that in my beginning stage he helped me a great deal. Such respect we must maintain for the primary teachers, in this way. But if he comes to oppose my progress to accept higher teacher then I’m to come away from him. These practical things. If we’re really concerned with my inner progress, and if I understand it’s tangible progress, then we shall have to do that. The inner Guru will guide me, caitya-guru, the vivek, the spiritual consciousness, conscience.

 

Indradyumna: Guru Mahārāja. When can we know when is the will of God when something pass to us? And when is our karma? And when is māyā? And where is our freedom to...?

 

Śrīla Śrīdhara Mahārāja: Ha, ha. That is the positive side. Just as, how can I know who is the sun? By sun’s ray we can understand sun, and also so many things. The more intense light can show what is seen what we misconceived in the dim light. In a dim light we can have conceptions of the outside in some way. But in strong light we can find, “Oh! I misunderstood this for that.” This is - it will come from there.

   So only our taste - “I won’t be satisfied until I get these things, my heart’s satisfaction.” All progress has got this similar question. This is more revolutionary. Progress means elimination of the acquired things and to accept new things. How do we do that? Many are losing in that campaign and many are being successful. What is the cause?

 

Indradyumna: The desire?

 

Śrīla Śrīdhara Mahārāja: Yes. Desire is a type of sukṛti we acquire unconsciously by our fortune. That comes to guide us in the beginning, sukṛti. If we’re to trace scientifically the very beginning of the progress, then śraddhā and then below, underground, sukṛti. Ajñāta-sukṛti, jñāta-sukṛti. That comes from the Lord’s side. Jīva’s free will is moving in his own way, and he’s coming across with the generous dealing of the God. Then by chance acquiring some tendency, unknowingly, without his conscience he’s acquiring some tendency towards the truth. Relative and Absolute.

 

Indradyumna: Like the Pāṇḍavas.

 

Śrīla Śrīdhara Mahārāja: Bigger question. That this is the Absolute, how can we understand this is Absolute? The Absolute will help you to understand - “That I am Absolute.”

   As much as you progress you will understand “Oh! These things are of lower existence.” What I experienced before, that was of lower, when you come to higher experience. If you get more light then you can understand that in lower light, what I found that is wrong.

   Not by vote, in this, it cannot be determined by vote of the ordinary man. Eh? The qualitative difference is known by qualitative progress, not by numbers.

 

   The intricate question. When Mahāprabhu had a talk with Sārvabhauma - just before that Gopīnātha Ācārya he told his relative, Sārvabhauma, “Sārvabhauma, you think Caitanyadeva as your student. You can’t find that He’s divine aspect.”

   “But, no, no. He’s a good boy. You’re destroying him by speaking so highly about him. He’s a genius, good boy, and you fellows you are glorifying him falsely that he’s incarnation of God. You are his enemy. ______ [?] How do you know that he’s incarnation of God, and not a genius man?”

   Then Gopīnātha told, with the help of the scriptures, “In Kali-yuga there will be the incarnation of God. And His quality will be, nature will be to distribute the Name of Hari to one and all, powerfully. And we find in Him that. So He’s the incarnation of God according to scripture we find. Then in Bhāgavata and Mahābhārata, they’re principle śāstra. You’re well read man, and you cannot understand. You’ve gone through Bhāgavata and Mahābhārata and there it’s mentioned. So only by the grace of the Lord one can understand the Lord, not by genius. You’re a great genius, Sārvabhauma, but by genius capacity we cannot understand. Only through His grace.”

   Then the students of Sārvabhauma put a question to Gopīnātha. “What is the proof that you have got that grace, you are not falsely interpreting the śāstra, what is the guarantee there?” The students put the question to Gopīnātha. Then,

 

ācārya kahe, - vastu-viṣaye haya vastu-jñāna / vastu-tattva-jñāna haya kṛpāte pramāṇa

 

   [“It is evident that I have the grace of the Lord, because I know Him, and that you have not, because you deny Him.”] [Caitanya-caritāmṛta, Madhya-līlā, 6.89]

 

   “I have a bit of grace in me of the God. Grace of God, a bit in me, because I can understand this, so. Vastu-viṣaye haya vastu-jñāna. That what is what, I can feel, and you can’t do.”

 

   That is the last answer in this world. So Absolute Truth is not to be understood by the help of any other knowledge. Absolute Truth, only He can, the Absolute can make Himself known. Cannot be known by the help of other things. Then how, why He’s Absolute? So sun is known by his own light, not by candle light, or any other light. Sun is known only by his light, and not with the help of other light. So the source of all knowledge, real knowledge, real love, that can be attained by the ray of that thing, not by the ray of any other thing. So, sat citte sata eva siddha, it is self evident, not dependent to any other thing for its knowledge. This is the characteristic of the Absolute, sat citte sata eva siddha. When you naturally come to sun you can know the sun. From the darkness you cannot conceive of the sun, you have no experience previously. So, sat citte sata eva siddha, sata siddha. He can make Himself known alone.

   We’re to follow this sort of thought. 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]

 

   Whoever He as His choice to make Himself known, the man of choice can know Him, otherwise not.

   In Kuru sabhā Dhṛtarāṣṭra told, “Oh! They’re seeing You in a very noble figure. I’m blind I can’t see. Please remove my blindness for the time being. I want to see You. Then You’ll again make me blind.”

   “No! Blindness not to be removed to see Me. You remain blind. I say ‘you see Me’ you’ll see Me.”

   What sort of sight? His blindness did not - it was not necessary to remove his blindness.

   “I say you see Me.” And Dhṛtarāṣṭra, a blind man could see Him. So what sort of colour, figure, is there?

   His will, yam evaiṣa, whomever He’ll select, “You see Me,” he’ll see.

 

   The Super Subjective, the object cannot enter into subject. When the Super Subject chooses any object to make Himself known, then he can know. And to what extent, only to that extent he can know. But the Super Subjective principle can also be controlled by Yogamāyā, svarūpa-śakti. He may want something but He’s forced to change His mood by highly powerful potency.

   As we’re told that Kṛṣṇa wanted to maintain His four-handed figure when the gopīs fast. But when Rādhārāṇī came He could not maintain His four-handed figure. Forcibly, inner force, made Himself to transform Him into two-handed Kṛṣṇa at the sight of Rādhārāṇī. But this is unique. This should not be taken as any law, or free for anyone. But in extreme case it’s such, in extreme point. Otherwise He’s all-free, and whatever He likes to do He can do so, with anyone and everyone. So His sight.

 

   So only śaraṇāgati is our capital, surrender, to increase the negative side of us. Surrender, dependence, total and extreme, intensified dependence on Him, to move His heart. And He will come before us. So negative side, no positive attempt on Him may be successful. We’re to excite His will, sweet will, appeal to His sweet will, by sacrifice, self abnegation, and self surrendering, for Him. We’re for Him. Die to live. Die to live. By death, by embracing death we can live more really. A negative side, to excite Him.

   “Please show me who are You. Please show me.”

   I can’t see Him. He can make Him shown to me. This is the position. So what I am to do to increase my negative side, appealing side, that sincere and endless appealing side? By increasing that we can attract Him, His heart. And when He wills, then He can show to me, otherwise not. I cannot be a subject and make Him object of my sight. Ke?

 

Devotees: Muralidhar.

 

Śrīla Śrīdhara Mahārāja: Muralidhar. Another?

 

Devotee: Mādhava Purī Mahārāja.

 

Śrīla Śrīdhara Mahārāja: Mādhava Purī Mahārāja. And there?

 

Devotee: ________ [?] Indradymuna, Badrinārāyaṇa Prabhu, Tuṅga-vidyā.

 

Śrīla Śrīdhara Mahārāja: Tuṅga-vidyā understand, what I say, follow?

 

Tuṅga-vidyā: Yes.

 

Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa.

 

Devotee: ____________________ [?]

 

Śrīla Śrīdhara Mahārāja: ______________ [?]

 

Devotee: Guru Mahārāja. Tapas is the same as sacrifice, tapas? Tapasya is the same?

 

Śrīla Śrīdhara Mahārāja: No. Tapasya means penance. Only suffering is not necessary, mere suffering has no value. If any necessity to undergo any affliction, any trouble, we shall do that. Unnecessary - only to impose penances, hardness, austerity, that has got no value. Which is necessary for the purpose, which is recommended by Guru, Vaiṣṇava, what is necessary for the service, that is helpful. Unnecessary penances, practice, habits, that is not necessary.

 

Devotee: ______________________ [?]

 

Śrīla Śrīdhara Mahārāja:

 

nāhaṁ vedair na tapasā, na dānena na cejyayā

śakya evaṁ-vidho draṣṭuṁ, dṛṣṭavān asi yan mama

bhaktyā tv ananyayā śakya, aham evaṁ-vidho 'rjjuna

jñātuṁ draśṭuṁ ca tattvena, praveṣṭuṁ ca parantapa

 

   [“Neither by study of the Vedas, nor by austerity, charity, or sacrifice, can anyone behold My human- like form of Supreme Absolute Truth (Parabrahman) which you are now seeing before you.”] - [“O Arjuna, conqueror of the enemy, although in this form of Mine I am practically impossible to be seen by all other methods, the pure devotees, by their exclusive devotion unto Me, are capable of actually knowing Me, seeing Me, and entering into My divine pastimes.”] [Bhagavad-gītā, 11.53-4]

 

rahūgaṇaitat tapasā na yāti, na cejyayā nirvapaṇād gṛhād vā

na cchandasā naiva jalāgni-sūryair, vinā mahat-pāda-rajo-‘bhiṣekam

 

   (The sage Jaḍa Bharata said to King Rahūgaṇa:) “O Rahūgaṇa, without bathing the soul in the dust of the holy feet of the pure devotees (mahā-bhāgavata vaiṣṇavas), one cannot know the Supreme Lord by adopting the religious life of brahmacārya, gṛhastha, vānaprastha, or sannyāsa, or by worshipping the gods of water, fire, and sun, etc.”] [Srimad-Bhagavatam, 5.12.12]

 

   We’re to understand the real inner meaning of these passages. Only surrender, śaraṇāgati, if I’ve preparedness for anything to satisfy Him and His devotee. Not aimless practices of different types of exercise.

 

   Even so, one day one of our Godbrothers went to see the ārati of Jagannātha, he visited Jagannātha temple. Our Guru Mahārāja enquired, “Where is Sauren Bābū?” An Advocate, a son of zamīndār, respectable person. “Where is he?”

   “He has gone to Jagannātha temple to see the ārati.”

   “Oh, he has gone for eye exercise?”

 

   Ha, ha. So what about tapasya? Eye exercise. _______ [?] So this sort of exercise has got no value, until it is the necessity from the higher, order. We’re to obey the dictation from the higher.

   So much so, our Guru Mahārāja once told, “If the sādhu has said ‘Oh, take some flower.” Then taking flower, then, “No, no, no. Take some water.”

   “Oh, you wanted flower, take it.”

   Then it will be karma, to enforce him to accept his own whim. He has cancelled, he has got the capacity. What order he gave previously, he’s a free man, he’s got right to cancel that. If we want to push his previous action, order to him, that is also not devotion. You’ll leave it and take water. That is devotion.

   Whatever will come from high to me, I’m to obey that without hesitation, surrender to that. That can promote my position to the higher, to be more acceptable by the Supreme Power.

 

   Here I stop today. Hare Kṛṣṇa. Gaura Hari.

Vāñchā-kalpatarubhyaś ca.

   Bhaktisiddhānta Saraswatī Goswāmī.

   A.C. Bhaktivedānta Swāmī Mahārāja kī jaya!

   Harināma saṅkīrtana kī jaya!

   Gaura bhakta vṛnda kī jaya!

   Navadwīpa Dhāma kī jaya!

 

...

 

   ...knowing the nature of the centre, everything is known. That He can do anything and everything. In nutshell it is such. Beyond our jurisdiction. Everything is known with Him, make or mar, designed and destined. Eh? Prime cause is such. Beyond the jurisdiction of my thought. What small portion of the infinite I can know? What little my thirst? There is the ocean, the ocean water.

 

   There is a story. Once our Godbrother, that writer of Krishna Caitanya, Professor Sanyal. Ganges is considered to be holy river, a drop of water purifies us. So in his home he was accustomed to see Ganges water in a small bottle. A drop of water touching, everything is purified. Now he came with his father to this side on the Ganges in a town Baharampur. Then he came to this Kṛṣṇanagar and from here they’re to make journey by boat to Baharampur.

   Then, “What is this river?” He asked his father.

   “This is Ganges.”

   “What Ganges?”

   “But a drop of water you find in your home, in a small bottle it is kept. And whenever necessary a drop is given, touch, and everything purified.”

   “Oh. So much water. So much water that we’ve got only a drop of water we’re experienced with, a very small quantity. A drop can purify the whole, impure man. That is very precious, valuable, rarely found, secured. And we find so much water that we’re passing through the boat.”

 

   So valuable thing we’re concerned only with a little drop. But that is an ocean of such important things which is to have known to us like a drop. We can have experience hardly of a drop. But there’s an ocean of that substance. Wonderful. So to satisfy our tiny brain, how much is required? Nothing. Infinitesimal.

Jīva soul is a drop of consciousness, very smallest part. But Brahman, the source of that soul where from coming. From all respects the cause is such, from all respects. So not by power, nor by brain can we approach Him. Mahāprabhu told, “Only heart can take us there.”

 

Devotee: Guru Mahārāja. How far is that purification of Gaṅgā? How deep is the purification for the soul?

 

Śrīla Śrīdhara Mahārāja: Eh? What does he say? Eh?

 

Badrinārāyaṇa: The purification of Gaṅgā, how far does it go, how deep? How much purification?

 

Śrīla Śrīdhara Mahārāja: Ha, ha, ha. That depends upon the person who comes in connection with Gaṅgā. Gaṅgā is padadoka, the feet water of Nārāyaṇa, so she can give us admission into Vaikuṇṭha. And again, she’s connected with Gaura līlā. In Navadwīpa Dhāma there is Gaṅgā. So she has connection with Gaura līlā where Mahāprabhu with His party is swimming and making so much pastimes. That connection. So according to the necessity and the capacity of the man to be purified it depends. Just as Yamunā can connect with Kṛṣṇa. The association of Yamunā in the highest sense can connect with Kṛṣṇa, Vṛndāvana. So association of Gaṅgā can connect with Śrī Gaurāṅga, the highest attainment of a jīva is possible. So according to the sukṛti the innate nature, fortune of the jīva, the gift of Ganges will be ascertained.

 

Devotee: Because many buffaloes take bath every day they’re very...

 

Śrīla Śrīdhara Mahārāja: In the positive sense, and from negative side she can purify anyone, up to liberation. Up to liberation - general gift from her. But in the positive side if we have such sukṛti she can help us to that direction. What do you say?

 

Badrinārāyaṇa: Many buffaloes are bathing, every day, morning and evening.

 

Śrīla Śrīdhara Mahārāja: That sukṛti is coming, connecting buffaloes, so many fishes, so many insects. But in the world innumerable jīva souls, everywhere there is soul. So how many buffaloes are coming in connection, very limited. Ha, ha.

 

   In my childhood, we were born by the side of Ganges, and in our childhood at every occasion we used to go to take Ganges bath. And it was found in the almanac, that if one takes bath on a particular day then all the sins of thousands of births may be washed in a second, all by one bath. Then I thought - I was a child - I thought, so many thousands of lives birth by one bath is cleared, cleansed. Then why the person will be sinner at all? Then by this all will be purified from sin. That was my inner argument.

   Then I gradually came to know, that how many get the chance of taking bath in the Ganges. It is very cheap to us, we were born by the side of Ganges. But there are so many persons who have no connection with Ganges. So it is not hyperbolic, it is all true. By fortune we have got birth near the Ganges, and so many there, and they must have some faith, they will go to take bath. But unknowingly also if we have connection with Ganges water we’ll get something. If consciously we take bath we get some higher result. But unconsciously also if we come in connection, that also will help us a great deal. But how many of us in the infinite can come in connection? Very scanty number, in consideration with the number of the souls infinite.

 

   First unconscious connection, then conscious connection, then according to the confidence the result will increase with acceleration. And when comes to the highest position and sees it’s a part of Gaura līlā, then in the acme of ones realised life he will have Ganges in his eternal serving life, nitya, eternal.

 

   Mahāprabhu in His childhood used to take seat on the banks of the Ganges. With His students also He used to have a talk in the evening on the banks of the Ganges.

   Digvijayī suddenly met Him while He was talking with His students, and he was told, “All the paṇḍits they’re absent in Navadwīpa, perhaps in fear of their discussion with you. But Nimāi Paṇḍit is not to be neglected. Though very young, within teens, but still He’s got a good name as a paṇḍit. He’s here. If you like you can have a talk with Him.”

   Then Digvijayī, who had come to conquer all the scholars - Navadwīpa at that time was a famous place for the paṇḍits, especially this nyāya, logic. Then Digvijayī he came to have a discourse with Nimāi Paṇḍit.

   “Oh, You are Nimāi Paṇḍit I’m told. You are a paṇḍit of Sanskrit grammar I have heard. But still You’ve got a good name as a scholar.”

   Mahāprabhu also responds. “Yes. I’ve heard that you have come here to conquer the paṇḍits. Are you so?”

   “Yes.”

   “Then we’re fortunate enough to meet you here.”

   “Then, what can you ask?”

   “What should I ask you as a big paṇḍit here on the banks of the Ganges. You please make us listen to a stanza in praise of Ganges.”

   Then Digvijayī began to pronounce, began to deliver a Sanskrit śloka in praise of Ganges. And so quickly within a short time about a hundred - immediately he composed, delivered hundreds of stanza in praise of Ganges, in a storm speed.

   And Nimāi Paṇḍit asked him that, “Yes, you are a strange poet and scholar and realise a point. But now we’d like to hear the meaning, the explanation of one of the stanzas. We’re here all not very scholarly to understand your poems. But if you be kind enough to explain your poem, at least one stanza, we can be satisfied by your scholarship.”

   Then Digvijayī told, “Just now I have delivered about a hundred stanzas. And what stanza you want to be explained?”

   Then Mahāprabhu reproduced one, that was the first ________ [?]

   “In a stormy speed I went on delivering these poems, and He has got by heart one in the meantime. All right, by the grace of the goddess of learning You must have been śrutidhar.”

Śrutidhar means a particular class of paṇḍit who once heard can remember, keep it in memory.

   “So He has got some grace of God by which once it touches His ear He can keep it in memory.”

 

   __________________________ [?]

 

   That śloka also mentioned in Caitanya-caritāmṛta by Kavirāja Goswāmī.

 

mahattvaṁ gaṅgāyāḥ [satatam idam ābhāti nitarāṁ
yad eṣā śrī-viṣṇoś caraṇa-kamalotpatti-subhagā
dvitīya-śrī-lakṣmīr iva sura-narair arcya-caraṇā
bhavānī-bhartur yā śirasi vibhavaty adbhuta-guṇā]

 

   [“ ‘The greatness of mother Ganges always brilliantly exists. She is the most fortunate because she emanated from the lotus feet of Śrī Viṣṇu, the Personality of Godhead. She is a second goddess of fortune, and therefore she is always worshipped both by demigods and by humanity. Endowed with all wonderful qualities, she flourishes on the head of Lord Śiva.’ ”] [Caitanya-caritāmṛta, Ādi-līlā, 16.41]

 

 

85.08.02.A_85.08.05.A

 

Śrīla Śrīdhara Mahārāja: ...comes to act on us.

 

Devotee: Guru Mahārāja.

 

Śrīla Śrīdhara Mahārāja: “Thank your star”, or is it any expression in English? Thank God ______ [?] Thank your star that you have suddenly got this. No possibility but you’ve suddenly got this fortune or misfortune. That is star, by means of the medium of the influence of the planet. That also acquired by our previous karma, suddenly appears, as if without any cause or effect. That bhāgya, fortune, or misfortune, like that. Eh?

 

Devotee: Guru Mahārāja. This Halley’s Comet is coming next - in a few months. I’m very worried about it.

 

Śrīla Śrīdhara Mahārāja: Why? You want to oppose that?

 

Devotees: (Group laughter)

 

Śrīla Śrīdhara Mahārāja: Ha, ha. You’re worried? When I was perhaps fifteen or so Halley’s Comet came. My age was fourteen, fifteen, now ninety. It comes generally after seventy eight years.

 

Devotee: Yes. Seventy five or seventy eight.

 

Śrīla Śrīdhara Mahārāja: The same comet visits.

 

Devotee: Yes, same comet, yes.

 

Śrīla Śrīdhara Mahārāja: So I saw that comet when I was fourteen or so.

 

Devotee: 1911 it came.

 

Śrīla Śrīdhara Mahārāja: 1911?

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: Fifteen I was then, 1911. That year pañcan George got the throne. George the Fifth, he was enthroned, installed in England, and also came in India. And 12th December, 1911, an installation took place in Delhi. And he came to Calcutta afterwards. Lord Hardinge was the Viceroy. And I went to visit in Calcutta for the first time. And this Mukunda Bābū’s father was ___________ [?] And I was guest in their quarter, 1911, December. I visited Calcutta first on that occasion - the king’s visit to Calcutta, 1911. George the Fifth.

   And Hardinge was wounded by one Rashberi Bosh [?] at Delhi. That Rashberi Bose fled to Japan. And when Subhash Bose, Netaji, he joined during the last great war, the second great war, Subhash joined Rashberi and formed an army that was imprisoned by the Japanese from the British army. And organising those he attacked India, Manipur, captured something. But anyhow that atom bomb finished everything in Japan. Hiroshima and Nagasaki. Two atom bombs thrown by America against Japan. And that concluded the war suddenly. Netaji and all finished.

   I took, I was guest in Mukunda Bābū’s father’s quarter in Killipur [?], Calcutta. 1911, December, 12th December, in Delhi coronation.

 

   Halley’s Comet came, eleven, and first great war came, fourteen, in the month of August. Today is 2nd August. 1914, first great war broke out, perhaps in August.

   Austria’s king, or prince, was murdered in Serbia in his father-in-laws house, and that was the cause. Austria marched against Serbia. Russia came to help Serbia, Slav. And Germany came to help Austria. And Germany was full of military power, so France, to keep up the balance joined Russia’s side, and the British also did that. And Austria, Germany, Bulgaria, Turkey - Germany, Austria, Hungary, and Bulgaria, and Turkey, in one side. All others on another side - Russia, Romania, this side, Yugoslavia, France, Italy, British. And America joined afterwards. President Wilson was the President of America at that time, from 14 up to 18. In 18 it was finished, first great world war.

   And in 18 also a great change came in my life, in 1918.

 

Tuṅga-vidyā: In Vaikuṇṭha they also fight? ________________ [?] In Vaikuṇṭha they make something like fight also?

 

Śrīla Śrīdhara Mahārāja: What does she say?

 

Devotee: She wants to know if people fight in Vaikuṇṭha?

 

Śrīla Śrīdhara Mahārāja: Fight? Ha, ha. There may be fight, but that is not of this type. Struggle. Struggling is everywhere, but in different colour, or different quality. Because jīva also passes through Vaikuṇṭha to Goloka. Those that are dissatisfied with the environment of Vaikuṇṭha, they have to struggle to go out of Vaikuṇṭha and further. So if you mean that fight, then that sort of fight is there. Dissatisfaction with the environment and struggling to go further, up. Fighting with their own different tendencies. First accepted that as good, gradually that was found not satisfactory, and for further progress they’re trying. That had not first entered Vaikuṇṭha, and got some satisfaction in comparison with the satisfaction here, in brahmāṇḍa. Then for some time, those that have got their inner self for the service of Goloka they find dissatisfaction, and begin to struggle, fight. A type of fighting. And when gets chances they follow some agent and they pass through Vaikuṇṭha, towards Ayodhyā, Dvārakā, Vṛndāvana, in this way.

 

   Ha, ha. Once, people in general, not ordinary, but some people of higher rank, approached Mahāṛṣi Bhṛgu. “We can’t ascertain who is the highest amongst Brahmā, Śiva, and Viṣṇu, Nārāyaṇa. Who is the highest? We fail to understand. They’re all above, so far. We can’t distinguish who is the highest.”

   Then Bhṛgu he accepted that, “All right, let me have a test in the matter, then I shall give my opinion.”

   Then he approached Brahmā, his father, creator, and there he stood silently, giving no honour to his father, only stood there silent.

   Then after a short time Brahmā became enraged. “What is this? You do not know the etiquette, courtesy. You come here and don’t show any honour to your father, the creator, and stand with your head erect. No offer of any respect. Nothing. What is this?”

   Then Bhṛgu went off from there and approached Śiva, Mahādeva. And there he began to rebuke Mahādeva. “Oh! What do you do? Only external indifference. But you destroy the world.” So many things of disrespect, showing some disrespect, haughtiness, to Mahādeva. And after some time, waiting for some time, Śiva was enraged and came with his pasula [?] to kill him.

   And Bhṛgu left the place immediately and went to Vaikuṇṭha. And there, all of a sudden, there was Nārāyaṇa, Lakṣmī Devī, he entered the place all of a sudden and gave a kick on the breast of Nārāyaṇa.

   And Nārāyaṇa came to beg forgiveness from him. “Oh! You must have brought some wound, some pain on your foot. My body is very hard, and you put a kick on My breast and you must have got much pain there. Let Me serve you to minimise your pain of the leg. Allow Me to serve.”

   Then Bhṛgu came back and announced in the world, “Nārāyaṇa is the highest.”

 

   In Vaikuṇṭha the soil of toleration in general we can conceive by this. No vindictiveness there, rather the opposite, all affectionate, and toleration of all these difficulties which come out from the wrong deeds of our free will. So that is a place of toleration, forbearance, and mercy, such nature, than justice. The land of mercy, affection, Vaikuṇṭha. But there is gradation, there is some calculation.

   Above that, further, is Goloka where without any calculation the affection flows there, like water of Yamunā. And though there’s that hard substance, that Govardhana-Giri, that also gives shelter at the time of our danger. Kṛṣṇa’s kingdom is such, wonderful. God works wonders. So Kṛṣṇa’s every pastime is wonderful, and full of affection and love and mercy, grace _________ [?]

   Apparently what is violence there against Pūtanā and other demons, ultimately that also reaches into some healthy position. Pūtanā is rewarded by the after position of motherly respect.

 

   There’s no loss in Vaikuṇṭha, no loss, no death is there. Still the līlā, that is only līlā, like drama.

   We were astonished to hear from my Guru Mahārāja from the beginning, that Vaikuṇṭha, in Goloka, in Kṛṣṇa līlā, in Nārāyaṇa līlā, “Siṁha prasena ________ [?] That topic came in a discussion with a māyāvādī. Guru Mahārāja told, “Siṁha killed Prasena, siṁha prasena ________ [?] But both the lion and the Prasena, they did not die, anyone, but they got enjoyment thereby. One who is killed, the killer and the killed, both get enjoyment, satisfaction. So it is like drama. No real killing is possible there, that is all of eternity, but all only show, like a drama. One is being killed, another is killing, but none was really killed. But the killer and the killed, both of them get inner satisfaction. The land, the soil is such. That is called līlā.

   And, siṁha jāmbavata ________ [?] Again, Jāmbavān killed the lion and took that [Syamantaka] jewel to his den. And Kṛṣṇa went in search of that gem, and He took that gem from Jāmbavān. And Jāmbavān, he was a servitor of Rāmacandra, he gave his daughter [Jāmbavatī] to Kṛṣṇa, and the gem also as presentation. And Kṛṣṇa came back with the gem and gave it to the party.

   Kṛṣṇa had to go to search for that gem because some rumour came in Dvārakā that Kṛṣṇa has stolen that gem. So He had to trace that thing and get it back to the party. “That I have not stolen.” That bad name may also come to Kṛṣṇa Himself. Līlā, pastimes, like drama.

   A drama - who is killed, if he can play his part well, they’re very satisfied. Because he’s playing the part of the killed, and if his part is done well, he’s highly satisfied. And the killer also may be satisfied, “That I’ve played my part very well.” Real loss is not there. Gaura Hari bol. Gaura Hari bol. Ke?

 

Devotees: __________________ [?]

 

Śrīla Śrīdhara Mahārāja: ______________________ [?]

 

...

 

Badrinārāyaṇa: ...she has one question to ask.

 

Śrīla Śrīdhara Mahārāja: Teresa?

 

Teresa: _________________________________ [?]

 

Badrinārāyaṇa: Her question is, “Does the mahā-mantra have any effect before initiation?”

 

Śrīla Śrīdhara Mahārāja: Before initiation of mahā-mantra?

 

Badrinārāyaṇa: Yes.

 

Śrīla Śrīdhara Mahārāja: That is like shadow, casting shadow. But when we get that from Gurudeva, that mahā-mantra, it comes to recommend our connection with reality. Before that, casting shadow like thing. Negotiation period, śravaṇa-daśā. Then varaṇa-daśā, next condition, a regular connection with mahā- mantra after dīkṣā. Before that, negotiation period, śravaṇa, hesitation remains.

   Eh? Who comes?

 

Badrinārāyaṇa: Purañjana Prabhu.

 

Śrīla Śrīdhara Mahārāja: Mahā-mantra is mahā-mantra, that is all in all. And this mantra, pañcarātrika dīkṣā comes to help mahā-mantra. Without pañcarātrika dīkṣā, by mahā-mantra everything may be achieved. Haridāsa Ṭhākura he had no dīkṣā, pañcarātrika, but mahā-mantra was with him.

 

Mantra, mahā-mantra. Mana gānat trāyate. If we’re mindful about it we’ll get relief, liberation, by our attention towards that. Mana gānat trāyate. The other side, it can give us relief from mental exercise, concoction, special interest cultivation, mana gānat, and connects us with universal things. Mind is concerned with individual interest, and that gives us relief of that individual consciousness. And generally universal consciousness which is within us, that is discovered by mantra, mahā-mantra.

 

kṛṣṇa-mantra haite habe saṁsāra mocana, kṛṣṇa-nāma haite pābe kṛṣṇera caraṇa

 

   [“The Kṛṣṇa Gāyatrī mantra liberates one from repeated birth and death in this world; the Holy Name of Kṛṣṇa gives one shelter at the lotus feet of Kṛṣṇa.”] [Caitanya-caritāmṛta, Ādi-līlā, 7.73]

 

   The mantra can relieve us from the concocted life. And a real connection we can get from Name. In mantra also there is Name. Name is all in all. If in the mantra we take the Name of Kṛṣṇa out and put another god’s name, then whole meaning is changed. From mantra, suppose we take the Name, and in place of that we put another name, then whole thing is diabolically changed. But Name cannot be changed, one Name in eternal connection. So Name is all in all. In mantra also there is Name. Only recommendation with a particular process in the Name, mantram. Mana gānat trāyate. By minding which we can get liberation, or it can get us, give us relief from the mental concoction forever - individual interest thinking.

 

   We’re mainly to be concerned with three stages of life, exploitation, renunciation, and dedication, devotion. We should be always mindful to these three things. Avoiding enjoyment, that is exploitation. And avoiding also especially renunciation, that is negative end, nothing. Only withdrawal from the negative side that is also the origin of the negative side. But to enter into the positive side of the life, that is all important. A noble life of dedication, devotion, a noble life. Who has got a little tinge of devotion, to them all this renunciation and enjoyment is very mean life, mean, piśāci. Even to maintain the idea of those two is very mean, filthy.

 

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, Pūrva, 2.22]

 

   In comparison with a life of a devotee, a noble life of dedication, and especially dedication to the Lord, generally, otherwise no perfect dedication is possible. When only towards the centre, Absolute, the Absolute Good. That to them, to a dedicated life, these two phases of life of enjoyment and renunciation, seems to be very, very low, mean, nasty. Even mukti, to revolt against the arrangement of the devotion of God. God is so good and great, that to leave His connection that is very, very filthy thing. So bhukti-mukti-spṛhā, the aspiration for enjoyment as well as liberation, that seems to be very mean thing. Piśācī, ghost.

   So these things, complete retirement, or exploitation, these are the anti engagement of the jīva soul. We must be very much careful about these two tendencies within us, that they may not peep in our mind, to get some position. The enjoyment, to live at the cost of others, try to live at the cost of the environment, that is bad, nasty, reactionary. And to stop the work totally, to be reduced to be a zero, that is also a dangerous thing for the soul. And eternally these fellows, those that are in life of enjoyment, they may have future chance of being relieved by the divine agents. But those that enter into the cave of union with the ray of Vaikuṇṭha are buried within that, they’ve got very little chance to come out from the cave. So that has been condemned more than this enjoyment. In Rāmānanda Rāya saṁvāda,

 

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

 

   [“And what is the destination of those who desire liberation and those who desire sense gratification?” Śrī Caitanya Mahāprabhu asked.”] [Caitanya-caritāmṛta, Madhya-līlā, 8.257]

 

   What is the future of those that aspire after enjoyment and liberation? Rāmānanda says those that aspire after enjoyment, they get the life of a demigod. Deva-deha. And those that aspire after complete liberation, they get the body of a material mass. Sthāvara-deha. Just as Himālaya, or some planet, sleeping for long, long time. Sthāvara-deha, deva-deha.

 

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

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

 

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

 

   The moment when they’ll come in contact with the higher plane of life, they’ll neglect the purity and venerable position of the higher, and considers same with Him. By that crime he’s hurled down towards the deep material position. Āruhya kṛcchreṇa paraṁ padaṁ. By great trouble they come to rise up to the margin, getting passport they come to the last boundary of the country. But when they think that where they’re going to take visa, that is also like his own country, he’ll enjoy like that for the interest of his own land. He’s going there to enter that country for the interest of his own country, then he’s hurled down, not allowed. He’s exposed, and he’s considered unfit, and hurled down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ, patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ. Because they have no proper respect for the other land they’re failure in their life. So mukti, conception of liberation, is more condemned than enjoyment. Enjoyment is a trifle thing. But that is a challenge against the - to remain eternally in a liberated, marginal position, that is a challenge to variability and respectability of the higher plane of devotion. So they get greater punishment. Mukti.

 

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

 

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

 

   “This is the highest position, no other higher position.” The strong inclination in them. “The best.”

 

...

 

   ...bigger circle. And the mantram, a smaller circle within the bigger circle. Name comes down to the most fallen. Mantram may not come down so low. The Name can come to the lowest position for relief work. And mantra is in the middle. Then after we have finished the jurisdiction of mantra we can go up, again there is Name. Mukta-kulair upāsya. [From Nāmāṣṭakam, 1] They may not go on chanting, repeating the mantra, but Name cannot be avoided in any condition of our highest devotional life.

 

kṛṣṇa-mantra haite habe saṁsāra mocana, kṛṣṇa-nāma haite pābe kṛṣṇera caraṇa

 

   [“The Kṛṣṇa Gāyatrī mantra liberates one from repeated birth and death in this world; the Holy Name of Kṛṣṇa gives one shelter at the lotus feet of Kṛṣṇa.”] [Caitanya-caritāmṛta, Ādi-līlā, 7.73]

 

Mantra in the middle period, not necessary in the higher position. But Name is always with the devotees, even in the highest position. So Name is higher than mantram. Mantram - the Name is there, but couched with some recommendation of particular process for the time being.

 

 

85.08.07.A

 

Śrīla Śrīdhara Mahārāja: ...laulyaṁ, the greed. Necessity is the mother of invention. The necessity, that is a negative aspect, want, feeling the want. To feel want for a thing, that means to get it in some way or other. To feel want for a particular thing, we get some connection, otherwise why the feeling of want will come? Want of what? So that inner preparation to welcome that thing. Earnestness, dedicating tendency, to offer ones own self for the utility of the other. The preparedness of offering ones own self wholesale for the whimsical satisfaction of the other party. That is prema, love. Love means sacrifice for the object whom we love. To live in love, to live in death, life in death. The death of selfishness, and a life rather of noble satisfaction. I am mean. I am base. I’m small. I must not be self seeker, a seeker of small, mean things. But I shall try to be utilised for higher life, higher centre. More utilisation of my own self, that should be our aim of life.

   “Die to live.” Hegel told.

   But Mahāprabhu told, “The physical death is nothing.” He told to Sanātana Goswāmī.

 

sanātana, deha-tyāge kṛṣṇa yadi pāiye, koṭi-deha kṣaṇeke tabe chāḍite pāriye,

[deha-tyāge kṛṣṇa nā paī, pāiye bhajane, kṛṣṇa-prāptyera upāya, kona nāhi 'bhakti' vine]

 

   [“My dear Sanātana,” He said: “If I could attain Kṛṣṇa by committing suicide, I would certainly give up millions of bodies without a moments hesitation.”] [“You should know that one cannot attain Kṛṣṇa simply by giving up the body. Kṛṣṇa is attainable by devotional service. There is no other means to attain Him.”]

   [Caitanya-caritāmṛta, Antya-līlā, 4.55-56]

 

   “If by giving up this physical body we can attain Kṛṣṇa, then in a moment I like to die crores of times. But it is nothing. To leave this physical body, to give up the physical body to attain Kṛṣṇa consciousness is nothing. Crores of times I’m ready to die in a moment if I can get Kṛṣṇa simply by giving up this body.”

 

   Welcoming this physical death - no - physical death cannot take Kṛṣṇa to us. Threatening of suicide does not attract Kṛṣṇa at all. This is tāmo dharma, sheer ignorance ________ [?] but conscious separation from our own ego. Ego should be dissolved within. So śravaṇa, kīrtana, the process of realisation that has been recommended through the scriptures, that must be followed, that course. No other means to get Him. Physical death is nothing, this is sheer ignorance, to give up this body, this is tāmo dharma. From the material consideration to give up this physical body may be admired very much. But that is not material thing. So to welcome material death that has got nothing to contribute with Kṛṣṇa consciousness, the life within.

 

   We shall have to live for the cause. And a gradual process, śravaṇa, kīrtana, the regular internal life should be improved by śravaṇa, kīrtana, to hear and to reproduce, in this way. By taking jet viman, attracting air from the front side, and pushing that air in the back side. In swimming process we can go. To receive and to preach, reproduce, to receive and to reproduce. Śravaṇa and kīrtana, main thing. The current business means to get some articles and to pass in the market that. That transaction may make us rich. To purchase from a party, and to dispose of to another party. So śravaṇa, to receive from higher source capitalist, and to give out, preach, try to give out to others. And to make progress in the current of thought. Śravaṇa, kīrtana, no other alternative. Like a ______________ [?] rough process of a rowdyism.

   Hare Kṛṣṇa. Hare Kṛṣṇa. Desire and you have, desire. Desire rightly, sincerely desire, and you will have. There may not be any burglary in that desire. It must be pure. Laulyam api mūlyam ekalaṁ.

 

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

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

 

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

 

   Only price for the thing is genuine desire, necessity, the feeling of necessity. That is rarely found, sincere necessity, and you will have. This is a fair dealing, it is all very fair dealing. You desire it, don’t try to misuse, so sincere desire, and you’ll have. A very simple and fair dealing. To have a fine, pure desire, that is the difficulty. Exclusive desire. Fair and easy, sahajiyā, very easy desire. But a point of that pure desire is very rare in the market. Desire of giving up to the Supreme Authority, Supreme Good, to work in the hands of the superior.

 

   So our mind, our heart, should be purified, citya suddhi, purification of our heart within. And the real purification also cannot be effected by his connection, his svarūpa-śakti. But we must cooperate, we must be a party, we must like a bond, then He’ll be able to work in me. Free choice, free consent. “Yes.” Sincere. And He’ll come to work on my behalf, the svarūpa-śakti. Svarūpa-śakti will come to work on my - and He’ll purify my heart and make it proper to be utilised in the higher domain.

   Yogamāyā, the in carrying current. In means centre carrying current. Kṛṣṇa. Hare Kṛṣṇa.

 

   The seat of the highest culture, a human can reach. A man, a jīva soul can reach to what extent? So high, the zenith. That has been given out here by Mahāprabhu in Nadiyā. We’re to deal the atmosphere surcharged with that information and help. Understand what is the highest reach of our culture, for all the jīva souls, for everything. The connection with the highest point of life, highest aim of life. We’re to understand, and we’re to make that our own, and to give that standpoint to the world. Then we’ll be real servant, real utility to all in the world.

 

   The zenith of our prospect is this, how we’re to understand and to explain. How this is the zenith what Mahāprabhu told that this is the highest prospect of life. That was given out here by Śrī Caitanyadeva. And His intensity of His dedication to the cause, that is also clear. In ordinary way a scholar like Him, the brightest scholar, and He dived so deep, and from there He brought the gems for us. In samādhi, ignoring this phenomenal world He dived so deep, sometimes His body became like a tortoise, sometimes long, dead man’s body. And earnest for the thing so much intense that He’s rubbing His mouth, His face on the wall for want of that thing. So many physical symptoms of diving deep into the matter extraordinary. And what He has taken out from that depth, that’s surpassing the plane of knowledge. The land of love, and how sweet, and what is the nature in the beginning, and depth of the love. How much of what position taken out and give. And that is everyone’s own deepest necessity.

 

   So Vāsudeva Datta said, “If Gaurāṅga did not come with this valuable substance, which is the very wealth of our own inner self, how could we live? How could we live? It is impossible to live without such valuable asset of our own. I’m so rich inside, and it was quite unknown to me. And Gaurāṅga has come and taken out that the most valuable thing is within you ever discovered. And without that it is impossible to live for anyone. He has given me my own noblest self. ‘You are so noble, so big, so valuable, within you.’ He has discovered for me. Without that, impossible to live, now we have once come in consciousness with that. And the feeling coming from within that without such thing how could we live? So much valuable thing within us He has given back. So innermost valuable thing we have got within. And Gaurāṅga has come to discover for us that, ‘You’re so noble. You’re not so many fodder of death, helplessly wandering in this desert, the land of death, every moment devouring you. But you are so precious and valuable in your heart. How big, how noble you are, human, or any jīva soul, how rich you are. Your heart is a throne for Kṛṣṇa, living heart you have got.’”

 

   Vasudeva hiya pasa nemi siya gore chekana bavidhi [?]

   “Stonyfied I am, unconscious of my internal richness and nobility, a stoneyfied life I’m leading. And nectar within. Pasa nemi siya gore chek [?] Where is that creator who has made me like a stone figure, statue? And in my heart there is so high class of nectar _____ [?] Outwardly I’m like a piece of stone. And what valuable things within me, that Kṛṣṇa may be attracted. The all-attractor may be attracted. That thing, who can attract the all-attractor, a small point of that thing is within me.”

 

   Hare Kṛṣṇa.

...

 

   ...he wanted to bear all the cost for foreign preaching one time. At that time he wanted that the western _____ [?] should be preached to the west. And the founder of _____________ [?] was, his name I forget.

_________________________________________ [?] that place, a garden where everyone goes for pleasure walking. And many cows are kept there. The name is Madhuvara [?] The founder I forget his name.

 

Devotee: ________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: ______________ [?] was his grandson perhaps. And their home was on the hill. What is the name?

 

Devotee: ___________ [?]

 

Śrīla Śrīdhara Mahārāja: ___________ [?] There was their house. __________ [?] very good man.

   Once, one Bengali officer _________ [?] he made an unfavourable criticism on Bhāgavatam. Then that __________ [?] informed our Guru Mahārāja that - he was a Bengali gentleman - and that must be protested vehemently. And that was done. Three articles were sent in the paper, Bombay Chronicle, or that Hindustan Times, in Delhi.

   That gentleman mentioned that, “In Bhāgavatam many nasty things are mentioned, awkward things.”

   Our Guru Mahārāja, his line of argument was this, “That those things are mentioned only to cure ourselves from that disease. Hṛd-rogam āśv apahinoty acireṇa dhīraḥ. We’re all caught with that disease. So when our private part is in disease then for the treatment to expose that thing and to handle _____ [?] it is necessary to help us. So Bhāgavatam...

   But it is mentioned to cure ourselves from that ______ [?] It should be taken at least in that sense, that attitude, it is mentioned to cure us from the disease. Hṛd-rogam, kāmaṁ, hṛd-rogam. Kāma, the lust, our thirst for material things, men, women, this is heart disease. It’s called heart disease in Bhāgavatam, kāma, the lust. Lust is the heart disease. So to be cured from that heart disease it is necessary to deal that thing in such a way. Otherwise no relief. Kṛṣṇa karmārpaṇa, everything from the standpoint of Kṛṣṇa, to be seen, then we’re relieved.

 

yajñārthāt karmaṇo 'nyatra, loko 'yaṁ karma-bandhanaḥ

[tad-artham karma kaunteya, mukta-saṅgaḥ samācara]

 

   [“Selfless duty performed as an offering to the Supreme Lord is called yajña, or sacrifice. O Arjuna, all action performed for any other purpose is the cause of bondage in this world of repeated birth and death. Therefore, remaining unattached to the fruits of action, perform all your duties in the spirit of such sacrifice. Such action is the means of entering the path of devotion, and with the awakening of true perception of the Lord, it will enable you to attain to pure, unalloyed devotion, free from all material qualities (nirguṇa- bhakti).”] [Bhagavad-gītā, 3.9]

 

   We’re entangled in many things here - but we’re to get relief of that tie only if we’re connected with Kṛṣṇa. To connect with Kṛṣṇa, the centre, organiser, the principle representing the whole organic whole. We’re separate interest sufferer, we’re suffering from separate interest. So divided into many parts, so it’s troublesome. But nothing is nasty when it’s seen from the standpoint of centre, everything is all right. Everything is good if it’s concerned, if it’s considered from the interest of the centre, everything is all right. Not only all right, but it’s very happy. What is seen through our self interest, that is awkward. But if that very thing is seen from the central standpoint it is beautiful. We’re to understand that. So, it belongs to Kṛṣṇa, it’s His jurisdiction. If we become trespasser it is awkward and we’re punished, we suffer.

 

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

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

 

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

 

   To get out finally from that disease, heart disease, that very thing is necessary. That it’s seen through the standpoint of Kṛṣṇa’s enjoyment. Then the harmony is there, it is all curing process, wholesale cure. We’re suffering from the anomaly, mis adjustment, misreading, misunderstanding. And that will be wholesale cured if we can come to adjust those things with Kṛṣṇa conception. Kṛṣṇa consciousness can cure us from any and every disease as reaction we’re suffering from. It is so nectarine, sustaining. It’s the highest kind of sustainer, Kṛṣṇa consciousness, like amṛtam. Śuddha, cured from all disease we’re suffering from, action, reaction, in the main. We’ll feel that we’re merged in the ocean of happiness. Ānandāmbudhi-vardhanaṁ.

 

[ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ

śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam

ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ

sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam]

 

   [“The Holy Name of Kṛṣṇa cleanses the mirror of the heart and extinguishes the fire of misery in the forest of birth and death. As the evening lotus blooms in the moon’s cooling rays, the heart begins to blossom in the nectar of the Name. And at last the soul awakens to its real inner treasure - a life of love with Kṛṣṇa. Again and again tasting nectar, the soul dives and surfaces in the ever-increasing ocean of ecstatic joy. All phases of the self of which we may conceive are fully satisfied and purified, and at last conquered by the all-auspicious influence of the Holy Name of Kṛṣṇa.”] [Śikṣāṣṭakam, 1]

 

   Ever-increasing ocean of happiness, ecstasy, if we can feel, see and feel, understand that it’s the līlā of Kṛṣṇa. So fine, so nice, so dignified, so sweet, homely. Sweet, sweet home. Our home is in that harmonious plane. Sarvāḥ sukha-mayā diśaḥ.

 

[akiñcanasya dāntasya śāntasya sama-cetasaḥ

mayā santuṣṭa-manasaḥ sarvāḥ sukha-mayā diśaḥ]

 

   [“One who does not desire anything within this world, who has achieved peace by controlling his senses, whose consciousness is equal in all conditions and whose mind is completely satisfied in Me finds only happiness wherever he goes.”] [Śrīmad-Bhāgavatam, 11.14.13]

 

   When one who has, who is able to take stand in that plane, every news carrying happiness to him, joy to him. From all directions waves are coming, carrying joy to him. Sarvāḥ sukha-mayā diśaḥ. All the directions are carrying the news of happiness to him whose position is in harmony. That is Kṛṣṇa consciousness. Everything meant for His enjoyment, we are also. Everything meant for His enjoyment, and we’re also meant for His enjoyment. Such a degree of self abnegation and dedication to Kṛṣṇa. That is what is necessary, as Mahāprabhu told that, to the extreme. And this body interest? Mahāprabhu says,

 

sanātana, deha-tyāge kṛṣṇa yadi pāiye, koṭi-deha kṣaṇeke tabe chāḍite pāriye,

[deha-tyāge kṛṣṇa nā paī, pāiye bhajane, kṛṣṇa-prāptyera upāya kona nāhi 'bhakti' vine]

 

   [“My dear Sanātana,” He said: “If I could attain Kṛṣṇa by committing suicide, I would certainly give up millions of bodies without a moments hesitation.”] [“You should know that one cannot attain Kṛṣṇa simply by giving up the body. Kṛṣṇa is attainable by devotional service. There is no other means to attain Him.”]

   [Caitanya-caritāmṛta, Antya-līlā, 4.55-56]

 

   Die to live. What sort of death?

 

   “If by giving up the body we can get Kṛṣṇa, then within a moment I’m ready to die crores of times.”

   But it’s beyond that. By sacrificing our body - we think if we sacrifice our body for a particular purpose we do a great thing.

   But Mahāprabhu says, “The crores of deaths, self sacrifice, the body sacrifice crores of times cannot take us to Kṛṣṇa. Only the śāstric order, śravaṇa, kīrtana, Vaiṣṇava sevā, all these things.”

   The body is nothing, it’s a negative asset. The body is a cage of flesh and blood. This is nothing. Any sacrifice in this plane is no consideration. But it is the approach from the soul to Supersoul, not in this plane of the body.

Sanātana, deha-tyāge kṛṣṇa yadi pāiye, koṭi-deha kṣaṇeke tabe chāḍite pāriye. “I’m ready to die crores of times in a moment if by that I could get Kṛṣṇa consciousness. But no.”

 

   So die to live. What sort of death, for proper living, wholesale. Wholesale death of our present position. What are we? This is a camouflage, a black marketing. Our present life is a black marketing, abnormal. What is - really belongs to Kṛṣṇa, we want to make it our own thing. “Because everything is mine, I want to spread my kingdom.” Elevationist. “I’m monarch of all I survey.” We’re initiated into that sort of conception. We want to be monarch of all we survey. That is the great disease.

   Or, if I cannot be monarch, then I do not want to maintain my life. That is called suicide. According to Buddhists and Śaṅkarite - Śaṅkarācārya and Buddhist, real renunciationist, salvationist. “If we cannot reign here, then rather we shall do away with our very existence.” Sāyujya-mukti. “We don’t want to remain again awake in this world.”

 

   But the Vaiṣṇava they say, “The real aspect of life is there, and that is in dedication. Then we can find a world of nectar in this world. Only trouble with me, disease with me, I see something as other.” So a diabolical change, complete change should come in our perspective. We’re an enjoying member in this world, but just the opposite, a dedicating unit in this world is our proper self. We’re to find out that, a dedicating part in the whole, then we can live. We’re to die - this life of enjoyment, exploitation, and to find out our inner self in the plane of dedication. The soul is a dedicating unit in the organic whole.

   And whole represented by Kṛṣṇa, the līlā moya. We can find out the inner beauty of the whole existence, the proper utility. Everything in Vṛndāvana, as in Vṛndāvana, and Kṛṣṇa there like a child, like a friend, like a loving consort. So near. Sucking the breast of Yaśodā. Papau yasyāḥ stanaṁ hariḥ. And crawling in the compound of Nanda Mahārāja. Carrying his shoes on His head, carrying the shoes of Nanda on His head, the Absolute Supreme. So Absolute is come within the fist of the Vṛndāvana residents.

 

nandaḥ kim akarod brahman, śreya evaṁ mahodayam

yaśodā ca mahā-bhāgā, papau yasyāḥ stanaṁ hariḥ

 

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

 

   And whipping Kṛṣṇa - Yaśodā, and the Absolute, Kṛṣṇa, is weeping. Yaśodā whipping, Kṛṣṇa weeping.

   Ha, ha, ha. Hare Kṛṣṇa. It is possible, the Absolute may come in the fist of the devotee, so intense. It is possible, it is reality, Bhāgavatam has given that. Śrīmad-Bhāgavatam, the very highest meaning, the real meaning of the whole Veda, Upaniṣad is Bhāgavatam, the very gist, substance.

 

artho 'yaṁ brahma sūtrānāṁ, bhāratārtha-vinirṇayaḥ

gāyatrī bhāṣya rūpo 'sau, vedārthaḥ paribriṁhitaḥ

 

   [“Śrīmad-Bhāgavatam represents the real purport of Vedānta-sūtra. And although it is very difficult to draw out the real purpose of the one hundred thousand verse epic Mahābhārata, the great history of the world, Śrīmad-Bhāgavatam has come to give its real meaning. The mother of all Vedic knowledge is the Gāyatrī mantra. Śrīmad-Bhāgavatam gives the gist of Gāyatrī in a very full-fledged way. And the supplementary truths of the Vedas are also found within Śrīmad-Bhāgavatam.”] [Garuḍa-Purāṇa]

 

   The gist of all the Vedic scriptures is Bhāgavatam. And he says that Absolute is in our fist, He’s object of our play. It is possible, through love. And love can get Him through dedication, by sādhu saṅga, we can acquire that highest jewel.

   And what is Navadwīpa Dhāma? The distributor to one and all, even the worst fallen, that wealth of Vṛndāvana. Rādhā-Govinda combined came here and wanted Their Own inner wealth to be looted by the ordinary people.

   “Purchase a ticket here and automatically you’ll find you’re in Vṛndāvana.” Gaurāṅga is such, Nityānanda. “Try to have an admission card here. Very cheaply distributed from door to door. You want to go to Vṛndāvana, enlist your name here. Very cheaply it is done. Automatically you’ll find you’re in Vṛndāvana.”

   Take the Name of Kṛṣṇa in a proper way. Take the Name of Gaurāṅga. Try to understand His characteristic, how pushingly He distributed here Kṛṣṇa consciousness. This is everything, and accept Kṛṣṇa consciousness. Day and night, always “Kṛṣṇa, Kṛṣṇa.” Try to connect yourself with Kṛṣṇa consciousness while walking, eating, sleeping, whatever you’re doing think about Kṛṣṇa.

 

 

85.08.11.B_85.08.12.A

 

Śrīla Śrīdhara Mahārāja: ...think of Kṛṣṇa, Kṛṣṇa, and take the Name always. And keep the company of Kṛṣṇa consciousness. Kṛṣṇa, Kṛṣṇa. Dive deep into Kṛṣṇa consciousness, and you’ll find you’re there. Give up everything.

 

sarva-dharmān parityajya, mām ekaṁ śaraṇaṁ vraja

[ahaṁ tvāṁ sarva-pāpebhyo, mokṣayiṣyāmi mā śucaḥ]

 

   [“Totally abandoning all kinds of religion, surrender exclusively unto Me. I will liberate you from all kinds of sins, so do not despair.”] [Bhagavad-gītā, 18.66]

 

   That’s the highest maxim in Bhagavad-gītā. All trifle, everything is trifle thing. Give up everything and try to reach to the Holy, Divine Feet of Kṛṣṇa. The call of different duties there are, but they’re all futile. Be deaf to all the calls of all different duties and try to merge yourself in Kṛṣṇa consciousness. Absolute, desperately, be desperate to connect all your connections with all obligations and run madly towards Kṛṣṇa consciousness, desperate. Sarva-dharmān. Reckless.

 

   Gandhi told in his non-cooperation movement, “That fearlessness bordering on recklessness. Only mere fearlessness won’t do, but bordering on recklessness.”

 

   So, that is also, not only we shall leave the duty, but doing that reckless, we shall make advance towards Kṛṣṇa. Reckless, whatever, desperate, whatever may come, come, let it come. I must march towards Kṛṣṇa. Sarva-dharmān parityajya. Little reaction may come, naturally, but I won’t care for that, let them come. I shall put my back towards them and go ahead towards Kṛṣṇa. He’s all in all. Home is there, in His feet.

 

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

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

 

   [“As the sun and sunlight is continuous over the skies as light-giver to us (for that sunlight is the universal form of the Lord) similarly, the Divine Lotus Feet of the Lord Śrī Viṣṇu is always spread widely (like a canopy) over our head.”] [Ṛg-Veda, 1.22.20]

 

   His divine feet are a vigilant eye over our head, a guardian. Always live with this consciousness. He’s our guardian, He’s all in all. And His holy feet is conscious like the sun, can see anything and everything. He’s such.

 

   Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Gaurāṅga.

 

   When Kṛṣṇa Himself wants to give, to distribute Him, He becomes Gaurāṅga. When He wants to distribute His own self to the world, even to the fallen, He becomes Gaurāṅga. He Himself becomes a devotee. He plays the part of a devotee, and shows the path to us how to attain Him. He Himself becomes the leader. “Come with Me. I’m going to Kṛṣṇa consciousness, I’m going to Vṛndāvana, come with Me.” Kṛṣṇa Himself comes to our door and says that, “I’m going to Vṛndāvana, you all come with Me.” He Himself comes in that way to take us. So this is Navadwīpa Dhāma, the generous Vṛndāvana, the bureau to issue tickets to the fallen souls for Vṛndāvana. Navadwīpa. Gaura Hari. Gaurāṅga. And Nityānanda is the canvasser in-chief for the tickets.

 

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]

 

   He takes to the camp of Rādhārāṇī. All these, we may think these are mere abstract thoughts, and we’re living in the concrete reality. But what we consider to be reality, that is abstract and will be evaporated. The atom bomb is ready there. In a moment our considered reality will vanish. Wholesale dissolution of the solar system and the whole world of the experience of our senses will disappear. Coming, going, coming, going. Creation and dissolution. Sṛṣṭi-sthiti-pralaya [creation, maintenance and dissolution]. Always, every moment everything is dying. How to get out, that problem, it’s not reality, false notion we’re suffering under. We’re to understand that. Where we are that is the kingdom of death. The god of death, he’s the master of this world. And we should not be a tax-paying subject of that god of death.

 

   We should try to find out our home of eternal living. Sweet, sweet home. Back to God, back to home. We’re to understand this principle of life. Back to God, back to home. In one word, it is very encouraging, sustaining. Back to God, back to home. Tad viṣṇo paramaṁ padaṁ sadā, paśyanti suraya. The spiritual scholars they always see that our abode is the Holy Feet of Viṣṇu. There we can live safely. All these will be inundated with water or fire. Where to live? There is time and there is chance in the human birth. This is the door to enter the home is the human birth. And with the agents we must go to our home. These agents are there, wandering to recruit us towards our home. We take this advantage and go with them, go home, sweet, sweet home.

 

   Nitāi. Nitāi. Then, they may got to Māyāpur?

 

Badrinārāyaṇa: Yes.

 

Śrīla Śrīdhara Mahārāja: Make such proper arrangement for prasāda, help them.

 

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

 

Devotees: Jaya!

...

 

Śrīla Śrīdhara Mahārāja: ... and so the Gracious Lord, to help the people has made special arrangement for bestowing, for distributing, for saving the people _____________ [?] peculiar position. In the worst period of time to help all with the best thing. Gaura Hari. We shall ask you to visit again. Today you’re going. This is not a place to be left. Highest ideal of life connected with this place, Navadwīpa.

 

Devotee: _________________________________ [?]

 

Śrīla Śrīdhara Mahārāja: We are by the finishing of the Ganges. River Ganges also meant to save the fallen souls. And just nearby the end of the Ganges this town, this place has been placed. The last and highest gift of the Ganges. _______ [?] sevā, service.

 

Devotee: And I took initiation from Satyānanda Saraswatī of Mangeer [?] Bihar Mangeer [?] He’s disciple of Śivānanda Saraswatī of Rishikesh.

 

Śrīla Śrīdhara Mahārāja: Oh. Śivānanda. Satyānanda Saraswatī of Bihar.

 

Devotee: Satyānanda Saraswatī of Mangeer Bihar. Mangeer is the name of the village, it’s in the Bihar state.

 

Śrīla Śrīdhara Mahārāja: Do you know what was his previous name?

 

Devotee: No, I don’t know. Actually I seen once only.

 

Śrīla Śrīdhara Mahārāja: One boy came from Bihar to me and stayed with me for some time. Then he had a quarrel with this Hari Charan and he left the Maṭha and went to live with Śivānanda, so far I know. And perhaps he was sent to foreign land, and then he came back, at that time he wrote a letter to me, perhaps by the request of Satyānanda - er, Śivānanda. That he wants to take sannyāsa there. His initiation from me was kept and he took sannyāsa from there. Whether he came from Bihar, whether he’s that Satyānanda - maybe.

 

Devotee: I think he’s a master for yoga.

 

Śrīla Śrīdhara Mahārāja: That Satyānanda he issued one magazine...

 

Devotee: Yes.

 

Śrīla Śrīdhara Mahārāja: ...and ______ [?] Gopāla Ācārya had his essay in that magazine. I saw that. But he was not in the line of Vallabhācārya.

 

Devotee: No, he’s not like...

 

Śrīla Śrīdhara Mahārāja: Vallabhācārya is a Vaiṣṇava line...

 

Devotee: It is mainly for Śiva I believe.

 

Śrīla Śrīdhara Mahārāja: ...and his line may be of Śaṅkara.

 

Devotee: He follows Śiva. And name of his organisation is Bihar School of Yoga.

 

Śrīla Śrīdhara Mahārāja: Yoga. So that is not devotion proper. That is not for devotion, but that is a deviation from your Vallabhācārya Matha. Vallabha School comes from the branch of śuddhādvaita-vāda. Śrīdhara Swāmī, Viṣṇusvāmī, is in the main Matha, and Vallabha is in that line. So that is they’re Vaiṣṇava but their stress is in the vātsalya rasa. And also when mādhurya rasa they come to Yamunā, Virajā, Yamunā.

 

   I also met one Gokula Swāmī or someone in Bombay in the Vallabha School. Dharamdāsa took me to him and I had a talk with him. There the Nathadhara was one of the important place, and that very time some trouble in the Nathadhara Maṭha. That mahanta married a Muslim girl perhaps, and he was made out of the position of the mahanta and there was a case going on at that time. I forget the name of the mahanta.

   And one of the pleaders also, big pleader there in Bombay, he also put me questions whether this possible. And that lawyer’s wife she maintained the opinion “Guru may do anything and everything. So still we must not leave the Guru.” That was the opinion of the wife of that big lawyer, in the Vallabha School. I forget his name. But we protested that.

 

guror apy avaliptasya, kāryākāryam ajānataḥ [utpatha-prathipannasya, parityāgo vidhīyate]

 

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

 

   If guru is led astray then we must disassociate with him. And the husband, that broker, he was very satisfied with our argument, but his wife did not like. Gokul mahanta perhaps at that time there, Bombay.

 

   Anyhow, they come from Vaiṣṇava School, their four Vaiṣṇava School. Viṣṇusvāmī, Nimbarka, then Rāmānuja, and Madhvācārya. Śrī Caitanyadeva comes in the Madhva School. Rāmānanda a branch in the Rāmānuja School. And Vallabhācārya a branch in the Nimbarka, in the Viṣṇusvāmī School. And Nimbarka also divided Dāsa and Haridāsa. Haridāsa School also a branch from the Nimbarka. All these four they believe that Personality of God is the highest.

 

   But this Rāmānanda and others they think that God conception is lower, and the highest conception is Brahman. So Brahman is equal to God minus vidya is equal to jīva minus avidya. Brahman when enveloped by avidya, ignorance, he’s jīva. And Brahman when he’s mixed with vidya - and vidya is also a part of māyā - then he becomes God. That is their underlying principle. So if jīva is liberated he goes over the God. That is their idea.

 

   But Mahāprabhu, Rāmānuja, They gave argument against that. “What is this? God is the Master of māyā, and jīva is the slave of māyā. And you mix them together as one and same, so it is erroneous at the very foundation.”

 

   When I was a third year student I got a Bhagavad-gītā edition written by a disciple of a very big Paṇḍita, Sasa Datta Kagaraman [?] at that time, whom I met again when I was a college student.

   There he wrote that, “If jīva is liberated then he goes on the upper position of the God.”

   I could not adjust that. But I did not know anything about the different opinions in the śāstra at that time. But I could not accept that, that jīva when liberated can go in the upper position than God. Then what is the position of the God? It can’t be, that was my internal intuition. Then when I grew up I found that, Oh, this is the interpretation of the Śaṅkara School.

 

   But Rāmānuja, Nimbarka, Viṣṇusvāmī, they are of opinion that, “No. That can never be.”

   Mahāprabhu had argument with Sārvabhauma Paṇḍita. “This is most wonderful that you say,

 

“māyādhīśa,” “māyāvaśa” - īśvare jīve bheda, [hena-jīve īśvara-saha kaha ta’ abheda

gītā-śāstre jīva-rūpa “śakti” kari’ māne, hena jīve abheda kara īśvarera sane]

 

   [“The Lord is the master of the potencies, and the living entity is the servant of them. That is the difference between the Lord and the living entity. However, you declare that the Lord and the living entities are one and the same. In Bhagavad-gītā the living entity is established as the marginal potency of the Supreme PersonaIity of Godhead.”] [Caitanya-caritāmṛta, Madhya-līlā, 6. 162-3]

 

   “Īśvara is the Master of māyā, and jīva is His servant. And you say both of them are one and the same. How it is possible? This is a bogus theory, so let us cancel it. The devotional school cancels this idea that jīva can be Brahman, and God is below the Brahman.”

 

   So life is not well, according to us, that you should continue in that sampradāya because that is Godless. Their God is concocted, vidya. Brahman is concerned with good learning, then become God. But ultimate reality is Brahman, non-differentiated consciousness, not person. In Bhagavad-gītā it is clear that,

 

brahmaṇo hi pratiṣṭhāham, [amṛtasyāvyayasya ca

śāśvatasya ca dharmasya, sukhasyaikāntikasya ca]

 

   [“I alone am the original mainstay of the undivided divine vitality, the inexhaustible nectar, the timeless pastimes, and the sweetness of the ambrosia of profound love divine.”] [Bhagavad-gītā, 14.27]

 

   Lord says, “I am the support of Brahman.”

 

[yasmāt] kṣaram atīto ’ham, akṣarād api cottamaḥ [ato ’smi loke vede ca, prathitaḥ puruṣottamaḥ]

 

   [“Because I am transcendental to the fallible souls and also superior to My infallible eternal associates, My glories are sung in the world and in the scriptures as Puruṣottama, the Supreme Person.”]

   [Bhagavad-gītā, 15.18]

 

akṣaraṁ brahma paramaṁ, [svabhāvo ‘dhyātmam ucyate
bhūta-bhāvodbhava-karo, visargaḥ karma-saṁjñitaḥ]

 

   [“The Supreme Lord said: Certainly Brahman is the indestructible, unchangeable Absolute Truth, and the pure spirit soul is the genuine personality of the living being. The word 'karma' denotes abnegation for the sake of a demigod, which produces the bodies of humans and other species, created by the agency of gross and subtle material elements; this abnegation refers to the performance of charity, sacrifice, austerity, and all duties rendered for the propitiation of that god.”] [Bhagavad-gītā, 8.3]

 

   “What is Brahman? That kṣara, akṣarā, two kinds of existence. And I, kṣaram atīto ’ham, akṣarād, I’m beyond both kṣara and akṣarā, so My name is Puruṣottama, Vāsudeva.”

   It is mentioned clearly in Bhagavad-gītā.

 

Devotee: Now what I should do? I took initiation from...

 

Śrīla Śrīdhara Mahārāja: Eh? No, No. That must be left...

 

Devotee: I can - can I...

 

Śrīla Śrīdhara Mahārāja: I notice that I so far I could not know that your ultimate goal is a non- differentiated, impersonal. But the highest idea of the Supreme Entity is personal. A part of that Brahman, we’re person, and the whole Brahman represented He’s an impersonal existence? He’s person, Parabrahman.

 

   Brahmapur, Chāndogya, has written in Chāndogya-Upaniṣad that, “There is a country made of Brahman, not of matter but of consciousness. And He’s the king of all, He’s person, God is person. Not the person that is enveloped by māyā. Māyā-titha, beyond illusion, but His existence is personal existence.

 

Devotee: Then what you advise me to do?

 

Śrīla Śrīdhara Mahārāja: To be indifferent from that school, gradually. And take initiation in some Vaiṣṇava School who have the conception that God is personal.

   And these are impersonalists. Mukti, liberation, merging into consciousness, that is their highest goal.

 

Devotee: Now, can I get initiation from you? Because now I have to leave. The train is at six forty.

 

Śrīla Śrīdhara Mahārāja: Of course if it’s necessary to help you, then I shall have to be ready. Ready, according to the order of our Guru Mahārāja. But you must search your heart first, whether the inner heart approves this. The God is personal. God is Reality The Beautiful. He’s satyam, śivam, sundaram. Sat-cit- ānandam. Ānandam is personal existence, not a substance but person. Consciousness over consciousness, that is all personal.

 

Devotee: Purī Mahārāja knows me very nearly.

 

Śrīla Śrīdhara Mahārāja: Yes.

 

Devotee: So he can tell you about me.

 

Śrīla Śrīdhara Mahārāja: You have a good heart at the bottom, otherwise how you’re selected to do such high service for the Vaiṣṇava School. So your previous sukṛti is good. But anyhow by chance you’re committed to their creed, section.

   Śivānanda School, I know them, they’re Śaṅkarite, followers of Śaṅkarācārya. Their āśrama is near Rishikesh. When from Haridwar going to Rishikesh in the - once I went to that side, Badarikāśrama, at that time found one told that ‘this is the Śivānanda āśrama.’

 

Devotee: Yes. That is Śivānanda āśrama, right.

 

Śrīla Śrīdhara Mahārāja: From Haridwar to _______ [?] or somewhere on the way. Śivānanda. And his journal also I have seen. An educated man, no doubt, but educated in the impersonal school.

   This man, Satyānanda you say perhaps, in the beginning he was in connection with Rahul, the Buddhist School. Then he left him and came to me, and stayed here for some time, one year or so. And then had a quarrel with Hari Charan and left the Maṭha, beyond my consciousness, from Calcutta. I was here.

   Then he wrote a letter from Śivānanda’s āśrama. “I am here. He has accepted me. But your initiation is intact. He’s not going to disturb. And I’m taking sannyāsa from him, and he’s sending me ______ [?]

 

Devotee: Now, I can get initiation from you within this limited time.

 

Devotees: (Group laughter)

 

Śrīla Śrīdhara Mahārāja: But whether that man, I forget his name.

 

Badrinārāyaṇa: Mahārāja. Nityasevā is going now.

 

Śrīla Śrīdhara Mahārāja: All right. _____________ [?]

 

Badrinārāyaṇa: And Mr. Devani he says he wants his initiation now.

 

Śrīla Śrīdhara Mahārāja: Eh?

 

Badrinārāyaṇa: He’s wanting your connection right now.

 

Śrīla Śrīdhara Mahārāja: Then, you’ll have to stay today.

 

Devotees: (Group laughter)

 

Śrīla Śrīdhara Mahārāja: Today is Ekādaśī, Hari-vāsara, Ekādaśī day. And it’s good that this day you may not leave the Dhāma.

 

Devotee: _________________________________ [?]

 

Badrinārāyaṇa: He says, Mahārāja, “There’s someone waiting at Howrah station for him.” The latest he can leave is seven thirty.

 

Śrīla Śrīdhara Mahārāja: Ha. Ha.

 

Devotees: (Group laughter)

 

Śrīla Śrīdhara Mahārāja: But this initiation is not so...

 

Devotee: So easy.

 

Śrīla Śrīdhara Mahārāja: ...non-important. The most important thing in ones life. Importance must be given. It’s not a matter of play. Initiation means surrender. Praṅipāta, paripraśna, and sevā. Praṅipāta, surrender, honest enquiry, and service, that means initiation, underlying. So surrender, and honest enquiry, and then to accept the service. Proper initiation is this. In Veda also, gurum evābhigacchet. Ābhigacchet means he will go there forever.