His Divine Grace Śrīla Bhakti Rakṣaka Śrīdhara Deva Goswāmī Mahārāja

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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 12^th 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, 12^th December, in Delhi coronation.

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

tad vijñānārthaṁ sa gurum evābhigacchet, samit paniḥ śrotriyaṁ brahma niṣṭham

[“One who wants scientific knowledge about the Supreme Truth must approach a bona fide Guru and offer him everything required for sacrifice. The Guru must be fixed in the truth, having heard it from a genuine source.”] [Muṇḍaka-Upaniṣad, 1.2.12]

Samit paniḥ. What is necessary for that purpose of divya jñāna, divine knowledge, he will take everything with him. And he will approach, śrotriya, who is well versed in the revealed scriptures, brahma niṣṭham, and who is really established in that knowledge. In Bhāgavatam,

[tasmād guruṁ prapadyeta, jijñāsuḥ śreyaḥ uttamam]

śabde pare ca niṣṇātaṁ, brahmaṇy upaśamāśrayam

[“Therefore any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide Guru is that he has realised the conclusions of the scriptures by deliberation and is able to convince others of those conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide Spiritual Masters.”] [Śrīmad-Bhāgavatam, 11.3.21]

He’ll approach the Ācārya who is already established in that scriptural knowledge as well as the realisation of that. So it is not a non-important thing that only in a passing by way we can be doing this. It must be given highest importance. To be recruited towards home, to purchase ticket to be recruited safely towards home. Home recruitment, dīkṣā means, home recruitment, all in all.

Devotee: ____________ [?]

Śrīla Śrīdhara Mahārāja: One may go to Howrah and take him here, fetch, also?

Devotee: But only I can identify him. Nobody else can identify him. Only I can identify that gentleman. None else will identify him. You see, he’s a materialistic person, he has so many nonsense commitments in life, so you’re to fulfil that also. He’s a materialistic man, he has so many nonsense commitments in the life which we have to fulfil.

Śrīla Śrīdhara Mahārāja: But that nonsense commitment we should, must get out of, relief. That entanglement, as soon as possible, that association should be left immediately, misguidance. Misguidance is not guidance proper. Misreading is not proper reading. So that must be left immediately, that association.

Devotee: So I will again try to...

Śrīla Śrīdhara Mahārāja: Life has value, and this is going to be devalued.

Devotee: I will again try to come on the Vyāsa pūjā day.

Śrīla Śrīdhara Mahārāja: Ha, ha. “Trust no future however pleasant.”

Devotees: (Group laughter)

Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa. Yes.

Devotee: Unfortunately yesterday evening I missed you.

Śrīla Śrīdhara Mahārāja: Self help, and the help must be real help. Self help, to help ones own self, and not to misguide. Whenever, in the treatment of a doctor, whatever, some new thing is discovered, new bad sign, symptom is discovered in the - immediately that must be taken for fresh treatment, and not neglected. Bad symptom in a patient, the immediate help should be given for relief. This is both scripture and saint, and common sense also says like that.

Devotee: Now, may I take your leave?

Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa.

...

Śrīla Śrīdhara Mahārāja: ... cherishes him, makes cheerful. But if water withdrawn, the very sun dries, burns that lotus. Do you follow?

Devotee: Yes.

Śrīla Śrīdhara Mahārāja: The Sanskrit śloka there is. I forget that. But the meaning is this. The disciple is like lotus, and Guru is like the water around the lotus. When Guru is there the sun rays helps the lotus. But if water is withdrawn, Guru withdrawn, the very sun burns that lotus. So Guru is the śakti, the potency which is always very kind to us and helps us. And that is also a particular potency of God, not independent thing, Guru. But Guru is that substance, or that portion of God which is always given the responsibility of nurturing me, the disciple. Guru is that part of God which takes care of the disciple always, and the whole responsibility of that disciple with him, through him. Guru’s that particular function of God, potency, the particular potency, or agency, given to particular internal potency. The charge to look after the interest of the disciples that are recruited from foreign parts from the kingdom of māyā.

And there also the adjustment is like a hierarchy. In svarūpa-śakti there is also in every rasa the chief. In mādhurya-rasa, Rādhārāṇī, and the competitors and the subordinates also. And vātsalya, in every rasa, every group of service holders there are such adjustments, many. One and many, and that is in harmony. And harmony is of two kinds, one opposition party, and another direct serving party, in this way. Anvayāt, vyatireka, ṛgyām, 'nvayād itarataś, direct and indirect, in both ways He’s being served - the Lord. And there is the harmony.

And Guru is the mediator, through him we’re to serve Him. Without him I cannot have any interest in God, any service in God. That particular function of the direct potency of God is Guru. Sākṣāt. Sometimes he’s called God Himself, and sometimes His devotee. And that also, the function changes from - just as in a student the teachers may change physically, but the teacher-ship is always one and same, helping the student for their progress in knowledge.

The ontological conception of Guru, and Śiva, god, and Dhāma, is little intricate, cannot easily be understandable. Peculiar, the Dhāma, the conception of Dhāma. And the conception of Mahādeva Śiva, sometimes very affectionate, favourite to Nārāyaṇa, sometimes revolting. And Guru may come in different disposition, different way to help. Guru tattva. Guru has been called God Himself, but if we scrutinise more perfectly we see he’s particular potency. And that function may come to us through different bodies, different persons, that interest, caretaker. The caretaker of a particular person may be, may differ, but the caretaker-ship is always there, from the side of the Lord. That particular function of helping the ordinary soul is Guru, but that function may come through different persons. But still they’re Guru. A primary teacher, a school teacher, college teacher, a teacher of music, teacher of science, art, they’re all teachers, and there’s gradation also according to the importance of the subject.

In Bhāgavata [11.7.20 - 11.9.33] it’s mentioned that avadhūta he had twenty four Gurus. Ha, ha. He found advice to go towards God from many sources. As one makes progress in spiritual life he sees Guru everywhere, giving suggestion to go towards Kṛṣṇa. They will all say, “Do this, do this.”

In our lower stage everything tries to take us away from Kṛṣṇa, from God. They invite us for enjoyment, that is to take away from the service of God.

But when we’re properly adjusted then we find that everything is asking me to serve God. They’re giving, showing signs. In symptoms, we can see from them that they’re asking me to do some service towards God. Reminds us about God. In different ways they come to help us to serve God, when we’re adjusted, everything. In Vṛndāvana the water, the dust, the sand, the trees, the creeper, they’ll all encourage me to serve Kṛṣṇa. Their very idea, their very association will excite me, will imbibe some force in me to serve Kṛṣṇa. The environment is such.

And when we’re awake in this world everything will try to take away from God and invite me. “Oh, come and enjoy me. Where is Kṛṣṇa? Where is He? You come and enjoy me.” Everything will invite.

But when we’re placed in that area everything will say, “Oh, go to Kṛṣṇa. Serve Kṛṣṇa. We’re also doing so. Help me to serve Kṛṣṇa.” Others will say, “Come with me to serve Kṛṣṇa.” Some will say, “Help me to serve Kṛṣṇa.” Only that centre consciousness, Kṛṣṇa consciousness is in vogue intensely there. The whole atmosphere is surcharged with devotion that is serving tendency towards Kṛṣṇa, God. The attractive centre, nearby we shall find everything is being attracted in an intense way.

And we’re far, then we’re under out carrying current, then we’re being away from Kṛṣṇa consciousness. And the in carrying current...

85.08.20.A

Śrīla Śrīdhara Mahārāja: Family, admission to enter into the family, His family of servitors, by dīkṣā.

divyaṁ jñānaṁ yato dadyāt, [kuryāt pāpasya saṅkṣayam

tasmād dīkṣeti sā proktā, deśikais tattva-kovidaiḥ]

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

He gets such enlightenment he can understand that Kṛṣṇa is my guardian. He’s all in all. And leaving all other duties he promises to go towards Kṛṣṇa for His service. This function, they impart such knowledge, and the disciple also invites that sort of knowledge. That I belong to Kṛṣṇa wholesale, I’m His property. He can use me in any way. I’m not free to leave Him, my programme is within His area of service. But not without that, on the outside.

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

[sei deha kare tāra cid-ānanda-maya, aprākṛta-dehe tāṅra caraṇa bhajaya]

[“At the time of initiation, when a devotee fully surrenders unto the service of the Lord, Kṛṣṇa accepts him to be as good as Himself.”] - [“When the devotee’s body is thus transformed into spiritual existence, the devotee, in that transcendental body, renders service to the lotus feet of the Lord.”]

[Caitanya-caritāmṛta, Antya-līlā, 4.192-3]

“You are My own. Your interest is My interest. My interest is your interest. We are one and the same.”

This assurance comes from Kṛṣṇa. He accepts us as His own and takes the responsibility of everything, in good or bad days for us. And according to our surrender that comes also. Divyaṁ jñānaṁ, this is real knowledge, this is proper knowledge, this is absolute knowledge. Independent of all different interests, separate interests. From the absolute standpoint that He has got right over everything and over me also, that I’m absolutely to be used by Him and none else. This sort of transaction, this is dīkṣā. Divyaṁ jñānaṁ, the divine knowledge is this, divine conception is this. So we understand and we go to do that.

Otherwise we’re suffering from ignorance, this false notion about the environment. That ignorance of the proper estimation of the environment and us, we’re suffering from that, avidya, ajñāna, ignorance. What is that? Separate interest. I’ve got separate interest, and so many others they’ve got separate interest, there are many. Not harmony in one, this is our ajñāna, ignorance.

And when we’re conscious of the common centre, and that is good, home, home sweet, all these things, then we get connection, divya jñāna, real knowledge, divine knowledge we get.

Mādhava Purī Mahārāja: So what is the meaning of the eternal relationship? What is the meaning that you are eternally related with Guru? When you take initiation from Guru, that relationship is eternal?

Śrīla Śrīdhara Mahārāja: That our very nature of our existence is of a subordinate. No direct connection is possible with Kṛṣṇa in our constitutional position. Through him, through some we’re to have His connection, not direct. We’re taṭasthā-śakti, we come from marginal potency. So we can connect with Kṛṣṇa through His internal potency. And in internal potency also there’s gradation.

In the potency there’s the conception of personality, and there’s also hierarchy. Very near and closer and closest, and far, more far, in this way. Hierarchy. Just as in the bureaucracy, all are not very intimate to the king. Some are very near, some are little far, in this way. The śakti, the potency is in this way, there is intensity, more, more. Just near the sun heat is more, light is more. Far away from the sun, there the intensity of the light and heat will be little less. In this way. Light and heat near the sun, as it’s going far it’s being less, both light and heat, like that.

Near about Kṛṣṇa is more serving spirit. And going a little away and that tendency is being lessened, serving, affection, everything. So inside, nearest, is more interest, and little far, little slackened. More or less they’re subservient to the nearer group, higher group. Hierarchy is there.

...

...supreme position. He’s an autocrat. We’re to adjust ourselves with such a centre, with anything. Any change in the environment may come. But with optimism we’re to face. That is the key to success in our life.

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

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

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

The highest advice. Tat te 'nukampāṁ susamīkṣamāṇo. The best estimation about the environment has been advised to be in this way. It is a grant, but where from the grant coming, He’s my guardian, He’s my Lord. He’s supreme, He’s autocrat. His grace - we’re living by His grace, not as a matter of right. We’re living, this is not our birthright. We may or may not exist. Does not matter to the infinite whole. Tat te 'nukampāṁ susamīkṣamāṇo. Whatever coming - His grace - not earned by my right, or my ability, or my qualification. All coming, every part of it, a grace coming to me. Tat te 'nukampāṁ susamīkṣamāṇo. Our well estimated, well guided estimation will be like this. We’ll be satisfied whatever small grant we get. No right, not with the eye of any right, whether I’m getting our own or not, my own portion, own share, nothing of the kind. Tat te 'nukampāṁ susamīkṣamāṇo, bhuñjāna evātma-kṛtaṁ vipākam. And what trouble we find that is self acquired. Due to my defective position I’m so. I’m so low, mean, so my vanity should have to disappear altogether. No position I have got. Only under the grace, the whole thing. My whole existence, prospect, everything, only for His grace. Such dependent position we’ve got. Slave, kṛṣṇera ‘nitya-dāsa.’

[jīvera ‘svarūpa’ haya — kṛṣṇera ‘nitya-dāsa’, kṛṣṇera ‘taṭasthā-śakti’ ‘bhedābheda-prakāśa’

sūryāṁśa-kiraṇa, yaiche agni-jvālā-caya, svābhāvika kṛṣṇera tina-prakāra ‘śakti’ haya]

[“It is the living entity’s constitutional position to be an eternal servant of Kṛṣṇa because he is the marginal energy of Kṛṣṇa and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Kṛṣṇa has three varieties of energy.”]

[Caitanya-caritāmṛta, Madhya-līlā, 20.108-109]

Mahāprabhu told. “You consider, you know yourself to be the slave of the Supreme Lord.”

Slave has got no right, like property, like animal property, cows, cats, dogs. Our position is like that of a dog and cat. But at the same time ‘no right’ but prospect by His grace we can enter the highest position, only through service. Service means to satisfy Him, not to satisfy me, not for myself. But when I’m determined to maintain my existence for Him then I’ve got some position. I’m for Him. Everything for Him. For Itself. So I’m for Him, I’ve got some position. And as much as I can dedicate myself to be for Him, so much position concrete I may acquire. So my position depends on my rendering sincere service to the prime cause.

Kṛṣṇera ‘nitya-dāsa’, kṛṣṇera ‘taṭasthā-śakti’ ‘bhedābheda-prakāśa.’ A marginal potency, from the independent view we can find. Something common, something different, but it is inconceivable. So Kṛṣṇa all, and we’ve got dependent position potency, and owner is He, and if we’re conscious of that fact then we can thrive. We can improve our position and we may get the highest position. We can enter into the most confidential service. We’re to satisfy the permanent servitors of the highest conception. The highest servitor is - should be the object of our greatest reach. Rādhā dāsya. Who can serve Him best, our aim will be to enter into Her group. So service is our life, service is everything, we thrive there. And whenever we want to do the work of a master we go away, we degrade.

So by serving we live, and by trying to make - lord it over, we die. Die to live. Don’t try to live without death. Ha, ha. Die to live, not to live at the cost of the death. Don’t live to die, but die to live, but don’t live to die. Living, in our estimation, is to face death. But in our estimation, to die for Him is to live. Central position is such, our relation with the centre. That Hegelian theory is very auspicious. Die to live.

So our ego should be dissolved, ego of self searching. God searching is our self searching. Search for Kṛṣṇa is really to search for our own interest, higher interest. So search for Kṛṣṇa, not to search for a separate ego, but search for Kṛṣṇa. Your interest searching is included in that, represented there. Only search for Kṛṣṇa, with the spirit of service, not with the spirit of enjoyment. Die to live.

Bhidyate hṛdaya-granthiś, chidyante sarva-saṁśayāḥ. Bhidyate hṛdaya-granthiś, that ego must be dissolved. Ego means the collection of separate interests of different type. That is in a box. Just as when aeroplane has been crashed they’re trying to find out that box, the record is there.

Badrinārāyaṇa: Black box.

Śrīla Śrīdhara Mahārāja: Black box. The plane is passing through different lives, that box is there, that is ego. There we can trace from where he’s coming, and where to go, he’s going. That karma, the result of our karma in the most subtle form is reserved there. That ego, if we search the ego of a person, where from he came, there are specialists who can read. “Oh, he came from a tiger section, or he came from an insect. He came, his previous birth was that horse, or something.” That can be traced in that ego. “And it’s possible that in next life he’ll have to go, his goal is such, and place.” That sort of ego should be dissolved, that nowhere in the world of three dimension we shall go, our goal, our destination. Nowhere in the land of three dimension. Bhūr, Bhuvaḥ, Svaḥ, Mahā, Jana, Tapa, Satyaloka, Virajā, Brahmaloka.

I have got, I want to have a ticket for Goloka or Vṛndāvana. And Nityānanda Prabhu, Mahāprabhu, They’re distributing that ticket. I want to go there to live. I’m told that that is the home of my previous generations, something like that. I’d like to go there. Ruci, taste. Taste is the unit, not brain, not knowledge. Mahāprabhu gave recognition to the inner taste. That is our capital. Brain has got nothing to do. Brain may sanction something, but heart may take me towards some other direction. We’re generally guided by our heart, our taste, not by our brain. Brain cannot control all this - to certain extent. But heart is the innermost guiding principle, will be guiding the inner taste. That guides us to our goal. So we must be more concerned with that taste, ruci. And to improve it, only the association with the sādhus, with those that have got real taste for Kṛṣṇa consciousness. Anyhow to associate, that is valuable, not the brain is valuable, but earnest, sincere hankering for Kṛṣṇa, that is valuable. Kṛṣṇa - all beautiful, but autocrat, we must think.

The highest thing can never be subservient to anything, it is clear, reasonable also. Because He holds the highest position so why He should be dependent to any other thing? But only dependent to those that have got that conception of the highest thing about Him, that He’s the highest. Naturally oneness is there, common interest binds together. Kṛṣṇa. So Kṛṣṇa and His own. When we’ve got some connection with a real devotee of Kṛṣṇa we’ve got some tangible position. Otherwise we’re nowhere, we’re lost in the infinite. But whenever we come in contact with a devotee, rather with an agent who is wandering here for His interest, come across such a person, then we’ve got some substantial position.

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

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

[Caitanya-caritāmṛta, Madhya-līlā, 19.151]

We’re wandering aimlessly in this universe. When we come in connection with a devotee of Kṛṣṇa then we get some hope, some support, some safe position. Otherwise we’re lost in the infinite. Where coming, where going, what doing, all aimlessly, no good. Connected with local interest that has got no value in the infinite. Like a ball, by getting a kick ball is rolling that side, again another kick going this side. Another kick from that side going this side. In this way, a ball under the kicks, our position. But when we come to have - to meet one who has got some substantial connection with the real centre, some tangible position we have acquired. Otherwise nowhere. Counted. We’ve got, we’re within the calculation from the centre, under the calculation. We’re traceable, otherwise untraceable position we’re wandering, passing through. Brahmāṇḍa brhamite.

Even Brahmā, the creator of this material world, has got no tangible position. But the Guru Brahmā is another thing. Ordinary Brahmā, the creator of any solar system, may not have any tangible position in the universal calculation.

When Brahmā approached Kṛṣṇa to meet Him, Kṛṣṇa asked, “Which Brahmā has come?”

Brahmā thought, “Is there any other Brahmā? I’m all in all, the creator of the wholesale, whatever we see, feel.” Still, he had to tell, Yes, he was the father of Sanaka. “The four-headed Brahmā has come to meet You.” Then he was taken in and there found, “Oh. So many Brahmās are there. Hundred faced, thousand faced, million faced Brahmās are there with their big and gorgeous figure. They’re commanding more, greater brahmāṇḍa, creator of greater solar system, they’re there.”

So infinite can accommodate everything. We’re to make some tangible position in the infinite. How to make progress, what direction? That love, affection, beyond calculation, a plane beyond calculation. That force which is controlling without brain, that intuition, something like. The mother of the child, even it is found in the beasts and birds, insects, everywhere, the intuitive force. That is going on to conduct this world affairs. That is unaccountable, come from where we do not know. Some affection comes to do the duty, service, then disappears. Bird’s chicks little growing, but knows that intuitive affection, bird goes away. In this way. With that sort of tendency, that comes from the affection area, love. We’re to take shelter under that wave if available anywhere. That can help in such helpless condition we’re wandering through.

Human brain, we’re going to destroy the whole world by inventing atomic energy. Ha, ha. So civilised in the negative side. Civilisation in the negative side improvement, meaningless, suicidal, to kill one another. Is this civilisation, a development? Should we call this improvement or development? Satanic brain. Satan is not a positive thing, it is indirect, undesirable force. So Satan is killing, destroying, agents of destruction.

But constructive thing is affection, love, sincerity, self-giving, surrendering. Love is always based on surrender. That high thing we shall try to imbibe, that noble thing, self-giving. To give is nobleness. To absorb, to exploit, that is Satanic. And to surrender for higher things that is Godly.

Mahāprabhu told, “Who are you to give? Already you belong to Him.”

How you belong to Him? Not by any contract but by nature you’re a servant, Kṛṣṇa dāsa, slave. What does it mean? By your very existence you are His subservient, that is your nature.

And you want the opposite thing, you want to become a Kṛṣṇa, you want to become a God, take His position. Just the opposite your aspiration. And because you do not thrive, you can’t become that Kṛṣṇa, so you want to commit suicide. That is renunciation, mukti, liberation, to enter into non-differentiated area, not to rise again, eternal slumber, samādhi, brahma-sāyujya, all these things, unnatural.

Come in the natural way and you thrive there. We’re so much accustomed to get our interest in the world of exploitation that we can’t think that by serving we live. By dying we can live. We can’t understand that very thing. By giving we get, giving we thrive. And by taking we go down, we lose. Just, we’re accustomed in a thought of opposite thing, by amassing I become big, not by dissolution, not by giving, offering myself, I can be big and noble. So die to live.

Bhidyate hṛdaya-granthiś, chidyante sarva-saṁśayāḥ, kṣīyante cāsya karmāṇi.

[Śrīmad-Bhāgavatam, 1.2.21] & [Śrīmad-Bhāgavatam, 11.20.30]

Identified, if whole separate interest box dissolved, we find we’re identified with the same common interest with my Lord. And according to my might I’m to do my duty. That is normal life. That is a life which has got recognition in the normal living in this organic whole.

This is too abstract, is it not? Eh?

Badrinārāyaṇa: No. Very practical.

Śrīla Śrīdhara Mahārāja: Practical? Who is there? Madan-manohara?

Badrinārāyaṇa: No, Mike.

Śrīla Śrīdhara Mahārāja: Mike. Here?

Badrinārāyaṇa: Madan-manohara.

Śrīla Śrīdhara Mahārāja: And there?

Badrinārāyaṇa: Purī Mahārāja.

Śrīla Śrīdhara Mahārāja: Purī Mahārāja.

Badrinārāyaṇa: Dinadayal. And behind the pillar is Rāma, he’s trying to hear some Hari kathā.

Śrīla Śrīdhara Mahārāja: ___________________________________ [?] Trying to swim in the - what I’m talking, swimming in the sea.

Badrinārāyaṇa: Vyāso vetti na vetti vā [Caitanya-caritāmṛta, Madhya-līlā, 24.313]

Śrīla Śrīdhara Mahārāja: Left in the world of thought. Kṛṣṇa has left him in the world of thinking, only.

Badrinārāyaṇa: Previously Mahārāja you told, “Kṛṣṇa is playing hide and seek with him.”

Śrīla Śrīdhara Mahārāja: Hide and seek, but now more hiding. Ha, ha.

Badrinārāyaṇa: Ha, ha. To increase his seeking.

Śrīla Śrīdhara Mahārāja: Hiding means naturally increasing seeking. One thing cannot stay for long, the reaction will come.

naiva tasya kṛtenārtho, nākṛteneha kaścana

na cāsya sarvva-bhūteṣu, kaścid artha-vyapāśrayaḥ

[“In this world, a self-realised person who rejoices in the soul does not accrue piety by the performance of actions, nor does he incur sin by abstaining from duties. Amongst all living entities, from the highest life-forms of the planet of Lord Brahmā down to the world of immobile organisms, he never depends on anyone for any personal demand whatsoever.”] [Bhagavad-gītā, 3.18]

A worldly busy man, it does not mean that always his movement is profitable. Who is busiest man in the world, does he make the greatest profit? Adjustment. What is necessary, that is adjustment, that safe trouble of many ages, suiting one moment’s adjustment can make us so rich that running through ages from this side, that side, is meaningless.

[kiṁ pramattasya bahubhir, parokṣair hāyanair iha]

varaṁ muhūrttaṁ viditaṁ, ghaṭate śreyase yataḥ

[“What is the value of a prolonged life which is wasted, inexperienced by years in this world? Better a moment of full consciousness, because that gives one a start in searching after his supreme interest.”]

[Śrīmad-Bhāgavatam, 2.1.12]

That was the first starting of Śukadeva Goswāmī in Bhāgavatam.

“Only seven days left? Oh. That is enough time, that is enough, seven days is enough. Only a seconds utilisation that can solve the whole problem. But sleeping over, running hither, thither, aimlessly, millions of years, no value, cannot fetch any value, anything. But proper utilisation in a second, that can make us, that can enrich us beyond our knowledge, our estimation. Kiṁ pramattasya bahubhir, parokṣair hāyanair iha. Thousands of years inattentively being passed away. What is the good there? Varaṁ muhūrttaṁ viditaṁ. In a moment properly understood, properly utilised, can solve the whole thing.” So,

kiṁ karma kim akarmeti, kavayo 'py atra [mohitāḥ

tat te karma pravakṣyāmi, yaj jñātvā mokṣyase ‘śubhāt]

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

What is work and what is not work, the scholars also cannot ascertain. They’re perplexed to find out who is doing and who is not doing. Ha, ha. Planing within the room, the General planing within the room, fighters on the outside, killed outside. The valuable thing is in the plan. Only physical movement is not necessary. So find out the clue of life. There is also activity in the mental plane, not in the bodily plane, physical plane, but in the mental plane. Finding out the solution of life, trying to find out the proper solution of life, that is work enough. Working energy is there in subtle form. Only the gross form should be appreciated if it’s not the right thing.

na hi kaścit kṣaṇam api, jātu tiṣṭhaty akarma-kṛt
[kāryate hy avaśaḥ karma, sarvaḥ prakṛti-jair guṇaiḥ]

[“No one can remain without acting even for a moment. Everyone is forced to act helplessly, stimulated by the modes of material nature. Therefore, it is improper for a person of impure consciousness to reject the purificatory duties prescribed by the scriptures.”] [Bhagavad-gītā, 3.5]

Working in the mental plane, only physical activity energising, it is not, the subtle energising may be within. In the mental plane, in the plane of reason, even higher searching after self passing away the world that can be understood by reason. Beyond reason, beyond our reason and understanding, there is a region and to search for that. No activity in the physical sense, but great concentration to find out the higher plane from within is possible. And then that repentance for the past misuse of the life what I have done. That also gathers a force. “O Lord, the prayer...

85.08.20.B

Śrīla Śrīdhara Mahārāja: ...may be done within, search within, searching, and trying to utilise, trying to adjust. That is not less important work, to arrive at the conclusion of our life’s immediate future, how to utilise. A perplexed - perplexion means unsatisfied, dissatisfaction in the present circumstance. Which way to find out I can be used in the service of the Lord?

If Lord says, “You take your seat here,” and if I want to run hither and thither, and if Lord says, “No, you stay here, sit here by My side,” what should we do? We should sit here - no, I want some work.” That is also a sort of temperament. “I can’t sit idly by Your side, some sort of service I must have given to me.”

In good connection everything may be good. The connection is all-important, Kṛṣṇa connection, Kṛṣṇa consciousness. In different ways, different persons may go on with their service. All may not be stereotyped thing, stale things. Generally leaders are seen to sit idle, externally, the guide.

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

Our sincere attitude for the truth, that is all-important. Searching mood, searching Kṛṣṇa and nothing else, that mood is very valuable here. Kṛṣṇānusandhāna, search for Kṛṣṇa. Not satisfied by this and that, so many things. My heart aching. I have heard from any source about Kṛṣṇa. I want to be very near to Him. But nearer to His devotees, that is more tangible, and more real. When we’ve got some practical faith in the association of His real servitors then we acquire something substantial in our way. That is possible, available, helping. So one who has got abstract attraction for Kṛṣṇa, his position is considered to be primary. But better position who has got aspiration for His servants, than Kṛṣṇa.

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]

Then,

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]

The beginner they want Kṛṣṇa and not His devotees. But those that have got some tendency to get friendship association with the devotees of Kṛṣṇa, that is something tangible. That is real, higher position, and his life is insured, has got some tangible action, something. So that is considered to be higher.

arcayam eva haraye, pūjām yaḥ śraddhāyehate

na tad-bhakteṣu cānyeṣu, sa bhaktaḥ prākṛtaḥ smṛtaḥ

Ordinary primary stage, who are avoiding the servitors, but only about Kṛṣṇa want to cultivate by Arcā- Mūrti, or by books, or any other way. But when from practical sympathy felt in the heart for His devotees, then his position is more reliable and more safe and more progressive. Got something tangible. And when from every direction nothing but Kṛṣṇa conception can satisfy him then he’s got a good position. All the waves coming to him, all connected with Kṛṣṇa, whatever, good or bad coming to him, but concerning Kṛṣṇa, then he’s in a better position.

Bad means one devotee he’s going away from the ISKCON. Came by his fortune to connect with ISKCON but now going away, that pains his heart - then he’s in a bona fide position. His heart is aching for that man whose fallen from Kṛṣṇa consciousness. Though not very palatable, but still giving pain, so his position is good. He’s feeling pain for the devotees going away from Kṛṣṇa consciousness. And so many are coming to preach Kṛṣṇa consciousness, carrying the flag from corner to corner of this world, heart is feeling pleasure. That is also good. Anything relating to Kṛṣṇa consciousness, good or bad, satisfaction or dissatisfaction, but concerning Kṛṣṇa, that is good.

Nitāi. Nitāi. Nitāi. Nitāi.

Disappearance. He was the only sādhu who had recognition from our Guru Mahārāja as sādhu. Vaṁsī Dāsa Bābājī. He was living in the strict sense the life of a bābājī, indifferent to the world. And he was seen smoking, and so many things were scattered around his āśrama, the fish scales, all these things. He wanted to keep himself aloof from the present society by these things, smoking publicly. But he was indifferent to all these worldly things, and really in the heart searching after Kṛṣṇa. In spite of so many opposite signs in his character he had recognition from our Guru Mahārāja. “He’s a real Vaiṣṇava living here.” But so many Vṛndāvana bābājīs they’re cancelled, imitationists. But Vaṁsī Dāsa Bābājī is not imitationist, but really hankering after Kṛṣṇa.

Once he told there was an earthquake and the temple was demolished. And Gaura-Nitāi was within the temple and They were smashed. He’s talking to his audience. They say that, “They’re not children of such type that They’ll be smashed - They fled already.” In this way. Not material substance, Nitāi-Gaura, that They’ll be smashed by temple crash, fled away.

Peculiarity is this, he lived whole live almost in Navadwīpa, but before passing away he went to his own home in Mymensingh District somewhere, and there he left his body. And before his passing away there were many itches and blood oozing, something like that. And he used to advertise, “What type of sādhu I am, you come and see. Oh, you neighbour you come. What class of saint is myself? You see all these results of my bad karma. I’m a worst type of man. Don’t take me as a saint, as a sādhu. I’m the worst of the worst. Otherwise you can’t trace that so many things have come in my body.” In this way.

Went once to Vṛndāvana and came away, and went to his previous home and there he died. Vaṁsī Dāsa Bābājī. Half mad he was wandering in the streets of Navadwīpa.

I saw him several times when I came here to stay alone. Sometimes I used to go to his āśrama at night. One night I’m seeing - night means in the evening - I was sitting there, I saw him very much enraged.

“Why you so many men here? Don’t you find here is Rūpa Mañjarī? Rūpa Mañjarī is here. And why you are so many men are wandering?” Like perhaps in the mood of Yaśodā he’s talking like that, apparently irrelevant. “The Rūpa Mañjarī, the young girl has come here, and you men are making crowd here, quarrelling. Go away.”

One gentleman was singing some Narottama poetry, song of Narottama. Then after it was finished he remarked, “You only repeated the sound.” But the real influence, impression, he caught, he realised. “You are only superficially repeating the sound only, but the inner voltage is not known to you.” He told.

______________ [?] “The strong feeling suggested by that song, that hits whom he can know the power underlying that song. But you are only repeating physically. You do not feel what is what volt energy within, you do not know. Only superficially you are repeating the sound. But the voltage within, the meaning, that strikes whose heart he feels how much energy is there.” He remarked like that. “Like an ordinary man on the surface you’re only repeating the sound. But the deeper meaning underlying the sound that has touched ones heart, whose heart he knows what is there contained in that song.”

Ha, ha. What of song? Only the Name, the simple Name of Kṛṣṇa, what voltage is within? Who can understand? According to the depth of ones realisation the word will react, simply the Name of Kṛṣṇa.

tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī-labdhaye

karṇa-kroḍa-kaḍambinī ghaṭayate karṇārbudebhyaḥ spṛhām

cetaḥ-prāṅgaṇa-saṅginī vijayate sarvendriyāṅāṁ kṛtiṁ

no jāne janitā kiyadbhir amṛtaiḥ kṛṣṇeti varṇa-dvayī

[“When the Holy Name of Kṛṣṇa appears on the lips of a devotee, it begins madly dancing. Then the Name takes over and handles him as if the person to whom the lips belong loses all control over his lips, and the devotee says: ‘With one mouth, how much can I gather the ecstasy of the Holy Name? I need millions of mouths to taste its unlimited sweetness. I’ll never feel any satisfaction by chanting with only one mouth.”]

[Vidagdha Mādhava, 1.15]

That is said by Paurṇamāsī in Vṛndāvana. “Oh. What power is behind this word Kṛṣṇa? Tuṇḍe tāṇḍavinī ratiṁ vitanute. When I take it on the tongue, I pronounce, then it creates a force making mad. Tāṇḍa ratiṁ tuṇḍāvalī. One tongue is not sufficient. I should have many tongues so I could, may be satisfied, something, by taking the Name of Kṛṣṇa. That aspiration, that deep intolerable feeling within. One tongue is not sufficient. Millions of tongues necessary to pronounce the word Kṛṣṇa. So sweet, so sweet. Tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī. Karṇa-kroḍa-kaḍambinī. When I hear that sound Kṛṣṇa, karṇa-kroḍa-kaḍambinī ghaṭayate karṇārbudebhyaḥ, millions of ears I feel necessary. One or two ears is not sufficient, but ears on all sides will appear the sweet Name of Kṛṣṇa. That sort of feeling arises within, karṇārbudebhyaḥ. Cetaḥ- prāṅgaṇa-saṅginī vijayate. And when it goes and enters the heart, paralyses all other activities. Such a feeling comes within that whole thing is paralysed.”

tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī-labdhaye

karṇa-kroḍa-kaḍambinī ghaṭayate karṇārbudebhyaḥ spṛhām

cetaḥ-prāṅgaṇa-saṅginī vijayate sarvendriyāṅāṁ kṛtiṁ

no jāne janitā kiyadbhir amṛtaiḥ kṛṣṇeti varṇa-dvayī

“I can’t estimate, with how much, and what type of nectar the Name Kṛṣṇa - these only two letters, but it’s the production of what wonderful thing I can’t estimate. What is this?”

Then Rūpa Goswāmī says, babhrāma vaṁśī-dhvaniḥ.

[rundhann ambubhṛtaś camatkṛti-paraṁ kurvvan muhus tumburuṁ

dhyānād antarayan sanandana-mukhān vismāpayan vedhasam

autsukyāvalibhir baliṁ caṭulayan bhogīndram āghūrṇayan

bhindann aṇḍa-kaṭāha-bhittim abhito babhrāma vaṁśī-dhvaniḥ]

[The most attractive sound is the sound of His flute. Śrīla Rūpa Goswāmī has given a description: “Arresting the movement of the clouds, astonishing the Gandharvvas headed by Tumburu and breaking the meditation of the sages headed by Sanandana; astonishing the heart of Lord Brahmā, distracting the mind of the indomitable Balirāja with intense ecstasies, reeling the head of Ananta, the Serpent King who supports the earth planet, and piercing the covering of the universe - the vibration of Kṛṣṇa’s flute wandered all around.”]

When the sound of the flute came from Kṛṣṇa, what was the effect? Visitha tulayam [?] Rūpa Goswāmī has given description. “The Brahmā he’s looking this side, that side. From what side this sort of sound is coming?” Eh? The creator of this world he’s perplexed. “What side is this peculiar sound coming from?” He’s looking this side, that side. The Anantadeva Who is supposed to carry this whole world on His head, visitha tulayam [?] and bhogīndram āghūrṇayan. His head is reeling. Who’s the support of this whole material creation, His head is reeling. So from where this vibration is coming? So sweet, so capturing. And in this way so many others Rūpa Goswāmī says when the sweet sound of the flute of Kṛṣṇa came.

Sweetness, makes a type of madness in us, makes mad. So sweet we cannot adjust, we cannot capture it, utilise it for our purpose. Surpassing all our feeling of taste, the feeling of measurement, of good and bad, of pain and pleasure, all paralysed, surpassing everything. So sweetness making mad, forgetting everything I’m nowhere in the ocean of joy.

How much sweetness, or ecstasy, or pleasure, satisfaction, how much we can take? How much capacity we’ve got to taste sweetness? Ha, ha. Our capacity is very limited. Ha, ha. That may be covered by a tinge and superfluous things may drown me in that ocean of sweetness.

Here I stop today. Gaura Hari bol. Gaura-Nityānanda. Dayal-Nitāi. Dayal-Nitāi. Dayal-Nitāi.

...

Śrīla Śrīdhara Mahārāja: ...to Nityānanda that is nothing. Eh? While enjoying such quality ecstasy, the Jagāi, Mādhāi is throwing something on forehead, blood oozing. “That does not matter.” They’re Kings, They’re Masters of ecstasy, satisfaction, pleasure, joy. What this blood shedding can do, the pain of blood shedding? Nothing.

“What of that? You take this sort of pleasure, this sort of joy I’m distributing to you. It does not matter that you have shed blood in My body, does not matter. You take this. Jagāi, you take this. You cannot affect Me, blood shedding cannot affect Me. I’m in such a position, it cannot make Me abnormal.”

But at the same time Mahāprabhu could not tolerate. “Eh? Who has shed blood from the body of Nityānanda? I shall finish him.”

“No, no, My Lord. This is the līlā We have come to play, the drama. Not befitting Your image in this position, such disposition. Please control Yourself, and come out with more magnanimity.”

Appeal of Nityānanda to Mahāprabhu.

From our side the sinner who wants to hurt the Guru, Vaiṣṇava, the agents that are coming to help us and we’re so ingratitude we want to beat them, to give them good beating. Such is our attitude. So Nityānanda Prabhu’s Grace and recommendation for the sinners it is inestimable. Nityānanda Prabhu.

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

Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda.

Swāmī Mahārāja kī jaya!

Bhakta-vṛnda kī jaya!

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!

85.08.21.A_85.08.23.A

Śrīla Śrīdhara Mahārāja: ...Why his doubt about that? Any alternative misconception? Why he’s asking that question so late? Eh? Why so late?

Mādhava Purī Mahārāja: I asked you before Mahārāja.

Badrinārāyaṇa: He said he had asked before. Before also he asked. And...

Mādhava Purī Mahārāja: Well I...

Badrinārāyaṇa: “And never got any answer.”

Śrīla Śrīdhara Mahārāja: That substance that feels, the feeler. Sat-cit-ānandam. Three kinds of things. Existence. And conscience of the existence, of his own existence. And the fulfilment. The thing of the search of the feeler, of the consciousness. Existence, the feeler of the existence, and the object of search of the feeler, thinker. Existence with matter. And cit means feeling of the existence, who can conceive of its existence. And who can conceive and he’s searching something, what he wants to feel. What he’s compelled to feel and what he wants to feel, that is higher. And what he’s feeling at present that is lower. Feeler in the middle, cit in the middle. In the lower level, matter. Now the subject is feeling the matter, but that cannot satisfy him. What can satisfy that feeling that is ānandam. That is harmony, beauty, that is above. Three kinds of existence, sat-cit-ānandam.

Satyam, śivam, sundaram. Śiva generally represented by consciousness. And śakti, potency, by matter. And consciousness of the potency is śiva, the feeler, the person. And which can fulfil the search of the person that is ānandam, sundaram, beauty, harmony, love. Three kinds of existence. Satyam, śivam, sundaram. Sat-cit-ānandam. Ānandam, that is full in itself. Feeling, next, lower, feeling, that is half. And the lower, mere existence. Mere existence, and the feeler, both existence and something more - conception, but not fulfilment. In ānandam both existence, consciousness, as well as fulfilment. Three things there, pūrṇam, perfect. So beauty, love, ecstasy, that is perfect existence. And half is only feeling. And with neither feeling nor fulfilment, mere existence, that is the lowest, that is matter. Ānandam is the king. And the feeler, the conception, is the servant, serving group. And the matter is the object of service.

Badrinārāyaṇa: Aurshud [?] Mahārāja. Mahārāja. He says if the spirit is subjective, then what is the difference between the mind and the spirit?

Śrīla Śrīdhara Mahārāja: Mind, cidābhāsa, mind is the conception about the matter. And conception on its own, conception of the matter, lower things, and conception of the higher thing. It’s in the middle. When conceiving about the objective world, lower things, that is mind. Aspiration after - “I shall take this, I shall, I won’t take this,” this sort of aspiration about the lower things, that is mind. Saṅkalpa,vikalpa, rāga-dveṣa, sympathy and apathy for material things, that is mind. And the judgement faculty about this sort of decision, that is intelligence, buddhi, reason. Sankalpa, vikalpa, catmakam mana, vyavasāy-ātmikā-buddhi. This cannot be that, it must be this. This sort of reasoning is buddhi.

Gloomy atmosphere is it?

Badrinārāyaṇa: Yes. Something. Maybe it will clear up as the day goes on.

Śrīla Śrīdhara Mahārāja: The British Portuguese Africa, in French Africa, that Darlan he was murdered treacherously by the British hooligan in the last great war. When France was captured by Hitler it was a very awkward position at that time. British and French side by side at every place they were fighting against German party. But when France was conquered, that Petain perhaps he was the commander in chief, he ordered that all the French forces must come to German side. But they were living together at every port, very difficult. So fight began somewhere. Some French forces joined the British, and some began to fight between them, came away towards German. A very peculiar, awkward position. And Darlan, the next man to the Petain, he went to South Africa to take the possession, and he said much about, in favour of Hitler.

“Hitler could destroy the whole of France but he did not do that, he’s a very generous man.”

He began to praise very highly about Hitler...

[10:05 - 12:05, unclear]

...

Śrīla Śrīdhara Mahārāja: ...entering into tomb, eternal tomb, while living. Come home, home is there natural. You are only misguided souls, lost children. You are outside and suffering from punishment. You are punished for your helplessness.

I asked Sudhīra Mahārāja to issue the next book as A Search Of The Lord For The Lost Servant.

Devotee: The Lord’s Search For His Lost Servants.

Śrīla Śrīdhara Mahārāja: The Lord’s Loving Search For His Lost Servants.

[13:00 - 13:17, unclear]

...

Śrīla Śrīdhara Mahārāja: ...that one to hundred, one soldier to hundred of the natives can manage. Ha, ha. Gradually that began to decrease, and in a fight with...

[13:30 - 14:55, unclear]

...

Śrīla Śrīdhara Mahārāja: ...I want something more, what is not found here. The lower experience. I, as a master, want experience of this world as a subject, to lord it over. That’s finished, I don’t want to lord it over anything in this world. This is so base in nature that to be master of these things that is also to spoil ones life, to waste ones time, to waste time.

A spiritual student has such qualification, disgusted with the world of three dimensions, such sense experience, no charm. “I like to prepare for some more noble substance, association of the higher substance. Whether I get or I may not get, but my charm for this all finished for all, don’t want this, lord-ship I don’t want. Lord-ship means connection with lower things. I want higher association, more civilised. Ha, ha, not so-called civilisation. Higher civilisation, to exploitation is non-civilised, it is mean attempt, of the lower aspect of the self, ego. Higher association, nobler association, and so I’m prepared to sacrifice anything and everything for that. If necessary the whole life may be dedicated for such enquiry, for such attempt. Not to be master, but enquiry for the whole, life’s whole existence. Go on enquiring, further, further, further.”

In connection with the infinite, that sort of nature is necessary. Infinite cannot be finished within a minute or hour. Ha, ha. So more invention, more engagement. Wonderful experiments with the wonders. But not wonders of sense satisfaction, that is gone, that is finished, on the whole, the exploiting nature finished. If exploiting nature’s maintained it cannot but be in connection with lower things.

So dedicating, internal dedicating noble nature to be brought out from inside, inner nature. That is in our soul, within the soul, within the spiritual aspect of us, to connect with higher spiritual ________ [?] Categorical difference, revolution in life, just opposite direction, service. Service and enjoyment, both opposite. Mahāprabhu announced,

jīvera ‘svarūpa’ haya — kṛṣṇera ‘nitya-dāsa’ [kṛṣṇera ‘taṭasthā-śakti’ ‘bhedābheda-prakāśa’

sūryāṁśa-kiraṇa, yaiche agni-jvālā-caya / svābhāvika kṛṣṇera tina-prakāra ‘śakti’ haya]

[“It is the living entity’s constitutional position to be an eternal servant of Kṛṣṇa because he is the marginal energy of Kṛṣṇa and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Kṛṣṇa has three varieties of energy.”]

[Caitanya-caritāmṛta, Madhya-līlā, 20.108]

“Really, a soul is eternally in subservient connection with the Absolute.” That is His diagnosis. Give and have. As much as you can give, with as much intensity, you may expect to have so. Give wholesale eternal and get eternal connection of the environment. Heart’s transaction, give your heart, have the heart from the outside, transaction of heart. Heart is our real self, the taste, not brain. Brain is subservient to find out the means to satisfy the heart. Brain has got no satisfaction of its own, not a person. Heart represents the person more really.

Madan-manohar: Śrīdhara Mahārāja. Madan-manohar. I want to ask you a question. How to begin, how to start breaking the seal of the heart?

Śrīla Śrīdhara Mahārāja: First unconsciously getting sukṛti, and when that sukṛti comes to the tangible consciousness it becomes śraddhā, faith. And with the help of the faith, the association of the saints and scriptures that helps us. Saints have got that force, those persons that have got that force, they’re called saints, devotees. And their association, that force comes from the heart of the devotee to help the heart of the sleeping man. Just as one wakeful man can rouse another, rouse a sleeping man. A man is sleeping, who can rouse him, a man who is awake. So who has got his heart awakened, he can help another heart to get out of slumber. He can remove the seal of the heart, ego, and heart is opened. When the necessity is felt, one should go to such a person. “Please break the seal of my heart.” Sādhu, śāstra. The books concerning those instructions - especially the living person, the professor, the teacher, the expert, departmental expert - and the books concerning those facts that can help us. Mainly the expert whose heart is already opened, he can help others to open their heart, break the seal. Developing Kṛṣṇa consciousness that is within, within the box, within the seal. Do you follow?

Madan-manohar: Almost. I’m trying.

Śrīla Śrīdhara Mahārāja: Ah, trying. Sādhu, śāstra, active and passive help from two sides. Śāstra, revealed scripture, something passive. And active, the saints, heart opened saints, they’re agents of the Supreme Truth, who are wandering within the heart affairs. Guided by the inner heart they move and live. Their business is such to help others to open their heart. They’re engaged in heart transaction. Heart within, not outside, this imitating heart of this world, a real heart. In connection with that work in connection with the centre, not any provincial interest. Then we can come in connection with the wave of the centre.

Līlā. Everything For Itself. Everything For Himself. We can see and we can be a member to that movement. Everything For Kṛṣṇa. Everything for the centre, to fulfil the purpose of the centre, to satisfy Him. And our business also cent percent like that. And we can see there are groups in that department. That is a detailed affair. As here also in this land of exploitation so many perplexing things appear, there also like that. Śanta, dāsya, sākhya, vātsalya, mādhurya, the five camps, general. And then again subdivision in the particular department, so many.

When we awake there, we have to sleep here. When we’re awake here, we’re sleeping there. That plane. Kṛṣṇa consciousness. Ultimately everything is good, absolute good. By our separate search we have detached ourselves from our higher position, absolute position. And that is due to our vulnerable position, taṭasthā, marginal. We come from marginal position, so these difficulties with us.

Hare Kṛṣṇa. Ultimately we’re connected with eternal satisfaction. Really we’re searching for that. But misguided, something we try to acquire for satisfaction, but that is finished, ended. Many troubles there, so leave that. In this way, searching, searching after happiness, everyone searching after happiness. But due to their false attempt they’re being disappointed. But when comes in connection with a real agent of happiness then he can help him really and to go to the world of eternal satisfaction. Satisfaction, happiness, joy, ecstasy we want.

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]

They can’t understand that their real aim is to search Viṣṇu, that all-pervading spirit. They can’t follow, but searching the same thing, that satisfaction of the higher degree. But can’t understand that the all- pervading, all-permeating principle underlying, that is the real object of our search. Can’t follow, so the trouble. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ, durāśayā ye bahir-artha-māninaḥ. They’re caught by the external glamour. And going somewhere and frustrated, again going somewhere again frustrated.

Neither by enjoyment, nor by retirement, the complete retirement in mukti, salvation, liberation. But that is not liberation proper. Real liberation means to have desirable engagement. Self-determination is real liberation, not to be dissolved to zero.

Mādhava Purī Mahārāja: Guru Mahārāja. Hegel says that self-determination means infinity, true infinity.

Śrīla Śrīdhara Mahārāja: Ah. Self-determination. Self-determination, that is the real position of the self, in connection with the infinite, connection with the whole.

Mādhava Purī Mahārāja: But Hegel, he says that self-determination means infinity. Only infinite things can be self-determined.

Śrīla Śrīdhara Mahārāja: Self-determination, that is in relation with the infinity, with the absolute, our function in the absolute conception. Self-determination. The duty of the part in the whole, in relation to the - according to the guidance of the infinite interest. Not partial interest, but interest of the whole, carried out by the parts. That is harmony, adjustment.

Mādhava Purī Mahārāja: But only Kṛṣṇa can be self-determined, no?

Śrīla Śrīdhara Mahārāja: Only Kṛṣṇa. Yes. All-attracting, Who is all-attracting, and giving existence and position to everything by His attraction. By attraction He’s giving the cause of the cosmos. By attraction the proper adjustment is maintained by the attraction, central attraction. And the reaction coming, Kṛṣ - ṇa, and as attracting, and then reacting giving them their food, their diet, that is satisfaction. Not mere physical attraction but supplying the food of the soul. This ṇa means nivṛti, supplying satisfaction. Attracting and giving, reaction, action, reaction. Reaction, that is feeding them, feeding with satisfaction of highest quality. Absolute good, absolute type, food of absolute type, that is satisfaction, wholesale satisfaction.

Sarvātma-snapanaṁ [From Śikṣāṣṭakam, 1] The whole system is being purified with satisfaction. Here satisfaction means make impure, responsible of reaction. But there it is service, satisfaction means purification. Sarvātma-snapanaṁ. Just as a man when dirty he takes bath and then thinks that ‘I’m pure by taking bath.’ Snapan, taking bath. Here Kṛṣṇa consciousness gives satisfaction and purification. That enjoyment, that satisfaction does not have any dirt of reaction. There’s more love, more intensity to serve, that is purificatory. Kṛṣ - ṇa. Kṛṣ - attracting towards Him, in carrying current. And what is coming from that, the wave outside, that is feeding them, supplying diet. And that is satisfaction, that is more serving attitude. Service means purity, enjoyment means dirt.

...

Śrīla Śrīdhara Mahārāja: ...to find ones own existence in distribution, not in collection. Ha, ha. Distribution is our capital, the tendency of distributing is our capital. We’re to think like that. Everyone is distribution for others, Vaiṣṇava sevā. Kṛṣṇa sevā, kāṛṣṇa sevā. You are distributing, he is distributing, he is distributing, helping. And we’re absorbing, absorbing here. Everyone is exploiting another, exploiting the environment. How to distribute ones own self to the environment, everyone is engaged there in that soil. That is very noble life, all eager to distribute himself for the environment, sacrifice for the environment. Just the opposite.

And that is in connection with the centre. The centre is so. We can live in that plane, plane of distribution, sacrifice, and there we thrive most. By giving we get. Wholesale giving, and then we get also of that type. Here also we’re giving some labour and we’re getting some money, and by that we can enjoy. Give and take, but not this type. Wholesale giving, eternal giving, and to become a member of that eternal sacrifice society. And that is the wave, that is the current most fundamental, connecting with the centre of highest absolute love. Prema means to give, love means to sacrifice, the basis. “I love Him, I can sacrifice myself for Him.” Love means sacrifice - the heart, sacrifice, nobility there. Not by robbing, robbing is nasty. And offering is pure, noble. So the main flow of the whole infinite is that of giving, sustaining, sustenance. Sustain the whole plane, contribution, everyone is contributing, the main purpose. The purpose is, the wave of satisfaction. Satyam, śivam, sundaram. Ānandam. The beauty distributing Itself, the ānandam distributing Itself. Ānanda, beauty, harmony, similar. Adjustment, samañjasā ________ [?] samañjasā means harmony.

Devotee: ____________________________________ [?]

Śrīla Śrīdhara Mahārāja: In Nārāyaṇa in Vaikuṇṭha that is some calculated things. But in Vṛndāvana in Kṛṣṇa that is without limit. Ha, ha. No calculation. The sacrifice has no limit, no law. Reckless sacrifice in Vṛndāvana. Everyone is sacrificing recklessly in Vṛndāvana. And in Vaikuṇṭha, proportionate, with consideration, viddhi, law, regulation is there. But in Vṛndāvana reckless service, self distribution is done recklessly, without considering his own interest. And there is Kṛṣṇa. Kṛṣṇa’s dealings also like that, reckless, without law. Love is Prodigals Favourite. Prodigal is Kṛṣṇa, and our favourite in Vṛndāvana. _____ [?] distribution, reckless. But that is Absolute Good. Higher recklessness where? In nobility, no limit. And that is not...

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Śrīla Śrīdhara Mahārāja: ...whimsical, reckless, whimsical, without reason. But that is good, absolute good. Absolute good when becoming reckless, whimsical. Autocrat, that is Kṛṣṇa. _________________ [?]

Devotee: Dinadayal has a question. He says, he asks you if when the soul is in the conditional state if he has a form? When he’s still in the non-differentiated state of consciousness...

Śrīla Śrīdhara Mahārāja: I can’t follow.

Mādhava Purī Mahārāja: When the soul, jīva, is in the taṭasthā sakti - non-differentiated region, does he have a form, a body?

Śrīla Śrīdhara Mahārāja: Form of that type. Air unit has got airy unit, and fire, heat has got that sort of unit, water has got that sort of unit, earth similar. So that is, the marginal potency has got its one peculiar nature of unity, taṭasthā, neither water nor earth, taṭ means. Actually the wordtaṭ means neither water nor land, mixed. Akṣara, undetectable, not kṣara, akṣara, that is undetectable position they hold. We cannot scrutinise that. But something margin, buffer state, influence of both the joining states, buffer. Something like that, taṭasthā. When that comes out this side or that side, then gets some recognition. Otherwise undetectable, kūṭastha. Kūṭastho ‘kṣara ucyate [Bhagavad-gītā, 15.16] Akṣara, kṣara and akṣara, detectable, undetectable. Undetectable is called kūṭastha, which can’t be ascertained. But it is ascertained by the supreme vision, not by ordinary.

Mādhava Purī Mahārāja: Guru Mahārāja. He wants to know, what is the form of the soul when he’s conditioned, in conditioned life? What is the form the soul has when he’s in conditioned existence, material existence?

Śrīla Śrīdhara Mahārāja: That is according to the dress. A man sometimes to the foolish section is known only by the dress. ‘That man with the moustache’, he cannot give any other ______ [?] a boy. So that ignorant section, the representation of a thing to the ignorant section is of particular type. That may not be real symptom, but something. From their position, ‘a man with the coat, a man with the pajama.’ Just as a boy he cannot detect the man whether he’s a qualified or non qualified. ‘Oh, that bullock man.’ In that sort, haphazard way, the superficial nature may be represented as they’ll talk like that.

But a man of higher type he’ll say, “Oh, that pleader.’ Neither referring to his dress nor the colour, he says, “Oh, that pleader gentleman” or “that judge gentleman.” According to the person who is giving reference, according to his position they try to know the outside, to read the outside. Reading is different according to the nature of the position of the reader, reading going on.

So in the Absolute sense everything is a slave unit. Every unit is a slave to the Absolute. And to the ignorant, so many conceptions of things, a man, a beast. Sometimes a man, sometimes a beast, sometimes a tree, creeper, bird, the external understanding. Understanding is according to the person who is giving, who is relating about the object, about his vision, his estimation. Estimation is differing. Do you follow?

Mādhava Purī Mahārāja: Hmm, yes Guru Mahārāja.

Śrīla Śrīdhara Mahārāja: Someone says, “Oh, that fat man.” Someone says, “That intelligent man.” And some sections say, “The judge.” In this way, according to the seer and man of experience they will designate their person, one person. One person, the representation will be different according to the classification of the estimator, reader. When Kṛṣṇa entering the arena of Kaṁsa,

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 cow herdsmen; 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]

Kṛṣṇa coming, entering the arena, and different sections are having view of different type. Involves Him also, the Absolute also. And everywhere that is applicable. According to the group of the seers, the qualification of the seers, the estimation will come in different ways. The seer section will give estimation according to their capacity of reading things.

Relative and Absolute. Relative Worlds. Our Guru Mahārāja wrote one book Relative Worlds.

Paratam jagat yai [?] That original and the perverted reflection. Relative position. Absolute position. In calculation so many differences there are.

Devotee: Guru Mahārāja. Teresa is asking, “Does any souls come down from Goloka, falls down from Goloka, or the Vaikuṇṭha? Any jīva, any soul falls down from Vaikuṇṭha and Goloka?

Śrīla Śrīdhara Mahārāja: They may come as agent to work here in this plane, to preach about the property of Goloka, the wealth of Goloka. To distribute the wealth of Goloka by order of Kṛṣṇa may be sent here as agent, Avatāra. A Vaiṣṇava also may be sent here from Goloka. “Go and preach, distribute love divine, this way.” He Himself comes, sometimes His paraphernalia He sends, and that is Avatāra. They come here but They’re not affected by the contamination that is produced here in this plane, above that.

Just like the patient in the hospital, and doctors and nurse also comes in the hospital, but they’re not patients. In that way. All that are moving in the hospital are not patients. Patients are there mainly but doctors also come to give them relief, nurse also comes, in that way, but they’re not patients.

So they’re not prey to the ignorance. They have full knowledge and full normal life they come here to help the patients here, to recruit them. But they’re not touched by the ignorance or illusion, misconception of the locality. They’re in their proper conception. As servant of Kṛṣṇa they come here.

Do you understand? No?

Teresa: But Mahārāja, can they fall down, like in any offence or any mistakes committed, can they fall down?

Śrīla Śrīdhara Mahārāja: Misreading, mistaking, cannot touch them. They’re always in normal thinking and making others, curing others from abnormality. Though they’re seen here, but all round the real consciousness is protecting them all round. Just as Kṛṣṇa comes, in Bhagavad-gītā,

avajānanti māṁ mūḍhā, mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto, mama bhūta-maheśvaram

[“Unable to comprehend My super-excellent divine form of human features, ignorant men blaspheme Me - the Supreme Lord of all beings - by considering Me a mere human being.”] [Bhagavad-gītā, 9.11]

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

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

Sambhavāmy ātma-māyayā.

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

prakṛtiṁ svām adhiṣṭhāya, sambhavāmy ātma-māyayā]

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

“I enter in this world but I’m always protected by My own potency. Wherever I go the misunderstanding, misconception goes away.”

He’s protected, surrounded by proper understanding and proper nature. And wherever he’s going this misunderstanding is going away, māyā. Māyā is going, false reading going away, and he’s teaching others. There is a professor who comes and mix with the ignorant child, but the professor, physically mixing with the child, but he’s not surrounded by the ignorance of the child. He’s full in knowledge. But physically he has come to remove the ignorance of the child. Wherever the professor is going, mixing with the ignorant people, but he’s surrounded by full knowledge and removing the ignorance of others, the students. But because he’s in the midst of the ignorant child so he has become ignorant - it is not. Follow?

Teresa: Yes.

Śrīla Śrīdhara Mahārāja: He’s always with knowledge. He’s going to remove the ignorance of the child. But because he’s seen with the ignorant child so he has become ignorant, that is not the point. He’s always full in knowledge. So Kṛṣṇa or His devotee, wherever they go they’re with full devotion, and they’re removing the non devotional aspect. Just as some disinfecting medicine, this is disinfection itself, and it’s disinfecting the atmosphere, but it is not contaminated. Something like that. Do you understand?

Teresa: Yes. But then Jaya, Vijaya, Vaikuṇṭha ____________________ [?]

Śrīla Śrīdhara Mahārāja: They were at the gate, they were nearby the gate. So they might have committed something wrong, but it’s not the real meaning. That is līlā. To show the dignified position, the magnanimity of the Supreme, Nārāyaṇa, they did, showed like that.

Nārāyaṇa again chastised the ṛṣi. “That why you have put them? You are not supposed to come to this, to find out their faults. What they have said there’s some underlying meaning. But you have ignored that and cast your curse on them. It was not suitable for your position. That also was told. But when you have done so, cast any curse, they will go.”

That is līlā, it is in the Brahma-vaivarta, a plea to come down here. Rādhārāṇī and Subal, there was quarrel, in Brahma-vaivarta-Purāṇa. It is some sort of plea for this līlā. They quarrelled and cursed against one another. “You will have to have one hundred years separation from Kṛṣṇa.” In this way something, and then They came here. This is some external explanation. Līlā means some plea is created to show something here, there. Just as it’s told,

aher iva gatiḥ premṇaḥ, svabhāva-kuṭilā bhavet

ato hetor ahetoś ca, yūnor māna udañcati

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

[Ujjvala-nīlamaṇi]

The very nature of love is such, with cause or without cause, some quarrel comes on misunderstanding and some sort of sentimental difficulty arises in the mind of the loving party. Just as the movement of the snake is naturally crooked, it is naturally not straight, but it is naturally...

Devotee: Zigzag course.

Śrīla Śrīdhara Mahārāja: Zigzag - the serpent. So also the course of the lovers is to move in zigzag way. So without cause or with cause, they have some sort of sentiment, and they quarrel with one another, and that is the necessity in the loving life. It enhances the beauty of the life. Hetor ahetoś ca, yūnor māna udañcati. No cause, but some sort of abhimāna _______ [?] some sentimental difficulty arises between them. The very nature of the līlā, pastimes, demands this. It has come without any cause, the difference.

I shall go now.

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

Devotees: Jaya!

Śrīla Śrīdhara Mahārāja: Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!

Devotees: Jaya!

...

Śrīla Śrīdhara Mahārāja: ...they were wondering about, and they wanted to ask some question, but hesitating.

Then Prabhupāda asked them, “It seems that you like to ask something?”

“Yes. We had some mind to ask some question.”

“What is that? You say.”

“So long we’re here, but we don’t find anything, no progress we feel. That is our question.”

“Oh. Do you say it truly, that you’ve not got anything so far? Is it true?”

“Yes. This is true, we feel.”

“It is all right, go ahead. But if it would have been that if you say that I’ve got something, that will be dangerous. “So far we’ve not got anything.” Do you say this, truly, sincerely?”

“Yes. So far we know we’re saying truly that we have got nothing so far.”

“Then that is all right, go.”

“We have got,” that is dangerous. “We’re searching,” that is qualification, searching for. Brahma-jijñāsā. But indirectly of course we get Him, indirectly.

bhidyate hṛdaya-granthiś, chidyante sarva-saṁśayāḥ

kṣīyante cāsya karmāṇi, mayi dṛṣṭe 'khilātmani

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

Everywhere He’s seen, we’re to trace. We cannot give up from our consciousness His idea in the background. Hunting in the background. Once one has got the trace of Kṛṣṇa consciousness he can’t give it up. When Kṛṣṇa consciousness of the Absolute, if once enters any heart, that can’t be left. There is a wealth of love, a wealth of heart. Love, affection, is wealth of our heart. The demand of the heart requires some solution. Any news and there is beautiful thing, there’s love, affection. Can’t forget, must search.

“Where, is it true, where we can have it?” Not solution, that is the solution, not brain solution. But home means heart solution. Home, friend, guardian, then all these more concerning the heart than the brain. Brain ends where heart begins. Jñāna śūnya bhakti. And Mahāprabhu boldly asserted that, jñāna śūnya bhakti. Unreasonable affection, beyond reasoning. Our satisfaction begins beyond reasoning, not within the domain of reason, the boundary of reason, but beyond. It is some mystic mystery.

“I am everywhere, I am nowhere. Everything in Me, nothing in Me.” The brain cannot answer. “I am everywhere, I am nowhere. Everything in Me, nothing in Me.”

Acintya, unreasonable, intuitive, intuition. He’s everywhere, we can’t find Him. So many searching after Him, but He’s everywhere.

To Prahlāda He was everywhere, and Hiraṇyakaśipu He’s nowhere.

And Prahlāda told, “He’s everywhere.”

“Is He in this pillar?”

“Yes, it is. He’s here.”

And he broke it down. Then He came furiously.

It is His pleasure, sweet will. To come to our conscious area it is His sweet will. If He does not come He’s not existing - it does not mean so. We can’t efface the possibility of His existence from our heart.

But He Himself declares,

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]

“Though I am free, absolutely free, still I’m dependent on My devotees.”

Sometimes He shows like that. Mahāprabhu told once about Vāsudeva Datta. Vāsudeva Datta was so affectionate and so generous, benevolent, he prayed to Mahāprabhu, “Please grant this boon to me. All the sinful jīvas suffering, release them, and their burden put on my shoulder, and let me, allow me to go to hell eternally. All the burden of sin, put on my head and allow me to go to eternal hell. But I can’t tolerate the suffering of these Godless sinful people.”

Mahāprabhu told, “No, no, it is not necessary. You’re a devotee, when you have desired like that Kṛṣṇa will release them. He’s not bankrupt. He can do anything and everything.”

Then one devotee put a question. “Then what will be about this, if wholesale release, then what will be about this world, how it will be reduced to zero?”

The answer came, “If from so many that causal territory there will come again and fill up the whole.”

There may be an amnesty. ______________ [?] Some occasion, all the prisoners may be released, again it will be filled up by the newcomers. So like that.

Then Mahāprabhu told about him. “That this devotee Vāsudeva Datta, wherever he likes to sell Me, I’m sold there like article. He can sell Me, he can purchase Me, and he can sell Me, he’s got so much devotion. Vāsudeva Datta. ____________ [?] His devotion is so strong that he can make Me commodity of his trade.”

Bhakta-parārdhīno. And He’s saying for Ambarīṣa Mahārāja to Durvāsā this śloka.

“Durvāsā, you are a brāhmaṇa, you are a sannyāsī. But for fear of your life you’re running hither, thither, in infinite, whole world. But Ambarīṣa he did no wrong. For to observe My own vrata, a drop of water he took into the mouth. Not to dishonour you as honourable guest. You were his honourable guest, and he did not cross your respect. Only to keep up the rules and regulations of the vrata, one drop of water, Dvādaśī. But you could not tolerate. That Ekādaśī, Dvādaśī, it is Mine, concerning Me. But you, yourself did, when you found that the pāraṇa time is passing away, you took yourself, but that was criminal in case of Ambarīṣa. He did nothing wrong. And you went to reduce him to ashes by your curse. But when Sudarśana chased you, you ran after three planes, tribhuva.

And you say, “Why I am showing partiality to Ambarīṣa Mahārāja, and not you?”

He’s there, waiting for you. So long he’s waiting. “A brāhmaṇa guest, I could not satisfy him.” He’s standing, waiting in the very same posture. Until he gets you and feeds you he’s not taking food. Go and see.” Ahaṁ bhakta-parārdhīno, hy asvatantra iva.

“When You can decide anything and everything You’ll do it, why You want to send me to Ambarīṣa?”

Nārāyaṇa asked him to go to Ambarīṣa for the final decision. “I can’t do. I can’t take decision. I’m dependent on My devotees. You go, and he will decide about you. I can decide for everyone but devotees, I respect them, special respect, regard for them. You’ll have to go to him and to beg for forgiveness there.”

And Durvāsā had to do that.

Ahaṁ bhakta-parārdhīno, hy asvatantra iva. “As if I am dependent. Though I am independent, but still, affection, love, that can make Me dependent to them.”

Śrī-kṛṣṇākarṣiṇī. That is the special and wonderful nature of affection, beyond reasoning. The domain of love, reason cannot be applied there. Such a world is existing, beyond reason, beyond justice, a land is there. Mahāprabhu showed us to that. Try to have, find a place in that plane to live. And it is within you, the key is within you. That is home, where everyone is thinking affectionately of us. A friendly circle. There the soul can find rest, confidence.

That God. God of that type. Affectionate God. God the justice as God the affection. God the source of all potency, karmī, the source of all potency. Then the source of all solution, reasoning, justice. Then, the source of all affection and love, heart, hearty transaction, heart satisfying, that type.

Select whom you want. You want to be master of all potency, of energy, the commander of all energy, and all knowledge, and all affection. Someone’s karmī, wants to be master of energy, to control everything.

“All I survey.” Alexander Selkirk told, “I’m the lord of all I survey.”

[The Solitude of Alexander Selkirk, by William Cowper, 1731-1800]

He was banished in a solitary island. Alexander Selkirk or someone. But he was not satisfied there, alone. “I’m the king of all I survey.” But that did not satisfy him.

Robinson Crusoe was not satisfied with the raja position of that island.

Association we want, and association of which, not only of servant. ‘All servants and I’m the commander.’ That can’t satisfy. Friendly association is necessary to live vitally. Vital necessity for our living, proper living, friendly association.

So God in His highest conception He’s also playing like a child with His friends.

Swāmī Mahārāja has mentioned that in his letter when passing through the Atlantic. “Kṛṣṇa was just going in a boat, in the front of the ship.” He found.

And the journey was so peaceful and smooth that the captain told, “Oh, we shall take you always. We did not find the Atlantic - such a furious place - so calm and peaceful Atlantic we did never cross, so far. So you are a special - pilgrim, [passenger] a member of the ship.” So Kṛṣṇa was guiding.

And he has mentioned, “I’m ordered by my Gurudeva, who is none but Rādhārāṇī’s representation, to preach about Her Lord throughout the world. I have come to do that. Kṛṣṇa, come to my help. Please come to my help. Because it is Rādhārāṇī’s order to me, You must help me, assist me in this campaign. After finishing this I shall meet You again in Vṛndāvana and there we shall play. A friendly play then we shall have. I shall climb up on Your shoulder. You will also do. Sometimes we shall embrace. Sometimes fall on the ground. This sort of play we shall do here after again. Now I have got some responsibility to take the Holy Name of the Lord throughout the world. And that order was given to me by my Gurudeva who is none else but Rādhārāṇī Herself. And She’s Your most favourite. I have come to obey his order, and You must come to my help my friend, in this time.”

And Kṛṣṇa did that. And he took the Name of the Lord the length and breadth of the...

85.08.24.B_85.08.25.A

Śrīla Śrīdhara Mahārāja: ...preaching in the surrounding country. And then in September of 1930, near about the end of September I got sannyāsa, 30. So 85 September, so 55 years going to be completed this September I got sannyāsa from my Gurudeva. And visited the place of Rāya Rāmānanda, Godāvarī, after returning from a preaching tour from Godāvarī, then I got sannyāsa, by the recommendation of Bon Mahārāja.

Bon Mahārāja told that, “He’s more a preacher than canvasser.” I was taken, Bon Mahārāja was, and Sar Mahārāja, two sannyāsī, and I was taken with them as canvasser. But Bon Mahārāja came back and told, “He’s not a good canvasser but he’s a good preacher.” Then Prabhupāda gave me sannyāsa.

Bagh Bazaar Maṭh was opened that year, 1930. Perhaps in the beginning of October, or in the end of September. Bagh Bazaar Maṭh new, present Bagh Bazaar Maṭh. Before that Calcutta Maṭhwas in a rented house, 1930. Then again I was sent towards Madras side for preaching.

So, Godāvarī, that divine talk between Rāmānanda and Mahāprabhu Śrī Caitanyadeva. That is a record thing in the whole of the theological world. A revolutionary revelation, a revolutionary revelation about the wealth of spiritual world.

“eho bāhya āge kaha āra.” “eho bāhya āge kaha āra.”

[The Lord replied, “This is external. You had better tell Me of some other means.”]

[Caitanya-caritāmṛta, Madhya-līlā, 8.59, 61, 64, etc]

How is development going on. Began from varṇāśrama, (kadam glaya?), the gradual development coming in connection with God, the gradual development, step by step, how we can go up nearer to Him.

“This is superficial, this is superficial, this is also superficial; go deeper, go deeper.”

In this way the progress has been traced there, in the theological development.

“Yes, here it begins. Go further. Yes, it is also good. Go further, go further. Yes, this is satisfactory position. Still further. Yes, I admit this is the highest. If anything else beyond this, above this? Please come out with that.” He told.

In this way, by gradation it has been given out to us. It is very helpful to understand what is theism.

Though Mahāprabhu Himself was everything, but still He showed what sort of practice we shall have in the spiritual life. He first took initiation from Īśvara Purī. Then for preaching purpose He took sannyāsa from Keśava Bhāratī. And also, to enter into rāga-mārga He showed that Rāmānanda Rāya, as if He was taking that sort of knowledge from him.

Rāmānanda Rāya was speaking in a such style. He’s asking and Rāmānanda answering. What is what? What is what? And Mahāprabhu like a student only putting questions. And as like a teacher Rāmānanda answering. But the question put in such a character that one can understand He knows everything. But still, He wants to hear it from the lips of Rāmānanda, as if He has accepted him as guru in the rāga-mārga. Third guru of Mahāprabhu, Rāmānanda Rāya. He used to hold him with some respect, Rāmānanda Rāya.

“I have got all this things from Rāmānanda. I do not know what to talk about Kṛṣṇa, only Rāmānanda knows.” He’s saying to Pradyumna Miśra.

Pradyumna Miśra approached Mahāprabhu. “I have come to hear about Kṛṣṇa from Your lips.”

“I do not know anything about Kṛṣṇa. Kṛṣṇa is known to Rāmānanda. You go; if you have any respect for Me, you go. He may not care to say anything. You say there that I’m sending you, and he will talk to you about Kṛṣṇa.” He’s sending to Rāmānanda. “I do not know.” Mahāprabhu told. “Rāmānanda knows.”

And when He met Rūpa, Sanātana, He also told, “I have got all these things from Rāmānanda.”

These very important things He taught Rūpa and Sanātana.

Southern India is the place of the Ācārya, spiritual teachers. Rāmānuja, Madhvācārya, Viṣṇusvāmī, they come from that part of land, the Ācāryas. The incarnations of the God in this northern India, and the Ācāryas are mostly from the southern India. Śaṅkara also after he came, but that was refuted.

There is a proverb here. Puber neye, paschimer meye [?] The superior, neye, that is the boatman. Boatman, good boatman is available on the eastern side. And the good girls maybe found in the western side. And good language can be found on the northern side. And good brain is found on the southern side. Puber neye, pashimer meye/ uttarer katha, dakshiner matha [?] Southern brain is appreciated in a proverb here. The brain of the southern India, and the language of the northern, and the boatman, that navigation, on the eastern side, and good girl on the western side. A proverb is here.

Tuṅga-vidyā has come here, no?

Devotee: Yes.

Devotee: She’s here Mahārāja.

Śrīla Śrīdhara Mahārāja: How is she?

Devotee: She’s feeling better now, her fever is down. Fever’s gone down and she’s feeling a little better.

Devotee: ________________ [?]

Śrīla Śrīdhara Mahārāja: But she must look after her own health, more attentively.

[tape recording speeds up]

Devotee: Guru Mahārāja. Is aṣṭānga-yoga, is that exploitation or renunciation? Aṣṭānga-yoga.

Śrīla Śrīdhara Mahārāja: Ascending method. Ha, ha, ha. By artificial method the Supreme entity cannot be forced, yoga. He can be had only by His sweet will, He can come. 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]

Whomever He will select to come near, he will come. However, doing some sort of exercise with the material things and He will be forced to come? He’s living thing, not a material thing that can be acquired by material energy.

He can give Himself. So anyhow we must have to approach Him. Everything within Him, but that is not the whole thing. He’s there in svarūpa śakti, then the taṭasthā, then the māyā. Any activity within this jurisdiction of illusory energy, or in the jīva world, cannot force Him to come to give salute to them. He’s independent. Only we have to tackle His own independence, His independence. He’s independent absolute, and His attention must be drawn towards us. We must - how can we do that? Not by exercising any power outside. But we must have some appeal to Him through our prayer. So devotion means that, to appeal to Him to accept me, to give me admission in His own domain. That appeal, that is devotion, prayer.

“I’m helpless, I’m the most wretched. Please forgive me and accept me, and allow me to enter Your domain.” This appeal from the heart. And I shall do something outside and by the force of that thing He will be compelled to come to me; this is impossible.

And jñāna-yoga, Mahāprabhu gives an example that one is there and another is giving a proposal.

“You have got some prospect within you. Approach from the southern side.” And he approached to get that wealth from the southern side, this method of karma, there was the hornet _______ [?], and they came one by one and bit them. And what... to get about that wealth? That he has pain, got pain from the sting of the hornet and went away. That is karma-kāṇḍa: doing work and to feel the consequence of our action, and like hornet biting, and then got no success to get the wealth proper. It is buried under the room.

Then, someone says, “Approach from the western side, yoga.” And there came one demon came and he began to show different mystic powers, and he was attacked and arrested by them, and his time finish and they could not collect the wealth...

[tape speeds up even more, becoming inaudible. 15:40 - 17:55]

...

...wholesale dedication quality is necessary, indispensable in Kṛṣṇa consciousness only. Not part dedication, but a type of dedication in connection with Kṛṣṇa demand wholesale, nothing less. The Autocrat, the demand from the Autocrat, that is categorically different. Kṛṣṇa is not satisfied with any partial service. He wants to swallow the whole thing, not less. And the demand of an Autocrat, but He’s the Absolute Good, and He’s the beautiful, He’s the harmony, He’s the law, all. But His demand is such.

So, self-giving, that is the symptom of śraddhā. Otherwise intellectualism as reading scriptures has no value, reading scriptures. And also the physical association of the sādhu, that also has no value if there’s no śraddhā. Physical association, so many, the bugs, ant, mosquito, so many things are in physical association with a sādhu. But physical association, the association through dedication. Dedication, śraddhā is all important. And śraddhā means that if we dedicate to Kṛṣṇa we get everything. We get everything; whatever necessary, the wholesale fulfilment. And the way, the path is that of dedication, śraddhā, sevā, service.

So our Guru Mahārāja laid much stress in the service. We were not allowed so much to read, even Bhāgavatam and other Goswāmīs. “Go and do service.” Service, serving nature, will attract your connection with the real thing. And no scriptural knowledge, and neither close connection with a saint, if not through dedication, self-surrender, self-giving; it’s not there. So physical association has got no meaning. That must be done through śraddhā, sevā, service. So much so, when a sādhu, Guru, will ask “Read this book,” that will be service. And if I read a book to enhance my knowledge, increase my knowledge, that may be jñāna. If I myself take initiative to read śāstra, that may contribute knowledge, but that is not service, as such. Only we can have by sevonmukhe hi jihvādau. This śloka of Rūpa Goswāmī.

[ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ

sevonmukhe hi jihvādau svayam eva sphuraty adaḥ]

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

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

Otherwise, nāmākṣara [bahiraya batu nāma kabu naya], [From Jagadānanda Paṇḍita’s, Prema-vivarta], everything may be imitation. If we do not approach with the spirit of service, then everything will be imitation, may be. But we don’t come in contact with reality. Reality, this is the most important point we’re to, this is the speciality of Gauḍīya Maṭh ordered by our Gurudeva, and also Mahāprabhu and Rūpa Goswāmī. That is the key, key to Vaikuṇṭha, to deal with the infinite. Surrender, service, dedication. Without knowledge and without energy, much energy, one can attain his fulfilment. Without much energy to move the hill, the mountain, move the mountain, the energy, that is not necessary. And also to read all the religious literatures of the world, put them within the belly, that is also, won’t come to any good.

A typical example was shown in Mahābhārata. When the rājasūya-yajña of Mahārāja Yudhiṣṭhira was finished, Kṛṣṇa foretold that, “When the yajña will be finished, that great sacrifice, then the bell will ring automatically.” There was some bell, “And when the bell will ring automatically then you will know that the yajña has been completed.” Then all finished, but this bell not ringing.

Then Bhīma asked Kṛṣṇa, “You told that the bell will ring automatically, but not ringing, the whole finished.”

“No. One thing is still remaining.”

“What is that? What kind of thing?”

“The Vaiṣṇava sevā, the service of a Vaiṣṇava.”

“What do You say? So many big munis, ṛṣis, Nārada, that Vyāsadeva, and You, Yourself; all satisfied with good feeding, and etc., and You say that Vaiṣṇava sevā has not been yet done.”

“Yes.”

“Where is that Vaiṣṇava?”

“Go to the outskirts of the town, there you’ll find one of the lowest cast. He does not go anywhere. He’s satisfied with taking the Name of the Lord, going on in his own way. Does not care for the world, anyhow passing, he’s full of devotion.”

Then, what to do? They went with the chariot to receive that man, and found an ordinary poor man of the lower class, he’s there. And wanted to take him to the rājasūya, with folded palms.

He was perplexed. “Oh, so many big men have come in my cottage. What is the matter?” He was very much panic stricken.

Then when he was represented that, “We have come to you, you must go and take some food there.”

Then, what to do? He could not avoid, he had to come, now he began.

Draupadī she thought, she had to cook and cooked in various ways, palatable, things were. “That Vaiṣṇava sevā has not been done. So many ṛṣis, munis, even Lord Kṛṣṇa is fed, but Vaiṣṇava sevā is not done.” So with all her might she prepared cooked foods of various type. Man was given and he took but bell not ringing.

“What is the matter?” Bhīma asked. “It is finished but the bell not ringing.”

“There must be some sort of offence against Vaiṣṇava sevā, so the bell did not ring.”

“What do You say?”

“You have some doubt or something against him, some conception against him?”

Then they asked one another if anyone has thought any evil about him.

Then at last Draupadī she came to admit that, “I had something in my mind, that the man is of a low born. I prepared so many curries with utmost keenness and skill, but the man - all the curries were put together and then ate them. He does not know how to eat because he comes from a very lower caste. I had that thing in my mind.”

“Kṛṣṇa told, “So there is some contempt for the Vaiṣṇava, so the bell is not ringing.”

Then what to do? “No other way, go to him again and take him.”

Then what to do? They had to go and again he was taken. And this time all with great respect waiting when he’s taking prasādam, and the bell ringing with the morsel, with every morsel the bell is ringing.

So, this is a type of example found. Niṣkiñcana, they do not want anything. Anything, no name, no fame, nothing of the kind, satisfied with anything, but wholesale dedicated to the Lord. It may be found anywhere without any show of world grandeur. No worldly grandeur is necessary; the richness of the heart. So, no knowledge, no education, no honour of the caste, high born birth, no, and nothing, power, gorgeousness, nothing. So the Kṛṣṇa consciousness is so full, so sufficient, so absolute. A point of that contains everything: all grandeur, all education, everything is there. It is of such nature. So, service, self-dedication, śaraṇāgati, surrender, that is what is necessary. na vidya na ca purusam [?] Neither valour, nor learning.

api cet sudurācāro, bhajate mām ananya-bhāk / sādhur eva sa mantavyaḥ, samyag vyavasito hi saḥ

[“If even a person of extremely abominable practices, abandoning all non-devotional pursuits of exploitation and renunciation engages in My exclusive and uninterrupted devotional service, he is venerable as a true saint because he has embraced the revolutionary plane of life.”] [Bhagavad-gītā, 9.30]

“You fail to understand, but he’s all right. He must be thought a sādhu, the real honest man and nothing else.” No obligation, no name, no fame, no attractive things which attract us, nothing necessary, he’s self- sufficient. Self-contentment. Contentment does not require anything, it can stand alone. Contentment, fulfilment, sufficient, self-sufficient. Kṛṣṇa consciousness is so self-sufficient does not require anything in paraphernalia to establish itself. It is self-established thing, without hanker anything, no grandeur, nothing, no grandeur.

There was one Vaiṣṇava, Vasudeva by name, in Kūrma-kṣetra, just beyond Purī, in the southern side. He was a leper, but what type of leper. The worms in the leper, so many worms that is falling away from the leper, that will die. So he’s collecting and putting them in the wound. If any worm coming out of the wound and falling to the ground, again taking that and putting in the wound. A brāhmaṇa, was a leper, his name was Vasudeva, he was in Kūrma-kṣetra.

Anyhow he found in his internal mind that, “Lord is coming and I shall have a chance to have His darśana.”

Mahāprabhu went there and after seeing going away. He heard that the Lord came, one extraordinarily capacity sādhu came, and He left, only a few minutes ago He left. Then he was disappointed and fell to the ground.

“What is that? I could not have a darśana, a glimpse of that Lord. He came and passed away, and I had not the capacity of His connection, His darsana.”

Mahāprabhu went almost a mile. Suddenly He felt some attraction backwards, and had to come, run, to run back and find that man on the way and embraced him. And the whole body was turned into a beautiful figure. That leper body vanished and the beautiful figure came of the man, Vasudeva vipra.

The ______ [?] they’ll rather feel they’re poorest of the poor, they’re very humble of the humble, dainya, ātmā dainya.

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]

They’ll feel they’re lower than a blade of grass, dainya. Bhaktivinoda Ṭhākura has written in one place, What is the measurement of a Vaiṣṇava? How we’re to measure a Vaiṣṇava? How to understand what is the key to diagnosis? Dainya, humility. In general humility, natural, real humility. Mere showing humility has got no value. Imitation has got no value anywhere. Proper humility only can come when one is in connection, feeling his connection with the Autocrat Lord, Master. Master is Autocrat. Then only he can feel he’s humble, he has no position. This is matter of realisation and not a mathematical truth. We can find, his connection with the Autocrat he has no position. And if he takes, not artificially, takes this naturally, then he’s the humblest, has no position. A servant of an Autocrat he has no position, no ego, no ego whatsoever.

So, natural humility, that is our wealth. Then that is what sort of wealth? That can capture the Autocrat. The service is of that type. A real servant has got that position with the master. The master is also addicted to the servant, vice versa, he’s surrendering, He’s also attracted towards that sincere servant. He’s not heartless. May be Autocrat but He’s not heartless. He has got heart also of that type.

So who is the richest? Who is the lowest? The meanest is the real, meanest is the richest, poorest is the richest. Kṛṣṇa consciousness. Hare Kṛṣṇa. So service is necessary, nothing else. How? How we can, that innate tendency, we can make out and develop. And that will be our full body, our body will be made of that stuff, nothing else. How it is possible? The śraddhā will make us understand. Sincerely hankering. “Yes, this is the highest, we want that.” Sincere hankering, śraddhā, faith, lobha, greed for that. Laulyam api mūlyam ekalaṁ.

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

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

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

You want and you’ll have. Plain transaction, natural transaction. But you do not want it, you do not want it. We’re culprits there, we do not want from the core of our heart. Only one thing, sincere wanting is the qualification, nothing else. Laulyam api mūlyam ekalaṁ. We’re thinking, we’re sham devotee, a devotee in dress. But the real inner hankering, if is there, then it will be wholesale, otherwise. Only want and you will have. Laulyam api mūlyam ekalaṁ. But there must not be any adulteration in that wanting. That wanting must be sincere, laulyam. And want you have a simple thing, simple thing, and most natural and most gentleman like. You want, you will have. No complaint can come against you from any quarter. You do not want, you don’t have. Laulyam api mūlyam ekalaṁ. Only price, to want it really. Don’t misuse it, understand the value of it, and want it, and you’ll have it. So śraddhā, regard, real regard to have. “This is the thing and this is the highest thing, and that can only satisfy my inner thirst, quench my thirst.” We’re told, the inner most thirst can be quenched only by that. By giving your small self, you can get the whole infinite. 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]

So what is needed of us? Sincere hankering. How to develop that? With the contact of the sādhu and with the help of the scriptures we can try to increase our, that inner feeling, inner demand. The inner demand can only be satisfied by Kṛṣṇa consciousness; the inner most demand of us only. So, the justification of the saying,

sarva-dharmān parityajya, mām ekaṁ [śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo, mokṣayiṣyāmi mā śucaḥ]

[“Totally abandoning all kinds of religion, surrender exclusively unto Me. I will liberate you from all kinds of sins, so do not despair.”] [Bhagavad-gītā, 18.66]

“Give up all conceptions of duties, phases of duty. Whatever call of duty comes on you, give up. I’m everything in you. Sarva-dharmān. All conception of duties give up. And, mām ekaṁ, only Myself, one, single. That is My, and your position, by nature, by constitution. You try to understand and do. Ahaṁ tvāṁ sarva-pāpebhyo. And whatever undesirable sinful reaction, everything will vanish. Mokṣayiṣyāmi mā śucaḥ. No repentance will come to you, all satisfaction. That is the assurance, the greatest assurance ever found, is clearly, so clearly and boldly it is put. The call is so bold and clear. All phases of duty give up at all, and come to Me alone, and won’t have to repent for any loss.” Clear, and bold, straight, direct, in the conclusion of Bhagavad-gītā where so many phases of duties have been dealt there, almost all covering.

Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. And Mahāprabhu,

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

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

[“Instruct everyone to follow the orders of Lord Śrī Kṛṣṇa as they are given in the Bhagavad-gītā and Śrīmad-Bhāgavatam. In this way become a spiritual master and try to liberate everyone in this land.”] [Śrī Caitanya Mahāprabhu further advised the brāhmaṇa Kūrma, “If you follow this instruction, your materialistic life at home will not obstruct your spiritual advancement. Indeed, if you follow these regulative principles, we will again meet here, or, rather, you will never lose My company.”]

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

Mahāprabhu told, “No other duty. If you want to do anything good to the world, only to talk about Kṛṣṇa. Distribute, try to distribute Him. Who can compensate all other alternatives. That central thing, absolute thing, only distribute, you try to distribute to help the people, the environment. No other duty will help. Just as sarva-dharmān parityajya, mām, only that you try to distribute. Whomever you meet you go, go if you want to do good to others, only give that highest thing. Engage yourself and you will be, your conformation in the position will be more and more, and so many more will be benefited. No more holy duty can be there; Hari kīrtana, in this age of Kali, Kṛṣṇa kīrtana, talk about Kṛṣṇa. Distribute Him.

85.08.25.B_85.08.27.A

Śrīla Śrīdhara Mahārāja: ...they’re heartless, they’re hard hearted. Distribute heart to everyone. The heart of the heart, sweet heart. Sweet heart distribute everywhere. Not sweet heart in the poetic sense, real sweet heart distribute to everyone. Most holy campaign, holy engagement, holiest, what more can be best, better.

Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Mahāprabhu told,

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

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

[“Instruct everyone to follow the orders of Lord Śrī Kṛṣṇa as they are given in the Bhagavad-gītā and Śrīmad-Bhāgavatam. In this way become a Spiritual Master and try to liberate everyone in this land.”]

[Śrī Caitanya Mahāprabhu further advised the brāhmaṇa Kūrma, “If you follow this instruction, your materialistic life at home will not obstruct your spiritual advancement. Indeed, if you follow these regulative principles, we will again meet here, or, rather, you will never lose My company.”]

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

“Take it as I ordered it, My direction, so the ego that you have become a Guru and you are distributing Kṛṣṇa consciousness, that dirt won’t touch you. My order. With this idea on your head you go on distributing Kṛṣṇa. Whomever you meet, no other talk, only talk about Kṛṣṇa, talk about the heart of the heart.”

Kṛṣṇa. Kṛṣṇa. Nitāi Gaura Hari bol. So sevonmukhe hi jihvādau svayam eva. Nitāi. Nitāi. Nitāi.

...

Karmibhyaḥ parito hareḥ priyatayā [Śrī Upadeśāmṛta, 10]

Karma-miśrā, yoga-miśrā, jñāna-miśrā, śuddha-bhakti. Śanta, dāsya, sākhya, vātsalya, mādhurya, svakīya, parakīya, and its intensities in parakīya culminating in Rādhārāṇī’s service. The comparison is there already. But one who does not have any knowledge of the department, to him the whole thing like an ocean, immeasurable ocean. But who has got that taste, understand, can hold the criterion, so that they can boldly classify them according to that principle. The principle is there: miśrā-bhakti, śuddha-bhakti. Karma-miśrā, jñāna-miśrā, yoga-miśrā, so many mixed together, adulterated. And then pure bhakti; that is also classified in different ways, according to the, to whom it is dedication, the conception. Nārāyaṇa conception, so many God-Avatāra conception, Rāmacandra conception of Godhead, Dvārakeśa, then Brajendrananda conception. There is according to the conception of the central thing and the relationship with that central thing, the calculation will come. Is it clear, no?

Devotee: Yes.

Śrīla Śrīdhara Mahārāja: Sambandha-jñāna, abhidheya, prayojana; in these three points we shall have to judge. To whom? The God conception, the Brahman conception, Paramātmā conception, Bhāgavata conception. There are also so many kinds. Then to Kṛṣṇa, it is Dvārakeśa, Mathureśa, Vrajeśa. Then also in different rasa, the highest type is going in the camp of Rādhārāṇī conception. The service also improving and the service holder is also improving, and the central position is there.

[kaṁsārir api saṁsāra-, vāsanā-baddha-śṛṅkhalām]
rādhām ādhāya hṛdaye, tatyāja vraja-sundarīḥ

[“ ‘Lord Kṛṣṇa, the enemy of Kaṁsa, took Śrīmatī Rādhārāṇī within His heart, for He desired to dance with Her. Thus He left the arena of the rāsa dance and the company of all the other beautiful damsels of Vraja.”] [Gīta-govinda, 3.1] & [Caitanya-caritāmṛta, Madhya-līlā, 8.106]

Culminating in this way. So both, the devotion will increase, purify, according the conception to whom the devotion will go; that is also in the series of development. To whom is going, dedicated, and what is the nature of dedication. The hierarchy is there.

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

asaṅkalpāj jayet kāmaṁ, krodhaṁ kāma-vivarjanāt
arthānarthekṣayā lobhaṁ, bhayaṁ tattvāvamarśanāt

[“By making plans with determination, one should give up lusty desires for sense gratification. Similarly, by giving up envy one should conquer anger, by discussing the disadvantages of accumulating wealth one should give up greed, and by discussing the truth one should give up fear.”] [Śrīmad-Bhāgavatam, 7.15.22]

In this way it is said in Bhāgavatam, in Nārada’s advice. The general recommendation, how to get out of different desires, kāma. Asaṅkalpāj, we don’t allow ourselves to enter into any plan of life. We won’t allow ourselves to enter, to contact with any plan of life. Always open to deal with the present, not with future plans. Asaṅkalpāj jayet kāmaṁ.

Krodhaṁ kāma-vivarjanāt. Our anger, if we do not have any kāma, our plan, then the anger may not come. When there is some obstruction in the plan, then we’re angry. If no plan of life, always open, serving the present, we’re clear, no debt, no obligation, always open. Whatever the present coming I’m doing my duty. So plan is there, the reaction is there, when we’re angry, when there’s disturbance in my working out of the plan. Krodhaṁ kāma-vivarjanāt.

Arthānarthekṣayā lobhaṁ. And the lobha, our greed should be we can conquer only seeing the reaction of the money. With money, with energy, if we collect energy from outside, with that comes the sin and the mentality of the man from whom we collected the fund, the anartha. The purpose, we collect from so many it is contaminated with their particular mentality, that also comes. So, with this conception we may not have any greed for the, for any energy under my command. Arthe, action, reaction. Arthānarthekṣayā lobhaṁ.

And bhayaṁ tattvāvamarśanāt. And we’re apprehending so many things, good, bad, but bhaya, fear, tattvāvamarśanāt, tattva, the culturing, cultivating about the real nature of the world. His will going on in progress. And with separate interest we’re throwing, and that is coming back. His will will be done, go on, tattvāvamarśanāt.

Our individual opinion may not be successful here. It will come, whatever comes in clash with the Absolute Will that will have to vanish. With this idea we’ll be open in the present, and no future plan, all these things. In this way, and so many given instance. In the end it is given.

[rajas tamaś ca sattvena, sattvaṁ copaśamena ca]

etat sarvaṁ gurau bhaktyā, puruṣo hy añjasā jayet

[“One must conquer the modes of passion and ignorance by developing the mode of goodness, and then one must become detached from the mode of goodness by promoting oneself to the platform of śuddha-sattva. All this can be automatically done if one engages in the service of the spiritual master with faith and devotion. In this way one can conquer the influence of the modes of nature.”]

[Śrīmad-Bhāgavatam, 7.15.25]

But there is only one thing by which we can conquer all these anomalies. What is that? Guru bhakti. I’m a servant of my Guru. Whatever he’ll say I shall do. Concentrate to this point. All the plans withdrawn and it is put only one point. Whatever will come through him, the representation of the Lord, I shall do that. No necessity of any other thinking, or planning, designing. ‘I want this, I shall do that,’ nothing necessary, only concentrating in one point. The representation is there, supreme; and whatever wanted by him I shall do that, in one point. We do not see anything.

Just as when Droṇācārya, to test, to examine the scholars, students under him, he put a sham bird on the tree and asked them, asked his disciples to mark by the arrow the eye of that bird. His disciples were addressed, Yudhiṣṭhira and the others.

“Oh, you are to mark the eye of the bird which is on the head of the tree. Prepare yourself.”

Yudhiṣṭhira said, “I’m ready.”

“What are you seeing?”

“I’m seeing everything. I’m seeing the bird.”

“Whole?”

“Yes.”

“The tree?”

“Yes.”

“You are seeing others?”

“Yes, I’m seeing everyone.”

“Give up your bow and arrow.”

In this way; then Arjuna was called.

“Arjuna, you prepare yourself. What are you seeing?”

“I’m seeing the bird.”

“The whole of the bird?”

“No, only the head.”

“The whole of the head?”

“No.”

“What?”

“Only the eye of the bird.”

“You can’t see anything else?”

“No. I can’t see anything else, only the eye of the bird.”

So, all may be concentrated to one point. I have got the representative of the Supreme, and I’m at his disposal. Whatever He will say I shall do, I’m not servant to anyone else, concentrated. Etat sarvaṁ gurau bhaktyā, puruṣo hy añjasā jayet. So no anger, no lust, nothing, I’m indifferent. If one can do so, strongly keep him in position, then that is the key to a very easy and very quick success.

yasya deve parā bhaktir, yathā deve tathā gurau

tasyaite kathitā hy arthāḥ, prakāśante mahātmanaḥ

[“The key to success in spiritual life is unflinching devotion to both the spiritual master and Kṛṣṇa. To those great souls who have full faith in both Kṛṣṇa and the spiritual master, the inner meaning of the scriptures is fully revealed.”] [Svetāśvatāra-Upaniṣad, 6.23]

And he can understand the real meaning of the śāstra, scripture. Otherwise the real meaning won’t come out to his head, he can’t follow what is the real purpose of the scripture. So that is the Indian, or the a priori method of the study of the Vedas.

acaryavan puruso veda. [“Only one who has a Guru can know the truth.”]

[Chāndogya-Upaniṣad, 6.18.2] & [Gauḍīya-Kaṇṭhahāra, 1.2]

The Upaniṣads,this study, this meaning of the Upaniṣads can be understood only by those who have got their Guru. Under the disposal of a real Guru, he can understand the real meaning of Upaniṣad; not all. Not by intellectualism. By intellect we cannot understand the meaning of Upaniṣad. Only with a serving attitude approaching the Guru it will reveal, yam evaiṣa, He will come to express Himself to me.

That is, He will come. “I’m so and so. You understand Me.” He will come. He will give admission. “Know Me, I’m such and such.” Then we shall be able to know Him. Not by intellect, not by study, nor by anything else. Or research scholarship, that is all different attitude of thinking the māyāic world. Misconception. From one misconception we’re going to another misconception. Research means this. Science research means one misconception to another general misconception, another general misconception, all misconceptions on the whole. The very error, falsehood at the root.

Acintya bhedābheda. At His command; the centre is such that, “Let there be light,” there was light. “Let there be water,” there was water. And I’m going to research ‘this is this, that is that.’ But ultimately His sweet will. And neglecting that I’m going on research after research, all false. If His will is withdrawn, everything falsified. But we do not want to go so far at the depth of things. So deep knowledge we do not want. Within surface so many all like myself for transaction. This half knowledge, this infinitesimal, small, limited knowledge is our concern because we’re floating in that section. Giving and taking, all false, all black market here. Everyone’s money is black and they are making transaction. Hare Kṛṣṇa. Hare Kṛṣṇa. So false notes, false notes are going on in this area, society.

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

Nitāi Gaura Hari bol. Nitāi Gaura Hari bol.

Acintya bhedābheda, His will, His will. It is adventure, greatest adventure to search for Kṛṣṇa. The search for the root of the whole infinite is the greatest adventure. That wants courage, sufficient; and sufficient preparedness, risk. Going to, for the discovering of the southern pole. The discovering of the highest peak of the Himālaya. Courage and risk, if so much courage necessary, then what sort of courage necessary to find out the absolute cause of the whole. Internal courage, moral courage, or spiritual courage, that is necessary. The courage of soul, the courage of confident faith. What is faith? To understand the noble character of the faith in us. Just as without electricity we cannot have connection with the moon or other planets. Not this eye, not this hand, nothing of the kind. So faith can connect us with the farthest thing. All other methods fail. Only faith, and faith is a substantial thing. Faith, not some mental illusion, part of a mental illusion of the mind. The whole mind is a concocted thing, it’s a forgery. Our mind means a source of forgery; it is not to be had there. Faith can cross; faith, śraddhā. Faith is the function of the soul. Soul can approach and see through faith, śraddhā. The highest, noblest thing we can approach with faith, not by our hand. So,

apāṇi-pādo javano grahitā, paśyaty acakṣuḥ sa śṛṇoty akarṇaḥ

[sa vetti vedyaṁ na ca tasyāsti vettā, tam āhur agryaṁ puruṣaṁ mahāntam]

[“The Lord has no hands or legs, yet He walks and touches. The Lord has no eyes or ears, yet He sees and hears.”] [Śvetāśvatara-Upaniṣad, 3.19]

Not with the help of these mundane elements, something else we can, with the help of that we can know. Even we cannot see what is within our body; we are to use some apparatus, What is there? What is there?

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

Nitāi Gaura Hari bol. Nitāi Gaura Hari bol.

So I close here.

...

Śrīla Śrīdhara Mahārāja: __________________________________________________________ [?]

...taking the course, and then many will come, to catch them.

Badrinārāyaṇa: That is his main purpose, for attracting people.

Śrīla Śrīdhara Mahārāja: That sort of propaganda; and then so many will come carried by this idea, and to try to catch them. Just as to put some food for the fishes in the water...

Badrinārāyaṇa: Bait.

Śrīla Śrīdhara Mahārāja: ...and by the scent of that food the so many fishes will come together, and then to catch them. It may have some such success. A hoax to the public, and they will come all together ____________ [?] program, and then to catch them. It may be utilised in that process.

Badrinārāyaṇa: Bhāratī Mahārāja told me in Māyāpur they advertised English, teaching English, and one hundred persons came. Out of the one hundred, ten became devotees and stayed in the temple.

Śrīla Śrīdhara Mahārāja: _____________________ [?] it may be used as a trap.

Prabhupāda opened Bhaktivedanta Institute, ordinary education. Many came there invited to take the advantage of the ordinary education, and have some higher association, and some recruitment from there. That maybe the utility. ______________________________________________ [?]

...

...indifference to the world, and the educationist are a black marketeer. Three sections; when such knowledge will dawn in us, these three tendencies, kind of tendencies, to be a good, bad and middle. To be selfish, to be donor of these material things, and then indifference to the material elevation. Three kinds, three classes are found here: sāttva, rāja, tāma. When we shall have indifference to all this jñānam, such knowledge will dawn, will peep in us, when these three sort of relationships with the material environment will be tasteless. Pratinivṛtta-guṇormi-cakram, ātma-prasāda.

[jñānaṁ yad āpratinivṛtta-guṇormi-cakram, ātma-prasāda uta yatra guṇeṣv asaṅgaḥ
kaivalya-sammata-pathas tv atha bhakti-yogaḥ, ko nirvṛto hari-kathāsu ratiṁ na kuryāt]

[“Transcendental knowledge in relation with the Supreme Lord Hari is knowledge resulting in the complete suspension of the waves and whirlpools of the material modes. Such knowledge is self-satisfying due to its being free from material attachment, and being transcendental it is approved by authorities. Who could fail to be attracted?”] [Śrīmad-Bhāgavatam, 2.3.12]

And some sort of inner satisfaction will evolve from within, ātma-prasāda, we can’t account for. Automatic inner satisfaction will come from within and influence all our tendencies; we shall find, causeless satisfaction coming out from the underground, ātma-prasāda. Uta yatra guṇeṣv asaṅgaḥ. And no question of any association with these mundane waves.

Kaivalya-sammata-patha. This is the line to enter, to have admission in the kaivalya, in the eternal existence, plane; the consciousness of eternity. Atha bhakti-yogaḥ. After this, bhakti-yoga begins. This is complete withdrawal from the worldly life; then begins plane of devotion. So ko nirvṛto hari-kathāsu. When this has got some positive position. So there may be different classes of impersonalists, but why they should not partake in such campaign, positive thing. After withdrawal from all possible charms of this material world, then begins devotion. Withdrawal from the negative then begins to take admission in the positive side. So all impersonalists, salvationists, should try to respect this devotional method. This is not one of the worldly campaign. This is nirguṇa, not within guṇa, sāttva, rāja, tāma: good, bad, and the middle class; not a member of this world of mortal conception. So all sort of impersonalists who want to end their lives, why should they not try this positive attempt? Ko nirvṛto hari-kathāsu.

So ūrmimeans wave in this ocean. One ūrmiis how many feats? How many years? High, low, high, low; in that way the movements of this illusory world going on, ūrmi. America has become the richest and threatening the world because of this position. One day America will be reduced to jungle; and where there is no trace of civilisation they will come high, will rise. In this way, high, high wave, and then going down. In this way, the movement of the world. Crooked movement of the world. He was just one in the top, and he will be found almost in the lowest position. So it is high and low, high and low; in this way. Guṇormi- cakram. Who is found in the topmost position, next moment he will be found in the lowest position. In this way it is moving.

tasyaiva hetoḥ prayateta kovido, na labhyate yad bhramatām upary adhaḥ

[tal labhyate duḥkhavad anyataḥ sukhaṁ, kālena sarvatra gabhīra-raṁhasā]

[“Persons who are actually intelligent and philosophically inclined should endeavour only for that purposeful end which is not obtainable even by wandering from the topmost planet [Brahmaloka] down to the lowest planet [Pātāla]. As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them.”] [Śrīmad-Bhāgavatam, 1.5.18]

In this way, action, reaction. Today’s king, he’ll be reduced to the lowest servant. Because absorbing, enjoying, controlling, and the reaction will take him to same lowest position. Guṇormi-cakram.

______ [?] na labhyate yad bhramatām upary adhaḥ, tal labhyate duḥkhavad anyataḥ sukhaṁ, kālena.

To save us from this movement, automatic movement of high and low, high and low, inevitable, action, reaction. Hare Kṛṣṇa. Hare Kṛṣṇa. But those who can connect themselves with the nirguṇa, they can maintain their position. Mixed, may not go so high, may not go so low, if connected with some nirguṇa things, somehow. If well connected then he’ll go away from the jurisdiction. But any haphazard connection, that may maintain the middle position, of less action and less reaction. Move in human circle, and the sun moving after going to the demigod, and then again going to the vegetable. Long circle, bigger circle. And some may move within again small circle. That may be possible by connection with that so called religious life. May not go down much, may not go up much. And then when in this way they imbibe real connection with the agent of the Lord, their permanent improvement will begin, permanent improvement, only in connection with God consciousness.

...

When Parīkṣit Mahārāja in the womb of his mother he was attacked by Aśvatthāmā brahma-śiro, some astra, some such. Then Kṛṣṇa, na tatra kusalam pacit yatra [?] When there is dead-blow from some parties, opposite parties, there we cannot hope to find any goodness. One party killing another, another party killing them. In this way, guṇormi-cakram.

Other day one man gave a blow on his nose. If he’s also comes from same party, perhaps, Devanath. And this gentleman he’s killed he’s also a Devanatha, one of the Devanath party, finished. One of them gave blow, stole the watch, and again gave the blow on the nose.

Ha, ha. Hare Kṛṣṇa. Hare Kṛṣṇa. So very peculiar, mysterious.

When I was delivering lecture in Dacca University, one post graduate student of Muslim section put me a question. “Rāmacandra is an ideal king, why He killed a man, śūdraka, who was engaged in penances, austerities? Only because he was śūdra, so he was beheaded by Rāmacandra. Such a good king of yours, the model king, ideal king, Rāmacandra, and He beheaded one person who was engaged in tapasya, austerities. And he was beheaded only because he was of the śūdra section. What is the justification?”

Śūdra,apparently very innocent, engaged in austere austerity, self-affliction, so he was beheaded.

I told, “What is the meaning of the śūdra you are to understand. Śūdra means who is under lamentation, lamentation. One who has to lament, who is under lamentation.”

[41:10 - 41:40 ?]

...guided by ear the serpent class, and birds they’re generally guided by the eye, and the ants, etc, by the scent, and fishes generally by the touch. Śabda, sparśa, rūpa, and rasa. The bee, they’re generally guided by the touch, taste. In Bhāgavatam [2.5.26-29] it is mention: gandha-vedi, sparśa-vedi, rūpa-vedi, then śabda-vedi. They’re generally guided by their particular senses, sections there are. Gandha-vedi _______ [?]

Their sense of their nose is very sharp, they’re guided by the gandha. This bat guided by sound, śabda-vedi. The bats move...

85.09.16.A_85.09.17.A

Śrīla Śrīdhara Mahārāja: …and then to go further, enter into the land of the Lord. There is no fear.

Ashokam abhaya amrta adau tama caranam uddayet [?] Ashok, no mourning, abhaya, no fear, and amṛta, the nectarine taste. The feet, the holy feet, the land of the feet of the Supreme, it is such. Anyhow to withdraw in that position. If we like to be true to our own self, we must try our best. And whoever we shall find in this world of epidemic we shall ask them to withdraw.

When the great flood is coming, approaching everyone, we must go, and we shall try to take anyone to a safe position. ‘It is going to be inundated. Leave your house, everything, and save your self. Come to some elevated place.” Something like that. This is vulnerable and we must try to have our position in some permanent soil where the flood of mortality cannot reach. ______ [?] mortality. This is the need of everyone here. By well meaning, all well meaning men must try to withdraw into the plane of safety, where we can live, and we can have a happy service and live there. It is the general. We must be conscious, so, na mocayed yaḥ samupeta mṛtyum.

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

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

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

And whoever does not help us in this direction they’re our enemy. Even apparently, may be father, may be son, may be guru, may be husband, may be anyone, but he’s but enemy after all, attracting in this vulnerable plane. Who does not help us to get out of this mortal soil he’s our enemy, generally, whoever he may be in the calculation of this mortal intelligence. But really friends are those that will take us to the safe soil.

Hare Kṛṣṇa. Hare Kṛṣṇa. Only our soul can live. Eliminating this body, this is paśu-buddhi, animal consciousness. The mind, the intelligence, there is God consciousness, demigod consciousness, ghost consciousness. The body consciousness, then mind consciousness almost ghost consciousness. And intelligence at most God consciousness. And our good will for other religious conception, that may be Mahā, Jana, Tapa, up to Satyaloka, sat, satya-guṇa. That goodness, to cultivate goodness in the worldly sense, that is satya-guṇa, that won’t do. Nirguṇa, beyond the boundary of our consideration of good and bad.

'dvaite bhadrābhadra-jñāna, saba-'manodharma' / ['ei bhāla, ei manda',-ei saba 'bhrama']

[“In the material world, conceptions of good and bad are all mental concoctions. Therefore, saying, ‘This is good, this is bad,’ is a mistake.”] [Caitanya-caritāmṛta, Antya-līlā, 4.176]

Whenever we’re living a separate life from this Lord, then our consideration ‘good or bad’ all false. Good, bad, all false, saguṇa, satya-guṇa, that is false. Only nirguṇa, when we calculate our interest in that of the Supreme Lord there is reality. We’re part of the organic whole, the Absolute. That consideration, that is reality, all else false, all separate consciousness false. Absolute reign here of the Autocrat, and without considering so many recommendations even from the śāstra. That is crossed by the Vṛndāvana members, no society, and never any scripture, all helping to go there. But the relationship with the Absolute is of absolute subordination, absolute subordination to the Absolute. General service of our life should be like that. Vidhi, rāga.

Vaidhi bhakti adhikaras tu ragabhir bhavanavadhi [?] As long as the internal tendency, automatic tendency, does not rise, awake within us, we should try to follow the rules and regulations of the scriptures. But when that natural, irresistible inclination towards the service of the Lord, which is within us, awakening, our consideration for the rules and regulations will be slackened, that much, to that degree. As much as the inner love for the centre will awaken, that in other words, we’ll be able to reach that plane of our inner life. When we shall find that our inner tendencies is guiding towards the truth, no regulations from the outside is necessary to give attention. Vaidhi bhakti adhikaras tu ragabhir bhavanavadhi [?]

As long we’re, the innate awakening of the affection for the service of the Lord we’re not finding, we’re to undergo the regulations given to us by the scriptures and the directions of the sādhus. But as soon as that awakens within, like intuition, then no necessity, that will guide me, that will guide me. Inner tendency will guide me towards the centre.

Paravyome deya phele. Dāsa Goswāmī says, “If we do, make much of rules and regulations, then we’ll be thrown into the plane of that position, where we’re to respect rules and laws.” But still we must be very cautious whether the inner tendency is real rāga or not, it may not be any outside tendency bhukti-mukti- spṛhā may misguide us. Very, very cautious about that, that the inner tendency may not have any connection with the worldly tendency. Because the rāga, the real love for the Lord is very rarely found. Koṭiṣv api mahā-mune.

[muktānām api siddhānāṁ nārāyaṇa-parāyaṇa / sudurlabhaḥ praśāntātmā koṭiṣv api mahā-mune]

[“O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nārāyaṇa, or Kṛṣṇa. Such devotees, who are fully peaceful, are extremely rare.”]

[Śrīmad-Bhāgavatam, 6.14.5] & [Caitanya-caritāmṛta, Madhya-līlā, 19.150]

So our conscience should guide us to accept the rules, regulations given by the saints and the scriptures.

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

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

For our safety this caution has been given to us. “Don’t think that you have got real affection for the Lord, it is very rarely found. So don’t rely on you so much. You should try to observe the rules, regulations and the directions of the saints and the scriptures. That I’m not so high, I’m of lower stage, that should be the tendency of a devotee.”

Bhaktivinoda Ṭhākura has written in Caitanya-śikṣāmṛta, “Kṛṣṇa likes rāga, anurāga, but devotees they should try to observe rules, regulations. I’m not so good, so big, I’m not so high. That will be the undercurrent consciousness. I’m not so high as to be reckoned into the class of the rāgānūga. Rather, I shall try to think myself to be of lower position.”

Rādhārāṇī Herself says, “My tendency is to serve Kṛṣṇa. But Kṛṣṇa’s tendency is to enjoy Me. I have no other alternative to accept His proposal. But My tendency is always to serve towards His feet. Towards His feet. My tendency to serve His feet, I, My tendency genuine is that side. And He wants us to enjoy some other way. I’m at His disposal.”

We should, that is the, very fine points, these are very fine points. We must not believe us that we have got rāga. It is very, very rarely found. Not to be. So always to be kept to the high on our head.

Our Guru Mahārāja’s direction, “Pose yourself, not as rāga-mārga, but you are servants of the rāga-mārga Guru. Our Guru, they’re in the rāga-mārga, and we’re serving them. That will be the safe position of yours.”

Otherwise there may be a reaction. It is very sensitive thing. If we think we’ve got, nothing. If we’re very particular to see things, vanish. When He comes to my, or to our position to show, all right, but when we try to catch, finished. That is the position.

So we may say, “This is superstition. That is wild goose chasing. Those Godly persons they’re mad people, not normal, abnormal. Because, their wealth, their search, object of search is not under control. Ha, ha. So these persons they’re ideologist, or abstract thinking persons.”

No, cannot come within your fist. You’re after that. That is your master, that is not your servant, won’t come at your disposal. You’ll be able to find as He’s playing with your Guru. So that sort of strategy has been given to us. Try to see that He’s playing with His friends. That Guru, far away we can see Him in that way. Don’t approach to control Him direct. Then you’ll miss everything. If you like you may come, don’t like, you may do as you like. And so the whole world, mortal world is filled up with so many souls. Few and far between. Few and far between.

So only sukṛti, indirect taste can lead us to that direction. Tangible, not tangible. Tangible. Super-subjective area. He’s the subject, you’re His object at His disposal or sweet will, you’re to go on accordingly. Not your sweet will be utilised there. But in high stages sometimes we see that He’s also under the influence of the affection of the devotees.

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 not independent. As if I’m not independent, I have to go on with the devotees in that way: that I’m dependant on them.” This also comes from Him, but not as a matter of right, but a matter of grace. Grace, the affection, the love may come down so much. “As if I’m not independent, I’m dependent of them.”

Is His sweet will this life. The Autocrat can be controlled only in this way, through affection, not otherwise. Only, not force, no law, but only affection can control the Autocrat. The only way, only means, surrender, affection, love, can control the absolute, nothing else. No knowledge, no energy.

And He’s controlled so much, it is shown that Yaśodā is whipping Him. So much control He accepts...

Yaśodā trying to tie on His waist, trying her utmost, only two fingers less, again rope added, again two fingers less. Yaśodā is so illusioned that she can’t understand, “Why every time only two fingers less. Two fingers less and one hand long, I imagine, again that two fingers less. What’s this?” He’s controlling by His... our intelligence is controlled by His energy, Yoga-māyā. We cannot read the real fact, that “two fingers less, again I’m adding one hand rope, one foot more, but again same two fingers.” Still we can’t follow, what is the cause?

...but mad, but Yoga-māyā. Yoga-māyā, illusion of higher, higher class illusion. Who, that potency which always serves the sweet will of Kṛṣṇa. She controls, she manages the environment in such a way that it satisfies Kṛṣṇa. That is also a misunderstanding. Here misunderstanding another, one type, and there Yoga-māyā that is also another type. We’re within the area, but we can’t understand, but we’re in direct connection. Nanda, Yaśodā, other gopīs, Kṛṣṇa, direct connection, but can’t finish. But so sweet, they can’t leave it. Aprākṛta, similar to this mundane, but not mundane, similar. That Infinite can come in the closest position with the finite, He has to become like finite, to deal like finite. Infinite, when He comes to be handled by the finite, He will have to pose as finite. Sometimes covers His infinite character, sometimes it comes out. But He has to come down to our position to play with us in different rasa, śanta, dāsya, vātsalya.

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

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

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

Svabare manse bhaya svabara rupe manasa satya taha rupenai [?]

This is the highest conception. Śukadeva, the brahmajñā.

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]

Parīkṣit says, śreya evaṁ mahodayam, yaśodā ca mahā-bhāgā, papau yasyāḥ stanaṁ hariḥ.

śrutim apare smṛtim itare, bhāratam anye bhajantu bhava-bhītāḥ

aham iha nandaṁ vande, yasyālinde paraṁ brahma

[Raghupati Upādhyāya says: “Those who fear rebirth in this world may follow the advice of the Vedic scriptures - others may follow the Mahābhārata - but as for me, I follow Nanda Mahārāja, in whose courtyard the Supreme Absolute Truth plays as a child.”] [Caitanya-caritāmṛta, Madhya-līlā, 19.96]

Avishashya [?], inconceivable, and not trust worthy. Such things are not trust worthy. Still we’re under error. Those that have got a very tinge of it, they can’t leave it, can’t leave it. Yes, I’m going to be deceived. But still I won’t allow myself to be a member of your, this mortal world, flickering. Only going towards the jaws of death. I shall try to save me from this position, and to march towards some - abstract world you may say. The abstract is concrete. Abstract is concrete, and your concrete is going to vanish.

Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bhagavad-gītā, 13.9] The birth, the death, the disease, and the old age, it is sure to attack the life. I leave this plane determined, and search for some other plane to live on. And I’m giving Bhūr, Bhuvaḥ, Svaḥ, Mahā, Jana, Tapa, Satya, Virajā, Brahmaloka, Paravyoma, Goloka, the gradation. The company, they’re there, so many inhabitants are living there, and select and try to enter. Hare Kṛṣṇa.

kiṁ pramattasya bahubhir, parokṣair hāyanair iha [varaṁ muhūrttaṁ viditaṁ, ghaṭate śreyase yataḥ]

[“Imperceptibly, many, many years pass uselessly in the life of a person intoxicated by mundane pleasures. Better if only for a moment he realises that he is losing valuable time, for he may thus become serious to attain his eternal benefit.”] [Śrīmad-Bhāgavatam, 2.1.12]

Mere longevity is not desirable. The quality of life is to be giving more value. Śanta, dāsya, sākhya, vātsalya, mādhurya, svakīya, parakīya. This has been given to us, the chart, chart is supplied to us. Consider, and pray. Consider and want sincerely and you have. This is the chart. But the inner feeling, hṛdaye nābhya nujñāto [Manu-saṁhitā, 2.1] Our heart of heart can feel it, hṛdaye nābhya nujñāto. This is my home. Anyway it can be felt, conceived, that yes, this is my home, similar. Similar elements outside. This is affection, this is treachery. They show up affection, treachery, and this is affection proper. There is a feeling which can understand, this is home, this is foreign land. All the atoms within us are similar to the atoms by which the soil is made up. They can understand, this is my home. Inner feeling, I won’t leave this position. I feel home comfort possibility. Possibility of understanding the home characteristic within us. Every fibre, O, akin, we’re very near related, nearly related, very akin, at the same time. So many proposals.

Keśava tuwā jagata bicitra. Tuwā pada-bismṛti, ā-mara jantraṇā, kleśa-dahane, dohi' jāi. “My real need, my real want is that I have forgotten You. But so many agents have come, they approach me with their own commodity. Kapila, patañjali, gautama, kaṇabhojī, jaimini, bauddha āowe dhāi'. With different commodities they approach us. “O, take this, you want this, you are not happy. You use this you’ll be happy. So many commodities, so many treacherous man are approaching us.” Gautama, kaṇabhojī, jaimini, bauddha āowe. Tab koi nija-mate. Everyone poses that coming to give the fullest satisfaction to me, with this posing they’re approaching. But, baimukha-bañcane, bhaṭa so-sabu. The home understanding, that will avoid them, from inner. Niramilo vividha. O, you say that you will give the delivery I’m in searching, but no. They’re all, they’re there, baimukha-bañcane. Only those that are determined not to go towards You. They come, their customers are these fellows, they fall victims to those traders. But Bhaktivinoda Thakura says, “I shall avoid them.” Dūrato daṇḍabata. “Yes, you are big men, your commodities are also very good, but I don’t want that. I want something else.” Bhakata-caraṇa kori' sār. “I have got a special batch, who are enquiring after something, and I have taken admission into that party.” Bhakata-caraṇa. “I shall go that side, to get. You all go away. I have nothing to do any transaction with you, your proposals. I respectfully detach.”

...

[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.]

[From Bhakti-pratikūla-bhāva Varjanāṅgīkāra]

[Renunciation of conduct averse to pure devotion.]

[By Śrīla Bhaktivinoda Ṭhākura]

So elimination and acceptance, and that is the question of inner heart, the certificate of the inner heart necessary. “Eho bāhya āge kaha āra. Eho bāhya.” [Caitanya-caritāmṛta, Madhya-līlā, 8.59, 61, 64, etc] All superficial, superficial, so go deeper. Deepest satisfaction of the deepest heart. What is that? Living proposal. Your deepest heart. Deepest part of your heart will find satisfaction with this. And superficial part, they’re of same element with them. But home choice, the deepest part of your heart, and that will only have recognition with this thing. Eho bāhya āge kaha āra. Go further, go further, little more ahead, in this way. Inner satisfaction. Knowledge will fail, your reason will fail. But your intuition, your real inner intuition that will help you. That is a part given by the Lord. Something divine within you, that can only understand its own soil. And neither your knowledge gathered from the external world, nor energy, energy is blind, whatever direction that will be used, direct, go that way. Knowledge is the guide. But knowledge experience of this world they do not know this, nothing. Only your deepest part of your heart can satisfy, “Yes, I’m happy, I’m happy with this association, it’s wonderful, wonderful atmosphere I’m feeling. So dependant, so affectionate, so helping, so life giving, wonderful! This is the soil I shall live, not in other, in Vṛndāvana.”

Uddhava says, “I want to live here as a creeper, as a shrub I want to live here. This is my soil. All eliminated. Whoever likes he may go, accordingly, but I must, I can’t leave, this is very, very life existence. I feel very existence here. My real existence is here. Āsā maho caraṇa-renu [Śrīmad-Bhāgavatam, 10.47.61] And I shall eternally I shall be servitor of this soil. I shall try to give my whole hearted contribution to this soil, to serve this soil. This is the life, real life giving, nectar giving soil. So I shall devote my whole life to enhance the beauty, the charm of this soil. This will sustain, this is nectar. I shall drink nectar and contribute to enhance this nectarine beauty.”

Brahma pagol visnu, pagol hoite pale ami bagol bajapur [?] There is a saying. “If I can be mad beside my reason, can cross by reason the world, plane of reason, then I shall feel much satisfaction. If I become mad, rather than sane man in this plane, I want to be mad.”

Pagol hoite pale ami bagol baja......, brahma pagol visnu, pagol pagol bola siva [?] “The Brahmā the creator of the world, that is Haridāsa Ṭhākura. Viṣṇu pagol, Mahāprabhu. Bola Śiva, and Advaita Prabhu. They’ve all become mad.”

Tin pagole yukti kore bangle. “And They’ve made their conspiracy, and they are smashing this Navadwīpa Dhāma, the place of reason, nyāya, nyāyaic, the logic, the logicians, the land of the logicians. Navadwīpa was very famous as the land of the logicians. That logic has been crushed by these three insane persons.”

Tin pagole yukti kore bangle...... . Pagol hoite. “I want to be a mad of that type.”

Śiva viriñcira vāñchita ye dhana, jagate phelila ḍhāli [Collection of verses, 147] What is desirable by Brahmā and Śiva, that has been poured down in this worldly ordinary plane. And they’re dancing, chanting, and playing on mṛdaṅga, and madly possession ________ [?] What’s that? And ordinary people they’re very satisfied, and those logicians they’re puzzled. So what is this?

Hare Kṛṣṇa. Gaura Hari. Mad, abnormal thinking. What is normal to this plane of logicians we want to neglect that. No logic. Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari bol.

Prakāśānanda, the greatest among the scholars of the Śaṅkara School in Benares. “Why? We see you to be a very sincere, and very innocent person. But why you become mad with thinking and dancing, with chanting the name, what’s the matter? We can’t understand. We fail to understand. A man of your stature, your characteristic, your simplicity, your sincerity, man of your type, how you can make yourself mad in dancing, and singing, and this and that? We fail to understand. Śrī Chaitanya, I fail to understand.”

Mahaprabhu told, “I also asked it to My Guru. What is this? You have giving this mantra and by repeating this I’ve become mad. I can’t contain Myself in normal position.”

“Then Guru told, “You are very fortunate. It is written in śāstra, in Bhāgavatam.

evaṁ vrataḥ svapriya-nāma-kīrtyā jātanurāgo druta-citta ucchaiḥ

hasatyatho roditi rauti gāyatyunmādan-nṛtyati lokavāhyaḥ

[“When a person is actually advanced and takes pleasure in chanting the Holy Name of the Lord, who is very dear to him, he is agitated and loudly chants the Holy Name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders.”] [Śrīmad-Bhāgavatam, 11.2.40]

“Beyond the intelligence of the ordinary sane person he will show his gesture, posture. Cannot be understandable by the common mass and the intelligence class also.” Svapriya-nāma-kīrtyā. “He will sing the Name of the Lord and will dance in ecstasy.” Guru told Me, “You are very fortunate. It is written in Śrīmad-Bhāgavatam you see, when that love, divine love enters into ones heart, then his gesture, posture, outward tendency is also.” Guru told Me that. “Don’t be afraid, You are very fortunate, it is there.” He showed Me from the scriptures. Anyhow I’m maintaining that way, out of My control. The feeling, such a divine feeling comes within Me, that I’m out of control. And I dance, I chant, I sing, this or that. The ānandam, the rasam, the ecstasy is of such character. I do not do it. I do not make any plan and do this. But I lose My control, something else does Me to move in such a way that I can’t control.”

Then it might be something, karma, action. Any sudden, furious action, may create something in our mind as ghost. Just as like suicide. Who committed suicide they generally come to have such experience, or such horrible action. If one has that murder, then some mental impression is created, and that appears in that form now and then.

But when really connects with Kṛṣṇa consciousness, that all-accommodating thing, as much as one can surrender to Kṛṣṇa, Kṛṣṇa comes to accept him or her. And then all the evil spirits have to retire forever. Wherever there is any tinge of Kṛṣṇa consciousness real, not sham, then Kṛṣṇa’s protection comes to them. And whenever, the light of the eyes of Kṛṣṇa falls anywhere they will have to retire, no help for them. So, surrender to Kṛṣṇa, and He will come to take protection of you, and all other evil forces must have to retire, no other alternative, so surrender to Kṛṣṇa.

Whenever you see such things, “O Kṛṣṇa! What is this? Please come in Your good disposition. In what way You are dealing? What is past is past, what is gone, bygone is bygone. Now please give me protection under Your care.”

Always surrender to Kṛṣṇa and whenever the corresponding protection will come, anyone, however greater, must have to retire. That he will also be benefited, the ghost will also be benefited.

And the ghost will think, “O, I cannot maintain my body, my position here, something disturbing.”

So he will fly out of there for his own selfish end, he’ll have to retire.

There is a story. Once in Keral [?] there was a king, whose after name was Krimikanta [?]. He was Śivaite, orthodox Śivaite, and anti Vaiṣṇava. Then, once his daughter was caught by ghost. Naturally he referred to the paṇḍit of his tol, a Śaṅkarite sādhu, he was invited to look after the daughter. Went, with the help of the mantram to do away with the ghost. His name was Yādavaprakāśa, that big, good scholar. He was also the professor of Rāmānuja, the great Vaiṣṇava Ācārya.

Then, there is a story, one day when Yādavaprakāśa was taking the class - then there is a verse in the Vedic literature,

[tasya yathā] kupyāsum punḍarīkam nāyānam [evam akṣini]

[And he [Yādavaprakāśa], as Śaṅkara explained it.

Kupyāsum punḍarīka nāyānam. “Nārāyaṇa’s eye is reddish like the buttock of a monkey.”]

Kopi means monkey, asum - the seat of kopi...

85.09.17.B

Śrīla Śrīdhara Mahārāja: Kupyāsum punḍarīkam nāyānam.

[tasya yathā kupyāsum punḍarīkam nāyānam evam akṣini] [Chāndogya-Upaniṣad]

How the eye of the Lord, Lord’s eye is like the lotus, and lotus is the colour of the buttock of a monkey. In this way the Yādavaprakāśa was explaining that Vedic mantra. Rāmānuja was a small boy, he was serving on the back of his professor, two or three drops of tears fell on the back of the professor, Yādavaprakāśa. Yādavaprakāśa, he turned his neck and found Rāmānuja weeping, shedding tears.

“Why, you have any pain, sudden pain on you body?”

“No.”

“Why then you are worried?”

“By hearing your explanation of the Vedic literature.”

“Why? Ācārya Śaṅkara has given this meaning and you don’t have any reverence for him? Can you give any other interpretation?”

Rāmānuja told, “If you order I shall try.”

“Yes, I give you chance to you, you explain how?”

Then Rāmānuja told: “Kopi, kore, kon means water. Pi, pan, kore, that is drinking. Kupyāsum, kopi, punḍarīka means lotus. Lotus that is seated on the stem by which it drinks the water. That is fresh lotus, which is still having it’s seat, not plucked out, but still sitting on the stem. Stem, kopi, means kon, pi... pivote, anena, by which one drinks water, that is kopi, not monkey, here. But the lotus is already seated in the stem and getting food. Such fresh lotus is compared with the eyes of the Supreme Lord.”

Then Yādavaprakāśa saw that that boy in future, he will be a great enemy of the Ācārya Śaṅkara. And he tried his best, afterwards a man was prepared even to attempt to over the life of Rāmānuja, but could not do anything.

Now, this time, Yādavaprakāśa is called by the king to cure his daughter attack, supposed to be attacked by the ghost. Yādavaprakāśa went and tried.

Then the ghost within the daughter, the princess, he told by the mouth of the princess, that: “I won’t care this scholar. He was only in his previous birth he was a mongoose, and by chance taking the ucchiṣṭham, the remains of the Vaiṣṇava, he has become brāhmaṇa this life. But still not a pure brāhmaṇa, so I do not care for him. But he has got one disciple, Rāmānuja by name, young boy. If he comes and touches by his feet dust on my head then I shall go away, I will be saved and I shall go away.

Then Yādavaprakāśa wanted to concealed the fact, but the king was very anxious. “Oh, who is the boy, your disciple? Please send him, please send him. Let us try, my daughter is at stake.”

So what to do? He was compelled to send Rāmānuja, and when Rāmānuja gave the king took the feet dust and put, then the brahma-datri came out, a brāhmaṇa ghost. “I’m now delivered from my past bad activities, I’m going away, going away now, I’m blessed.” In this way occasion was finished, the ghost went away.

Next, another incident came. That he was an out and out Śivaite. He gave announcement in his kingdom, that, “Śiva is the highest God, not Nārāyaṇa, or any other.” And that was throughout his kingdom, within his kingdom, that announcement was given, “If anyone wants to oppose he must come here and say what is his say.”

Then none opposed him. Everyone knew he’s a very bad tempered king, so no paṇḍit ventured. Then when all came back, “Yes, all have accepted that Śiva is the highest God.”

Then one of his court men told him, “O, these ordinary paṇḍits they have given their sign, but not a bona fide Vaiṣṇava has given any sign.”

“But who is a bona fide Vaiṣṇava?”

“Rāmānuja Ācārya. If you get his sign, then of course you may think that the whole of your country has accepted Śiva as the Absolute.”

“Then call for Rāmānuja, he must have to give his sign.”

Then persons went to fetch Rāmānuja. They could also understand previously that force is coming to capture them there, and if they cannot acknowledge then they may be punished in any way.

Then, Rāmānuja had one pupil, very favourite, and near relative as well as disciple, one Kūreśa Āḷvār. He told Rāmānuja - Rāmānuja was in saffron, in sannyāsī dress, as a sannyāsī - that, “They will come and capture you. What to do? If you leave, all our Vaiṣṇava faith will leave. But he will kill you then everything will go.”

Then what to do? They advised him, “Take the white dress and go out. And give your sannyāsī garment to me. I shall go to represent you there.”

And though reluctant in the beginning, ultimately Rāmānuja had to accept that proposal. And he changed his dress, gave it to Kūreśa and took his white dress and then passed through the area. They besieged the town, Śrī Raṅgam. Passed through, white dress, came to capture Rāmānuja, he’s a sannyāsī, red dress, saffron. So Rāmānuja safely passed away.

And they came and captured Kūreśa and took him to the court. The king in the court asked, “Who is the highest God, Śiva or Viṣṇu?”

Then in a sporting way, the Kūreśa answered that, “Kak seems to be bigger than śiva.”

Kak, in the southern section in Keral there is a process of measurement. Four śiva, śiva means when, like one cup, so measuring cup, so four cups which is known as śiva makes one kak, another measurement.

So Rāmānuja told that, “Kak is greater than śiva.” He sarcastically told, answered that way. The four śiva makes one kako, the measurement of the crops.

Then the king was very much enraged. “Eh! He has come to cut jokes with me. Oh, this fellow saved my daughter one time, so I won’t take his life. But take off eye balls and leave him.” That was the order.

So at once the two eyes were taken away from Kūreśa, and he’s left in the mango garden outside the town. Then gradually his own men came, friends came and took him there, did not mind.

“And that boy once saved my daughter, so I should don’t do anything more.”

At that time Rāmānuja about twenty years the whole of Industan he wandered. He went to Kashimir, and there he got old commentaries on Vedānta. He has mentioned in his book, Dravida, Tanka, Bodhayan, the old commentaries on Vedānta he collected from Kashimir and other parts of northern India. He came to Navadwīpa, went to Purī, and then again Krimikanta died.

That is also an incident. Krimikantha came himself to Śrī Raṅgam again with his force, to see whether any conspiracy is going on against Godhead of Śiva there in the Vaiṣṇava camp, the Śrī Raṅgam. Then suddenly at night he was roaming and one gentleman came and with a dagger wounded him on the throat. And then he was seriously wounded and his own people carried him to the capital, and in that wound there was a germ. And he was named as Krimikanta, Krimi means germ, and kanta is throat. And he lived, his name was Krimikanta, then he left the campaign against the Vaiṣṇava. And Rāmānuja went and preached Vaiṣṇavism.

So ghosts cannot stand before Kṛṣṇa consciousness, Viṣṇu consciousness. No separate evil representation.

Abhadrāṇi vidhunoti.

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ, puṇya-śravaṇa-kīrtanaḥ
hṛdy antaḥ stho hy abhadrāṇi, vidhunoti suhṛt satām

[“Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā [Supersoul] in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.”] [Śrīmad-Bhāgavatam, 1.2.17]

Whatever undesirable, abhadrāṇi, whatever ungentle, awkward things are within us, they’re all brushed aside by Kṛṣṇa consciousness. As when the sun rises all sorts of darkness have to retire. All misconceptions, different types of misconceptions in the world of misunderstanding, and misleading, and separate interest. When we successfully merge ourselves to the universal interest of the whole organism, that is Kṛṣṇa consciousness of the Absolute. Kṛṣṇa consciousness I merge, I throw myself into Kṛṣṇa consciousness, all separate consciousness have to retire. And they’re all so many parts of misconceptions, separate consciousness, the result of separate consciousness, the hitch between this and that, so many. But when I prepare and I throw myself for the universal flow, all selfish agents will have to retire once for all. They can’t, no interest they can’t find there in the ocean of Kṛṣṇa consciousness, nothing. It is so harmonising, so forceful, so accommodating, and so purifying that nothing can stand against that, Kṛṣṇa consciousness.

Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ, puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ stho hy abhadrāṇi.

This is all abhadra, ungentle things. They cannot have any stand in our heart. Heart will be captured by Kṛṣṇa Himself gradually. And His men, His agents are wandering here, there, everywhere, and they won’t tolerate that what is dedicated to Kṛṣṇa that will be again influenced and captured by the unholy agents of the misunderstood world.

“So, surrender to Kṛṣṇa, take His Name. I’m Yours. None will venture to approach the property of Kṛṣṇa. What is Kṛṣṇa consciousness, what you have heard about Kṛṣṇa, the Absolute, the all-forceful, none can challenge Him, His authority. So, surrender to Kṛṣṇa, and Kṛṣṇa’s property none can encroach. It is very self evident thing. And keep yourself, anyone will come and try to capture, forcefully take position. Your, our property, anyone can come and take forceful position. But Kṛṣṇa’s property none will venture to capture. So surrender.”

Hare Kṛṣṇa. Gaura Hari. “Take the Name of the Lord, and, I’m Yours, I do not belong to anyone but You my Lord. Wholesale I belong to You.”

Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. By our surrendering to Kṛṣṇa all sorts of undesirable things will have to retire, must have to retire. They have to leave their possession to Kṛṣṇa, the Absolute authority. Only we must write something, some document to Kṛṣṇa, “I’m giving it to You my Lord.” None will venture whatever forceful possessions are they already, they’ll have to retire with all their documents.

Gaura Hari bol. Gaura Hari bol. So exclusive Kṛṣṇa consciousness. “I belong to none but You my Lord. Even I do not belong to me, my ego.” The ego of separate interest must be dissolved and one will find that, “I’m Kṛṣṇa’s, I belong to Kṛṣṇa. My inner self belongs to Kṛṣṇa. Only outer ego, that thinks I’m master of this world, I’m monarch of all I survey.”

Hare Kṛṣṇa. Nitāi. Nitāi. Nitāi. Go to Kṛṣṇa, Mahāprabhu. “Please accept me My Lord. What is this, that formerly I have devoted to You and these evil agents are coming and disturbing me? You do not take care of taking position of Your own property. I’m Your property. If anything wrong within my document, please correct it and accept.”

So hearty transaction, and none will venture to encroach you. It will be considered as the property of Kṛṣṇa. Ha, ha. What to speak of a ghost, the Śiva, Durgā, powerful gods, they’ll have to retire when anything offered to Kṛṣṇa. None can stand to fight against Him. Only our misfortune separated us from Him. Really we belong to Him, but this māyā, illusory conception of our false interest has taken us away from Him.

Svarūpe sabāra haya, golokete sthiti. My future adaptability, possible adaptability is only there, connection, though I’m in the marginal position from the beginning of time.

Gaura Hari bol. Gaura Hari bol. This is Navadwīpa Dhāma. Nityānanda Prabhu is the Lord of this Dhāma. And He voluntarily approaches every householder and says, “Indent Śrī Gaurāṅga within your heart. And what property you’ll get you do not imagine, so rich you’ll be in your life. Accept Śrī Gaurāṅga. My boys, accept Śrī Gaurāṅga. Install Him in your heart, and you’ll be enriched beyond your conception, even in dream.” So appeal to Nityānanda Prabhu.

And this place, aparādha-bhañjan-pāṭ, when after sannyāsa Mahāprabhu came here again, all the culprits of previous time fell on His feet, and they’re all excused, they’re forgiven. This is aparādha-bhañjan, all serious offences were forgiven when He came here in this Kuliyā after sannyāsa. This is such a place, on the Ganges, the Govardhana of Vṛndāvana in concealed form.

Ask, pray to Nityānanda Prabhu, “Please offer me to Śrī Gaurāṅga. And I will get Vṛndāvana automatically, we’re told by the experts. So please accept me, give me admission card. None will venture to encroach on me.”

...

Tuṅga-vidyā has easily contaminated. Her ghost has come to you, and captured both of you.

Anurādhā: When she had high fever, when I went to Calcutta, and that night she had high fever, hundred and four, at that time he came, she said.

Śrīla Śrīdhara Mahārāja: But illusory play, illusory jugglery, jugglery of the mental face, nasty, a mental disease, a sort of mental disease. Whims, so many whims hunting in our, in subtle or in gross form, so many whims are hunting in our mental area. As much as Kṛṣṇa consciousness will take possession of our heart they will have to retire automatically. No other alternative they will have.

Our Guru Mahārāja told, “Only allow the Kṛṣṇa consciousness to land on your heart, and the Kṛṣṇa consciousness will capture the whole. None can stand against Him in any fight.”

Kṛṣṇa consciousness is so generous, so broad, so powerful, so heart touching, that none can stand against Him when He wants to capture. Because the place is home, home comfort, home assurance, home affection assurance I’m getting. So all have to retire. Such is Kṛṣṇa consciousness. All proposals of all different prospect of life will have to retire forever when Kṛṣṇa consciousness enters into that, in any part. It is such, such home, homely. A real Lord of heart, when He comes all foreigners have to go away, no other alternative there. He’s such, Kṛṣṇa consciousness. All our inner demands, only He can satisfy. Every part of our heart demand is fully satisfied by Him only. So when He comes to enter, to take possession with the sweet relationship of every atom in our existence, all other possessors have to retire forever. He’s such, Kṛṣṇa consciousness. The love is His weapon, sympathy, owness. “I’m your own, so much own that you have never experienced that such one can become our own.”

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

In Dacca town, once a big building was known to the public, haunted by ghosts. So the college students, they took it, and make it their boarding. One day, one night they find, the college students, that their cook was cooking some meat and in a cauldron. One student suddenly came and found that the cook’s head is within that cauldron in the fire. Then the college students left at once that boarding and fled away. That house was vacant. Then Gauḍīya Maṭh people went there to open a centre, that vacant, and in a good road. The road is public road, important road of the town, near college, heart of the city, and that room two story building is vacant. They wanted to hire that house.

And people asked, “Don’t go there. The college students had to fly away. Evil spirit is haunting there.”

“So let us see. No ghost can stand against Hari kīrtana, Kṛṣṇa kīrtana, so we shall try.”

But they entered, took possession, and remained there for several years, but no trace of any ghost.

Here in Gayā also another ghost house of the Mohammedans. A big place, a big building, a very fair building, left, haunted by ghosts. That was also taken possession by Gauḍīya Maṭh, but no ghost.

Another in Madhupur also, one ghost haunted house, we went there. In Madhupur, everywhere I went, but at night for some time I was alone there only with a light and taking the name of Kṛṣṇa, but I did not find any trace of any ghost there.

Then another gentleman hanged here in this bamboo grove. And then that new blue house was told that some lived there. Don’t, a ghost has entered, that man was hanged nearby. I went there, three days, three nights I stayed there, but no trace of ghost. They say before I came here in that bamboo cluster there was some heinous ghost. But I came here, I never found any trace of ghost. Now they say that no ghost lives here. Why? Hari Nāma, Hare Kṛṣṇa, the Kṛṣṇa consciousness cannot tolerate any evil action from the evil agents. Hare Kṛṣṇa.

So no ghost. It is concoction of our mental case, and that may help us in one way, to take surrender to Kṛṣṇa being afraid by their attack. Possible attack we may be encouraged to take the shelter of Kṛṣṇa more intensively. “Please save my Lord, this scare is coming to me.” More closely.

Tumi bina karo nahi he Radha-raman. “O, Lord of Rādhā, Rādhikā. I’m Your property. You utilise, please utilise me in any service however it may, however mean and lower service it may be. Please give me some sort of service in connection of You. Nityānanda Prabhu You have come to rescue the fallen. I’m fallen of the fallen, please come and help me.”

Gaura Hari. Gaura Hari. Gaura Hari. What ghost? It may be bigger in consideration with our ability, but it is nothing in comparison with the infinite power of Kṛṣṇa, Gaurāṅga, Nityananda; nothing, no position. So tiny soul when we takes shelter into the biggest, then everything will have to go away, vanish. We’re small, but our connection may be with the highest. That is the line by which we can avoid all undesirable things.

Our Guru Mahārāja once told in his lecture in Bombay, “The poor girl has nothing, she has got in possession, but if she’s married to a prince, with that connection with the prince, so the kingdom can come under her command. Through the relationship with the prince, she can think that ‘the whole kingdom is mine,’ but she was on the street the other day. But this connection with the prince may make her think that ‘the whole kingdom is at my command.’ Such high position we may get if we get real connection with Kṛṣṇa. Through Him everything is ours. We do not care for any evil thing.

Hare Kṛṣṇa. So all right, I shall finish here.

...

...of the brāhmaṇas, to cure his fever, and the Kṛṣṇa’s headache by the feet dust of the devotees, that medicine. So Absolute also in His līlā wants the help of the devotees. Cooperative, coexistence, direct-indirect, one. Nvayād itarataś [Śrīmad-Bhāgavatam, 1.1.1]

ṛte 'rthaṁ yat pratīyeta, na pratīyeta cātmani

tad vidyād ātmano māyāṁ, yathābhāso yathā tamaḥ

[“O Brahmā, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness.”] [Śrīmad-Bhāgavatam, 2.9.34]

Purī Mahārāja, do you know this verse?

Mādhava Purī Mahārāja: It’s one of the catuḥ-ślokas of the Bhāgavatam.

Śrīla Śrīdhara Mahārāja: Please explain this?

ṛte 'rthaṁ yat pratīyeta, na pratīyeta cātmani

tad vidyād ātmano māyāṁ, yathābhāso yathā tamaḥ

'Rthaṁ ṛte yat pratīyeta. What comes to our conception, and not the real purpose, the real truth, the apparent truth. 'Rthaṁ, not proper reading, proper meaning. Not proper meaning of the existence what comes to us, improper reading, improper meaning. Ārtheṣv abhijñaḥ svarāṭ [Śrīmad-Bhāgavatam, 1.1.1] Ārthe, the purpose, the purpose of the existence of anything and everything. The end of life, the purpose of life, fulfilment. Whatever is without that, does not hit that point; not the purpose of life, that is māyā. Ṛte 'rthaṁ yat pratīyeta. Ārtheṣv abhijñaḥ svarāṭ.

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]

Ārthe means the real meaning of the life, for which we’re meant, we’re created, the real object, the real engagement. Ārthe. 'Rthaṁ ṛte yat pratīyeta. Without the real purpose of life whatever comes to our mind, to us. Na pratīyeta cātmani. And what, that sort of conception is totally absent when we’re in full conception of ātmā, soul, in the spiritual realm, in the pure spiritual realm we can’t trace that. Na pratīyeta cātmani, tad vidyād ātmano māyāṁ. And what we can find in the spiritual sphere, that is Yoga-māyā.

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

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

There is Yoga-māyā, and here is Mahā-māyā. Ṛte 'rthaṁ yat pratīyeta, na pratīyeta, makes us beside, leads us astray. The real object of life is avoided.

ṛte 'rthaṁ yat pratīyeta, na pratīyeta cātmani

tad vidyād ātmano māyāṁ, yathābhāso yathā tamaḥ

That created that separate ego, separate interest, out-carrying current, and not centre-carrying current. Yoga-māyā, centre-carrying, towards the centre, towards Kṛṣṇa. Centre means central existence, the deeper, deepest existence. Truth of truth. Satyasya satyam. Have you read this śloka?

satya-vrataṁ satya-paraṁ tri-satyaṁ, satyasya yoniṁ nihitaṁ ca satye
satyasya satyam ṛta-satya-netraṁ, satyātmakaṁ tvāṁ śaraṇaṁ prapannāḥ

[“The demigods prayed: O Lord, You never deviate from Your vow, which is always perfect because whatever You decide is perfectly correct and cannot be stopped by anyone. Being present in the three phases of cosmic manifestation — creation, maintenance and annihilation — You are the Supreme Truth. Indeed, unless one is completely truthful, one cannot achieve Your favour, which therefore cannot be achieved by hypocrites. You are the active principle, the real truth, in all the ingredients of creation, and therefore You are known as antaryāmī, the inner force. You are equal to everyone, and Your instructions apply for everyone, for all time. You are the beginning of all truth. Therefore, offering our obeisances, we surrender unto You. Kindly give us protection.”] [Śrīmad-Bhāgavatam, 10.2.26]

Do you know this śloka?

Mādhava Purī Mahārāja: No Mahārāja I don’t.

Śrīla Śrīdhara Mahārāja: It is in the Brahmā-stava. When, just before the appearance of Kṛṣṇa, all the gods with Brahmā has come to chant in praise of Kṛṣṇa, stava. There it is mention, satya, satya, satya, different conception of truth from all standpoints.

satya-vrataṁ satya-paraṁ tri-satyaṁ, satyasya yoniṁ nihitaṁ ca satye
satyasya satyam ṛta-satya-netraṁ, satyātmakaṁ tvāṁ śaraṇaṁ prapannāḥ

So many conceptions of truth. Truth approached from different directions. What is truth? A variegated approach to understand what is truth? What is the conception of real truth? It is given there. Satya, satya, satya. And connection of the truth with Kṛṣṇa. Kṛṣṇa’s connection with truth as we know it.

In Gayā Prabhupāda in some place explained this śloka, and new light are coming. I’m alone there, and no friend, no paper, I can’t note it. But I feel so much uneasiness because I can’t note it. I even cannot attend his explanation, puzzled, perplex. But what to do, no paper, no pencil, no other person. If I tried at least to keep it in memory, that would have also been something. But I was so embarrassed...

85.09.24.A_85.09.27.A

Śrīla Śrīdhara Mahārāja....how much we can conceive? What is there, what is not there? How it is possible for us to conceive, the least portion?

Newton told, “I’m collecting some pebbles on the shore. The ocean of knowledge is spread before me. I’m simply collecting some pebbles here on the sea shore.”

What is there, what is not there? What is what? Acintya. Everywhere there is centre. Everything is everything. Anything may turn into everything. Our vulnerable brain is such, we’re proud of our brain. As we’re forced to see we can see only that. What He wills I can see only that. Paśya me yogam aiśvaram.

[na tu māṁ śakyase draṣṭum, anenaiva sva-cakṣuṣā

divyaṁ dadāmi te cakṣuḥ, paśya me yogam aiśvaram]

[“You will not be able to see Me through your present eyes, and therefore I give you supernatural vision by which to behold My almighty, supreme absolute power.”] [Bhagavad-gītā, 11.8]

Viśvarūpa in Gītā. “You see what I say.”

And he had to see that. Arjuna was perplexed with the infinite character of the Lord, and he asked last, “Come in a sober figure of my friend as I see You, accustomed to see You, come with that form. Please withdraw Your majestic form. I can’t forbear.”

So soothing atmosphere in Vṛndāvana, sweet atmosphere in Vṛndāvana, very palatable for us. The Lord comes so far, so down there, and makes everything very sweet. No gorgeousness, no majesty. So for the time being it is pleasing to think that there is so much power, so much majesty, all this. But for daily life they’re all repulsive nature. Only Vṛndāvana type of play, that is very suitable for our help. That is aprākṛta, above adhokṣaja. Adhokṣaja, in the higher part of adhokṣaja is aprākṛta. Prakṛta vāt nu tu prakṛta. Just like ordinary - this phenomenal world.

Devotees: [04:08 - 05:03 ?]

Śrīla Śrīdhara Mahārāja: So limited we are. I have pocket, I can’t find it out.

Badrinārāyaṇa: Giving us some ānandam.

Śrīla Śrīdhara Mahārāja: Ha, ha, ha. So jñāna śūnya bhakti, ignorance is bliss. Ignorance is bliss. Ha, ha. And knowledge makes us proud, besides ourselves. Mahāprabhu asked us to be humble and forbearing.

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]

If you want to approach the Absolute your posing will be such. Humbler than the blade of grass, and more forbearing than the tree. And never aspire after your own position and prestige, but give honour to all, but never seek for you any respect. That will be best posing to approach the Absolute. If you want to approach the Absolute your nature should be such, then it maybe fruitful. Don’t want any position or prestige for your self, but always be ready to give it to others, and try to feel your insignificant character. Then you’ll be able to draw attention of the High. Feel yourself as poor as anything, the poorest of the poor. And then you’ll be able to draw attention of the Supreme towards you. “That I’m needy, I’m the most needy.” Feel yourself first and then put a petition. “I’m the most needy my Lord for Your Grace.” Simple thing. “I’m the most needy, most desolate. Please help me.” A simple attitude. Then surrender will be real, and practical, otherwise it is only lip deep, hypocrisy.

He’s all alert, omniscient, seeing everything, the subtle things also. What we can’t see within us, He can see what is within us. So it is not very easily we can acquire the qualification necessary to approach the Absolute.

Gaura-Kṛṣṇa: ____________________ [?]

...

Śrīla Śrīdhara Mahārāja: ...janma-mūla haya sādhu-saṅga.

[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]

Such a nature is also to be acquired. So ultimately the beginning is sat-saṅga, on the surface. And underground is sukṛti, chance, bhāgyavān. Agents are wandering, by His Grace, recruitment for the public.

I asked, the next book may be published by the name, Search Of The Lord For The Lost Servants. Search of Kṛṣṇa, Reality the Beautiful, and just the opposite, Search Of The Lord For The Lost Servants. He’s trying to recruit them, His servant that is lost. Search of Kṛṣṇa, search of the Lord, and search of the servants, lost servants. So, so many agents come and help this fallen area, relief work.

And as the result of that, many get some sukṛti, and that gradually takes to sat-saṅga, association with the saints. And then begins that śravaṇa-daśā, varaṇa-daśā, sādhana-daśā, āpana-daśā, prapanna-daśā. Five stages of life, searching for Kṛṣṇa.

Not non scientific, but it is a real and comprehensive science, harmony, adjustment. Proper adjustment means harmony. Beauty also, proper adjustment, harmony, beauty, ānandam, ecstasy, all of equal position, similar position. Adjustment, harmony, beauty, and satisfaction, love: all common, very similar. And that is person above all, we must think. For higher conception, conception of higher truth is personal, endowed with freedom, absolute freedom, not under law, law maker.

Devotees: [14:10 - 15:11 ?]

Badrinārāyaṇa: Guru Mahārāja. In Golden Volcano the philosophy is super-excellently represented as the volcano. What about the earthquake? The earth is trembling, it’s cracking, it’s swallowing. Any representation?

Śrīla Śrīdhara Mahārāja: Plays in any way He likes, and which is always, God works wonders. And also, the pain coming from Him that is also pleasure. Our attitude should be that, to accept Him, equal basis.

Caṇḍīdāsa says, “Sukha, duḥkha, when suffering and the pleasure, two fruits of one tree, sukha, duḥkha, eka vrke phal [?]”

So, everywhere to be found. In the viraha, there is suffering and there is pleasure also, both. But of such a degree that everything is sweet, suffering is sweet. When we suffer for the country, suffer for other’s health, we feel some pleasure within us. For the country one is going to be hanged. There are so many workers very happily they take the thread. So, externally it cannot be distinguished. In suffering there may be pleasure. Sweetest songs are those that tell of saddest things.

[“Our sincerest laughter with some pain is fraught;

Our sweetest songs are those that tell of saddest thought.”]

[The English Romantic poet, Percy Bysshe Shelley, 1792-1822]

Viraha milan. Peculiar, by giving we get, by sacrifice we may become gainers. Outwardly it is painful, but inwardly it is gain. What we get, if we get it it’s finished, but what we desire we’re not getting. It is life giving us energy to move, to acquire. What we want, if we get it, that is finished. So no finishing, in the search of Kṛṣṇa consciousness of the Absolute, no end, eternal life of quest, search. No satisfaction may be reached that we have finished. As much as we make progress, so much we feel we must go further, further, further. More tasteful, more tasteful. More suffering, more tasteful. Unconscious suffering, and taste is overwhelming.

āśliṣya vā pāda-ratāṁ pinaṣṭu mām, adarśanān [marma-hatāṁ karotu vā

yathā tathā vā vidadhātu lampaṭo, mat-prāna-nāthas tu sa eva nāparaḥ]

[“Kṛṣṇa may embrace me in love or trample me under His feet. He may break my heart by hiding Himself from me. Let that debauchee do whatever He likes, but He will always be the only Lord of my life.”]

[Śikṣāṣṭakam, 8]

I’m neglected, I’m crushed, indifferent dealing, or, on my face others are being gainers, I’m being deceived. In spite of all such tendencies from the upper, we must be faithful to Him. Such quality, tolerance, and earnestness is necessary in our search about Kṛṣṇa. All sorts of inconvenience on our side. The whole risk of the journey it is us, not to put blame in any side. But, ‘O, I’m the centre of all trouble.’ If your attention it is like that, whole attention, then you will find automatically the atmosphere you are in, that is very pure and happy. When all poison you will be able to see within you. As much as you will say that you yourself is at the root of all displeasure, all difficulty, so much automatically you cannot but see that the environment is very good and happy. And as long as we shall try to cast difficulties on the environment, to blame the environment, and we are good, that is just the opposite, our real progress in life. The whole poison I’m to devour, and the nectar will be found all around.

Control yourself. Don’t try to control the environment. The sum and substance of the advice of Bhagavad- gītā. Don’t try to control the environment, that is beyond your power. Control yourself, there is your possibility, your possibility of freedom is there only. You try to utilise that, and automatically you will come to a plane. Gītā says that we should be totally indifferent to the atmosphere, to the environment. And dive deeply in connection of your own self, for the adjustment proper. And Bhāgavata says one step forward. “The environment is pure. Everything what is in the environment that is necessary for you at present. That is, not only you should be apathetic, but you must see that they’re all good. And the whole evil is within you. Everything is good and you are bad.” That is Kṛṣṇa consciousness.

But generally we’re habituated in the opposite. All blame we put on the environment. But the real chance of progress is just in the opposite line. You are responsible for all your difficulty. Your freedom has taken away from the sweet environment. The culprit is within. Why you have fallen here? You are responsible for that. And whenever that will be detected, the real symptom of the patient, then purification, curing, will be begun. Disease is here, the poison is here. You are meant, your prospect is real good, but you have acquired this stage of your life, self-acquisition.

So śaraṇāgati means this, it presupposes that, “I’m the worst, worst fallen.” Śaraṇāgati presupposes, its first condition that, “I’m the worst, I’m the most wretched, so most needy. So please forgive me and give Your Grace.” It presupposes, śaraṇāgati. Śaraṇāgati is not a form, but it is the very life, living thing. Not a form, not an ornament, but it is within. From the innermost heart it must come out, “That I’m really the fallen,” and the real progress will begin then. It is not a form, like a dress, śaraṇāgati. I’m taken the dress, garment, not like that. It is innate property. And he will think that, “I can’t become a śaraṇāgata, a true śaraṇāgata I can’t become.” It will continue, not a means to end, but it is the means, it is the end. Some say, being śaraṇāgata, being surrendered, then we shall go on with our own sādhana activities. But there is another class, it is mention in Prapanna-jīvanāmṛtam. The śaraṇāgati is the end of life. It is so powerful, and so simple, and plain, and natural. Śaraṇāgati is itself, in itself it is fulfilment. Some are of this opinion. Others will come here automatically, in the background. Śaraṇāgati is itself the end of life. So much stress has been given in śaraṇāgati, surrender. Surrender means automatic acquisition of the highest association, cannot but be. First surrender then you’ll get, no. As much as you surrender, so much you’re getting, already. Cash payment, not a post dated cheque. Ha, ha.

In the last war, the second great world war, the British came and offered India that, “After this war is finished we shall give independence to you.” Gandhi and other leaders they proposed like that. But Gandhi told, “No, you give us independence now, and we shall allow you during the war, to utilise this country as you feel it necessary.” But one ______ [?] and some gentleman came, they did not agree to that. At that time Gandhi told, I remember, “Post dated cheque. You want to give a post dated cheque. After so many days you’ll be able to cash it. No, I’m not ready. You give it now. And we’re giving you full permission that during war time you’ll be able to use this country in any way you like. We shall give it to you, but give independence now.” But they did not give. So that “British quit India”, that movement, August movement, do or die, that was begun. Forty two, August.

Devotees: _______________________________________________________________________ [?]

...

Śrīla Śrīdhara Mahārāja: ...but his inner tendency was towards Vaiṣṇavism. Some says that he was Brahmā who stole the cows in Vṛndāvana, and was punished to have a future birth in the Muslim section, yavana. And by that curse he had to be associated with the yavana section, who can deal cruelly with the cow section.

Now that Haridāsa when got his mature age, gradually associated with Advaita Prabhu in Śāntipura. And by his association he took the Name of the Lord, especially.

And the Muslim section was at that time they were ruling the country. So they could not tolerate so easily that a Muslim will go on with Hindu practices, taking the Name, converted into Hinduism, into Vaiṣṇavism, they could not tolerate.

So he was punished very severely by the present rulers, so much so, that he cannot, none can, getting that punishment none can live. That is whipping in twenty two markets. In the market whipping goes on until he became unconsciousness or so. And Haridāsa Thakura was ordered to be whipped in twenty two markets in the presence of the public, so that none can be bold enough to accept Hinduism. That was the punishment. Haridāsa Thakura survived all that punishment.

They thought, the whippers found that, “He has gone, dead.” Left him in the Ganges water.

And Haridāsa Ṭhākura swam away from Kalna to Śāntipura. And there they thought he’s dead.

But Haridāsa Ṭhākura with Advaita Prabhu, he began his life of a Vaiṣṇava. And when Mahāprabhu came out in the public life of preaching Hari Nāma, then They all joined together. And Haridāsa Ṭhākura and Nityānanda Prabhu They were ordered first by Mahāprabhu to go on preaching in the public. “Go and approach anyone and everyone, and ask them to take the Name of the Lord.” The first batch of preachers was Nityānanda and Haridāsa. By order of Mahāprabhu They approached the public, whomever They found They requested them.

And Jagāi, Mādhāi were two guṇḍās at that time. They came out from the brāhmaṇa section, but very nasty in their habits, taking wine and all sorts of intoxication, and dealing cruelly with all. And perhaps something they got indulgence from the ruling society. So backed by them they used to do anything and everything, molesting.

And they meet these two devotees, Nityānanda and Haridāsa. “What are you out for?”

“We want to preach Kṛṣṇa Nāma.”

And they attacked Them. “Kṛṣṇa Nāma?” And Mādhāi threw a rejected earthen pot onto the head of Nityānanda Prabhu. And there was wound and blood oozing.

Then Jagāi came to offer, “What are you doing? So much is not good.”

In the meantime it was reported to Mahāprabhu. Mahāprabhu came furiously. “Who is so courageous and wounded Nityānanda and making bloodshed of Nityānanda? I can’t tolerate. I shall do anything and everything to punish that rogue. Who is he?” Mahāprabhu almost forgot Himself that He’s to play the part of a devotee. He was so much removed by seeing the bloodshed of Nityānanda.

But Nityānanda Prabhu stopped Him. “Don’t forget that in this Avatāra We’re not to take any aggressive measure. You forget that.”

Then Nityānanda Prabhu pleaded for Jagāi. “Mādhāidid the wound and Jagāi opposed.”

Then Mahāprabhu said, “You have helped Nityānanda sympathetically?” Then Mahaprabhu embraced Jagāi.

Then Nityānanda Prabhu recommended, “Jagāi and Mādhāi, they’re coming from the, two fruits from the same stem. One has received Your grace and the other, it does not look well that another should be given out.”

Then Mādhāibegan to cry.

Mahaprabhu asked, “You have done wrong to Nityānanda. You must beg forgiveness to Nityānanda.”

And he did so, then Mahāprabhu accepted him also.

And that was the first step of the preaching Hari Nāma in Navadwīpa.

There was uproar in the town. “O! Two guṇḍās, furious guṇḍās, Jagāi and Mādhāiconverted by Nimāi Paṇḍit. They’re now supporters of Nimāi Paṇḍit.”

Jagāi and Mādhāiwere completely transformed. Their mentality, wholesale changed, began to cry, incidentally weeping and crying. “What we have done in our past life, lost, now how we can get relief from so many past heinous deeds that we have done?” In this way, and taking the name and crying, wholesale conversion. And they’re giving some service in the Ganges ghāṭ. They used to, those that come to take bath, they engaged themselves to cleanse the Ganges bathing ghāṭ. As people come and they pray, “We do not know, we are so much rogue, we have done mischief to the public, innumerable public injured and wounded by us. We do not know whom we have given trouble. We beg forgiveness, forgiveness to you all, we have displeased you all.” Who have come in the Ganges to take bath, they are cleansing the ghāṭ and praying forgiveness from the public. “We don’t know whom we have affected, but please forgive us.” In this way they began their life.

Haridāsa Thakura was there. Then when Mahāprabhu took sannyāsa...

85.09.27.B_85.09.28.A

Śrīla Śrīdhara Mahārāja: ...and Haridāsa Ṭhākura was there. And Mahāprabhu begged a small garden from the Guru of Pratāparudra. He asked that, “A secluded place, I want for My purpose.” And that was granted to Him, and He put Haridāsa Ṭhākura there, little secluded, far from the temple of Jagannātha. That the Jagannātha pūjārīsmay not see any disturbance that, “A yavana has come, we shall touch the yavana, and then to enter the temple that won’t be allowed.” So a little far off, Haridāsa Thakura was put.

And Rūpa, Sanātana, when they came they also put up with Haridāsa Ṭhākura. Because they had also some bad name of close association with the Muslim ruler, so the orthodox section may not accept them in connection with Jagannātha worship. So they used to remain with Haridāsa Ṭhākura and did not come in the street where Jagannātha pūjārīsare roaming freely, to avoid them.

So much so, that one day when Mahāprabhu was in Toṭa Gopīnātha where Gadādhara Paṇḍita used to have his Gopīnātha worship. Sanātana went over the hot sands of the sea shore. He did not use the ordinary road. But he went over the hot sand at noon time. And there was some blisters under his foot.

Mahāprabhu told, “Why did you not come through the ordinary way? That is cooler.”

“No, I can’t come thereby. So many priest there wandering on those streets. They may have some touch and they will consider it in some hesitating way. So I have come on this.”

So very carefully avoided, did not give any room for complaint against them. Only from far away they used to have darśana of the temple, the highest crown of the temple. And they never did enter into the temple. So they have dealt so intimately with the līlā of the Lord, but they have not entered Jagannātha temple. So what is temple entry?

One advocate, when Prabhupāda used to give his class in Purī, one advocate was absent, disciple.

Prabhupāda asked, “Where is that gentleman? I don’t find him in the class.”

“He has gone to Jagannātha temple to have a darśana of His ārati.”

Prabhupāda told, “O, he has gone for eyes exercise.”

Śruti krta patha [?] Our eyes should be guided by the ears. Ear will guide the eye, how to see, what to see. Then the eye can see properly. On the whole it is all transcendental. But still through the, we can use our worldly, this body experience, eye experience, ear experience. All experience may be gradually converted into spiritual feeling. For the beginners there’s no other way but to begin with their senses. But gradually from sensual, from the experience of senses they’re expected to go on in the spiritual conception. And the sound comes to guide, generally. So our ear guides the eye. Śruti krta patham. The ways where the eye is guided by the ear. Śruti means ear, śruti guides the eye, then I can feel what is what.

So in the tīrtha, in the place of pilgrimage, the pāṇḍās are there, they guide the people. “Here is this, here is that, here is that.” Otherwise one, only by means of seeing cannot understand what is what.

So Haridāsa Ṭhākura took Name. He converted one prostitute, sent by one wicked leader of Bengal. He could not tolerate Haridāsa Ṭhākura’s fame. “That he’s a sādhu? He was a Muslim. What kind a sādhu is he? He’s a hypocrite, he’s showing to the public he’s a great saint.” So he sent one prostitute. “I shall reward you if you can spoil that hypocrite saint.” So according to his direction the prostitute went to see Haridāsa Ṭhākura in the hut.

He was alone taking the Name of the Lord. And continuously three nights she hunted the place.

Haridāsa Ṭhākura said, “I’m taking the Name and there’s some limit. Until I can finish the number I can’t talk with you. You please wait. Then I shall fulfil your desire.”

And after three nights that prostitute’s mental mind was changed. And then she wanted from Haridāsa dīkṣā, initiation in Name. And Haridāsa Ṭhākura gave her. And then, the cottage he left for her. “Do some service of the Tulasī plant, and live here, and take the Name.” And Haridāsa Ṭhākura left for some other place. Then Haridāsa Ṭhākura’s name was spread long.

After that when he was living in Purī, with Mahāprabhu, then he thought that Mahāprabhu will disappear very soon. He wanted to go before that, and proposed to Mahāprabhu that, “It is in my mind that You won’t stay for so long time. I want to go away before you.”

“Then, why do you like to do this?”

Haridāsa Ṭhākura told that, “I’m too old. I can’t finish my regular counting of the Name. I do not like to stay any longer here.”

Then one day, Mahāprabhu with His party approached Haridāsa Ṭhākura, “How you are?” Began saṅkīrtana in the compound.

And Haridāsa Ṭhākura, “I’m ready my Lord.” As if by his own will he’s going away. Then Haridāsa Ṭhākura he took Mahāprabhu very close to his body and put his eyes on the face of Mahāprabhu and took His feet on his breast, and taking the Name of Kṛṣṇa Chaitanya. The whole life he took the Name of Hare Kṛṣṇa, but at the time of his departure he began to take “Śrī Kṛṣṇa Chaitanya, Śrī Kṛṣṇa Chaitanya,” and left the world.

And Mahaprabhu told, “Haridāsa Ṭhākura, what type of saint he was. At his sweet will he left the body and went away, like Bhīṣma.”

Bhīṣmagot a boon off Ichamitra [?], “Whenever you desire you can leave the body.”

[mahā-yogeśvara-prāya dekhi’ svacchande maraṇa] ‘bhīṣmera niryāṇa’ sabāra ha-ila smaraṇa

[“Seeing the wonderful death of Haridāsa Ṭhākura by his own will, which was just like a great mystic yogī’s, everyone remembered the passing away of Bhīṣma.”] [Caitanya-caritāmṛta, Antya-līlā, 11.57]

Haridāsa Ṭhākura passed in such way that all came to remember that Bhīṣma’s passing away at his sweet will, Haridāsa. And the peculiarity, he took the foot of Mahāprabhu on his chest, and fixed eyes on His face, and he began to chant.

‘śrī-kṛṣṇa-caitanya’ śabda karite uccāraṇa, nāmera sahita prāṇa kaila utkrāmaṇa

[“While chanting the Holy Name of Śrī Kṛṣṇa Caitanya, he gave up his air of life and left his body.”]

[Caitanya-caritāmṛta, Antya-līlā, 11.56]

And while taking the Name of “Śrī Kṛṣṇa Chaitanya, Śrī Kṛṣṇa Chaitanya,” the life vanished, passed away. Then all the party began saṅkīrtana. Mahāprabhu took Haridāsa’s body on His shoulders, and began to dance madly. Then after that He took him to the sea shore, and there a pit was dug, and there put. And first Mahāprabhu gave pādodaka on His body, then all. Before that the devotees took feet water, Haridāsa’s feet washing water they took, and drunk. And then saṅkīrtana. The samādhi is still there. Everyone goes and sees Haridāsa Ṭhākura’s samādhi. Haridāsa Ṭhākura passed in such a way.

Hare Kṛṣṇa. The Name. Haridāsa, three lākhs, one crore of Name he took in a month. Three lākhs _________ [?] every day three lākhs, so in thirty days ninety, and ten more added. One crore in a month generally he used to take Name. So three lākhs means at least from twelve, fourteen hours at least, fifteen hours, he used to devote in taking the Name so much time, we’re told. But who can take very swiftly, they can take with in four hours one lākh, or five hours, but a little distinctly, then utmost seven hours. Haridāsa Ṭhākura, Name, taking the Name. The example set by him, how one should take the Name of the Lord, and pass his time. And as the result of the Name, how one can develop his love. And this is the peculiarity, the whole life he took the Name of Hare Kṛṣṇa, and just when he’s passing away, took the Name of Śrī Kṛṣṇa Chaitanya, and left the world. Gaura Hari bol. Ke?

Devotee: ________________ [?]

Śrīla Śrīdhara Mahārāja: __________________________ [?]

...

None is responsible for my position. I’m responsible for my position, present position. To find faults...

__________________________________________ [?]

...

Devotee: _____________________________ [?]

Śrīla Śrīdhara Mahārāja: O, who am I? Where am I? What is my goal? What is my enemy? These general questions in life to be solved, fundamental difficulties. We’re busy in particular things, small particular petty things drawing our attention, avoiding big problems of life, real problems of life. Irrelevant, we’re busy with irrelevant things.

nidrayā hriyate naktaṁ, vyavāyena ca vā vayaḥ

divā cārthehayā rājan, kuṭumba-bharaṇena vā

[“At night we see two things; either sleep or playing with women (sex indulgence). And the day-time is spent either in search of money or by serving the relatives.”] [Śrīmad-Bhāgavatam, 2.1.3]

That should be readjusted, replaced. Once, Bon Mahārāja went out for collection during the monthly celebration Calcutta Maṭh. He was pointed by some mischievous persons, they pointed out to a prostitute’s house. “Go that house and there you will get much money.”

He went, and the lady came out. Then finding her Bon Mahārāja became little perplex. Anyhow he gave a letter __________ [?], and invited her to the Maṭh and came away.

And these people who suggested that house, they’re smiling within them.

Then Bon Mahārāja came and told to our Guru Mahārāja, “I won’t go for collection. Such is the condition.”

Then Guru Mahārāja came out with his argument and his direction. “Those that have left their own property, I’m sending them again for the property; that is, collect money, beg money. They have left their own wealth at home, left everything and come here. And I’m sending them from door to door to collect that same thing what they’ve left already in their house. Am I doing wrong? No. Why? We must learn to use everything in the service of the Lord. If we leave anything: that will wait and capture me one day. So everything we shall learn how to utilise anything and everything for the service of the Lord.”

anāsaktasya viṣayān, yathārham upayuñjataḥ

nirbandhaḥ kṛṣṇa-sambandhe, [yuktaṁ vairāgyam ucyate]

[“That renunciation in which there is no attachment for the objects of the senses, but in which everything is seen in relationship to Kṛṣṇa and all things are engaged in His service is called yukta-vairāgya, or practical renunciation.”] [Bhakti-rasāmṛta-sindu, Pūrva-vibhāga, 2.126]

Find out the clue how we can utilise everything for Kṛṣṇa. That is what is necessary. Not avoid anything, but adjustment. Not avoidance but adjustment is necessary. Maladjusted are we at present. Proper adjustment is necessary in life. Nothing is our enemy, all friend when we see them in Kṛṣṇa connection. The standpoint, the outlook should be changed. Nothing should be left, but adjustment is the main thing, that is what. No one is enemy, only the anomaly within me. I’m viewing things for separate interest for me. That is māyā, suffering from māyā, that is misconception, misreading, misbehaviour. That should be purified. Separate interest should go, and the centre interest, that is Kṛṣṇa interest, will come within us. That is what is necessary really, because we belong to Kṛṣṇa. We have got a duty towards Him, and our duty is to handle everything for Him. A general reasonable thing, neither to enjoy, nor to renounce.

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]

They’re like ghosts. The idea of leaving anything, dissociate, or to associate with self centre, these are two ghosts. The ghosts should be leaven off. And life real must come out, that, “I’m an agent, not master. I’m an agent and to do my duty as an agent of the centre, of the Supreme, of the beautiful, of the Absolute Good.” This is necessary. I’m to adjust properly. The poison’s within not without, but undesirable thing, is within me, none can oppose, none can do anything. Any opposite incident, apparently, that is also necessary for my change. Whatever we think undesirable in the outside, that is necessary for me to pass the examination. That is a test to me, we’re to take it like that. So no complain against anyone in the paraphernalia. That is the central teachings of Śrīmad-Bhāgavatam. Everything is good, only my self is bad. I must turn me. Only centre minded, centre interested, then everything is all right.

[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]

“Who is satisfied with My position, then from every direction, waves of happiness, ecstasy, will come towards him. Only be satisfy with Me. Don’t hanker for anything else. Then you’ll see that from all directions only happy news is coming to you, happy waves are coming towards you. Only be faithful.”

You’re a traitor now, living the life of a traitor. You belong to your master, your Lord, your relation absolute. And you want to become master. Or if you can’t become master of the environment, then you want to retire, that is strike, you take to strike habit, no work. Either work for me or no work. Bhukti and mukti. These two are ghosts, piśācī hṛdi varttate. And as long as such aspiration, these two ghosts, of lord it over, or to shun everything. Those ghost should be got rid of.

Then you are all right, you are wholesome and healthy. You’ll be able to feel your self you’re quite at home. Back to God, back to home. Home comfort you will feel, you are in your own soil, you are a child of your own soil. Only this central thing, what is bhukti, mukti - neither stop work, nor work on your whim. Systematic work for the satisfaction of the centre, that is what is necessary. Don’t try to find out your enemy outside, it is all within, adjustment proper, you’re to adjust yourself properly. And for that you must seek some help, from similar persons that are adjusted. You’re to take help from them, without any complain, useless complain.

A bad workman quarrels with his stools. Stools come from his own body according to his food or something. But no quarrels have any effect with ones stools. So you have earned such environment. It is like stool. This environment where you are staying it is like stool to you. It has come from within you, within your mental body this environment has been produced. So no complain, complain within, complain with the food, and not with the stools. Your judgement should take place before you take something, not the stools, the result, but when you begin. Where you begin, you be particular there. The environment is like, it comes from within you, as a result of your own activity. But you be careful when taking the food which you imbibe there.

Śravaṇa,kīrtana, sādhu-saṅga, there you concentrate yourself. And this is your own product, environment is our own product, comes from us. So must not be complainant to any other, but try to concentrate all your energy within you, all, how to guide you? How to guide your own self? That is the question. How can I do that? Sādhu-saṅga, śāstra-saṅga.

Hare Kṛṣṇa. Hare Kṛṣṇa. Hare Kṛṣṇa.

Neither stop, nor opposing, energising, saved from the - more details. Anyābhilāṣa, karma, jñāna.

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]

sarvopādhi-vinirmuktaṁ, [tat paratvena nirmalam / hṛṣīkena hṛṣīkeśa-sevanaṁ bhaktir ucyate]

[“Pure devotion is service to the Supreme Lord which is free from all relative conceptions of self interest.”] [Nārada-pañcarātra]

Upādhi, that is not natural, which comes from outside like parasites. So many branches in the tree which is not a part of that tree, parasite.

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

Anyābhilāṣa, fleeting desire, endless, without any plan so many fleeting desires are coming and going. They should be avoided. Our karma, organised way, to make my self master of all the energy I can find, karma. Or to leave everything, give up the company of anything and everything. All is bad. Everything is injurious for life, don’t want anything. That is also more difficult position. Mukti, that is more injurious to us, such as liberation, disconnection with everything. Proper connection is necessary, not disconnection.

So our Guru Mahārāja often he told, “Religion is proper adjustment.” Not renunciation, nor exploitation. That is the nature of dedication. Dedication, all duty, and that becomes in the highest stage, love, action of love. Then duty becomes sweet. In the beginning duty may not be sweet, it is directed by saints and the scriptures, but when that duty towards Kṛṣṇa ends, the relation with Kṛṣṇa becomes very sweet. Then we’re in rāga-mārga, in Vṛndāvana circle. In Vṛndāvana circle, to satisfy Kṛṣṇa all such activities are very, very sweet. So sweet they cannot leave that in any way. They can give their life, but they cannot leave that duty.

Mahāprabhu told, Śrīmad-Bhāgavatam, in the last stage of revealed scriptures it is told like that, a loving life for the Lord of all. So when we’re very much particular for others conduct, we lose our time and every. That is rather, reactionary. If we try to find fault with anyone, that fault comes to me, especially when that is in the devotional section. That will come to me. I’m incurring the poison in his body and by connecting me with that that poison is coming to me, so avoid that. Try to find good things in others. That will help you.

There was a system in our Maṭh in the time of Guru Mahārāja. Guru Mahārāja ordered to praise one Vaiṣṇava, ordered one Vaiṣṇava to praise another Vaiṣṇava, especially who does not like him. That means he’s forced to find out where is goodness in whom he can’t like. He should try to find out good things in him. That will help him. Vaiṣṇave ________ [?] He will search, eliminating the bad things in his conception, he will search after if anything good there. And thereby he’ll be benefited, that will come to him. No culture with any bad things anywhere, especially in the devotees. Because the devotees, the surrendered souls, Kṛṣṇa has taken their charge. What is good and bad, that is in the responsibility of Him. That badness, that evil thing in a devotee may disappear any time, or Kṛṣṇa is continuing to serve some purpose there. We’re to see like that. Who are under His direct charge, in charge of Kṛṣṇa direct, ananya-bhāk, we must not go to criticise them, we’ll be in great difficulty. We’re to try to find what is good in them. That will help us a great deal. This is not theoretical thing, all practical things here. Gaura Hari bol.

Rādhānti Mahārāja: ___________________________________ [?]

Badrinārāyaṇa: Rādhānti Mahārāja enquires, “What is the relationship between Viśvarūpaand Nityānanda Prabhu?”

Śrīla Śrīdhara Mahārāja: Viśvarūpa and Nityānanda Prabhu? O, Mahāprabhu’s elder brother Viśvarūpa, and Nityānanda. Almost of same, there. Śacī Devī saw Viśvarūpain Nityānanda, sometimes She saw.

Rādhānti Mahārāja: ___________________________________ [?]

Śrīla Śrīdhara Mahārāja: When Viśvarūpameet Nityānanda He was was absorbed in Him.

Badrinārāyaṇa: Mahārāja. Rūpa and Sanātana, they received śikṣā from Mahāprabhu, and mantram?

Śrīla Śrīdhara Mahārāja: Mantram they got elsewhere. Rūpa Goswāmī got from Sanātana. And Sanātana got from one Vidyāvācaspati, elder brother of Sārvabhauma, previously. And Mahāprabhu did not interfere with that. And Jīva Goswāmī got from Rūpa. From Sārvabhauma’s brother Vidyāvācaspati, from him Sanātana took. From Sanātana, Rūpa, and from Rūpa, Jīva. That is the spiritual hierarchy there.

85.09.29.A

Śrīla Śrīdhara Mahārāja: ____________ [?] this mental danger, that is not less important than the physical. The cause and the effect. The cause is more important than the effect. Cause may be easily handled, but effect is inevitable. We can try to change the cause, but to change the effect is not very easy. That wants some special power.

When Kṛṣṇa finished His period of staying in Gurukula, then He proposed, as usual, to give dakṣiṇā to Gurudeva. Then Gurudeva referred to his wife. “Ask Your mother what she wants as dakṣiṇā from You, if anything.”

“You have some extraordinary capacity. You are not one with us. We’re told like that. I lost one child, one son. If You can give him back, that is my request to You as Guru dakṣiṇā.”

And Kṛṣṇa went to search, then that Sankhasura, here, there, and gave his dead son back to the parents. And we’re told that is Madhu Maṅgala. Anyhow came to Vṛndāvana, and there and then got her son. His teacher’s name was Sandīpanī. To get, to bring back the dead son.

Arjuna once could not keep his promise of protecting a particular child of a brāhmaṇa, and failing which he will enter into the fire. And Arjuna failed, he tried his best to protect by his net of arrows. But as soon as the child was born, and it cried, and disappeared. Arjuna could not keep, then Arjuna going to enter into the fire.

Then Kṛṣṇa came suddenly, “What are you doing My friend?”

“I have failed to keep my promise, so I’m going to enter, to finish me.”

“No, no, no. I shall try to get the child back.”

He took Arjuna, went to the subterranean region, and showed Arjuna that other boys are also there, and took them. So this is miracle of the all powerful, almighty.

Badrinārāyaṇa: Mahārāja. We also heard that Viṣṇu wanted to have the darśana of Kṛṣṇa.

Śrīla Śrīdhara Mahārāja: Who?

Badrinārāyaṇa: Viṣṇu, Nārāyaṇa.

Śrīla Śrīdhara Mahārāja: When?

Badrinārāyaṇa: When Arjuna and Kṛṣṇa went to visit Him, They saw that He wanted to have Their darśana so He made that arrangement.

Śrīla Śrīdhara Mahārāja: Ah. Made that arrangement at Bali Mahārāja’s place, Pātāla. And there, Viṣṇu told to Bali that, “I shall be with you in the Pātāla. Ananta Deva or some, He wanted to see Kṛṣṇa. It is mentioned there.

Badrinārāyaṇa: Yes.

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

Badrinārāyaṇa: Rādhānti Mahārāja enquires that, “The mantram which was given in dream to Keśava Bhāratī Mahārāja by Mahāprabhu, is that the same sannyāsa...

Śrīla Śrīdhara Mahārāja: Not in dream, but before taking sannyāsa mantra He asked Keśava Bhāratī, “I have got a mantram in dream.” Mahāprabhu got in dream. “You please see whether it is the same.” And Mahāprabhu gave it to the ear of Keśava Bhāratī, and from him He took it again. Mahāprabhu told that, “I have got in dream this mantra of sannyāsa. You please see whether it is there right or wrong.” In this way He gave it to the ear of Keśava Bhāratī, and then again from him He took.

Keśava Bhāratī told, “Yes. it is the mantra. Tat tvam asi. You are that.”

And Murārī Gupta he made the interpretation in another way. Tat tvam asi. “You are the same, but, you belong to the same. Tat tvam asi. You are not one with Him, but you belong to Him. Tasya tvam asi. You are not Him, but you belong to Him.” That is given. It is Veda mantra, it is all right, but we misinterpret that we are Him.

...

Devotee: ____________________ [?]

Śrīla Śrīdhara Mahārāja:

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]

Bhaktivinoda Ṭhākura’s one hundred and twenty Names for the Lord [Śrī-Kṛṣṇa-Viṁśottara-Śata -Nāma], but a speciality in Jagannātha to grace the fallen. With a special will He has gone there, to be kind to the fallen, not to reject. And that is mainly in His prasāda, prapañca jaya. Food is the most original and imperative thing. We cannot live without food, and if food solution is there everything is solved. Sakala prapañca jaya.

[jugala-mūrti, dekhiyā mora, parama-ānanda hoya] prasāda-sevā korite hoya, sakala prapañca jaya

[“Beholding the Deity forms of the Divine Couple, Śrī Śrī Rādhā-Kṛṣṇa, I feel the greatest joy. By honouring the Lord’s prasāda, I conquer over all worldly illusions.”]

[The Songs Of Bhaktivinoda Ṭhākura, p 37]

The first principle of life of life we can’t avoid, that is to take food. And if there is medicine in the food, automatically everything will be solved. So food problem is being solved in Jagannātha. Try to honour the food, prasāda. What you are indenting within you, let that be purified, not anything loan. That is, should not be, whatever we’re taking, no loan to the nature. To save us, we’re taking food, that is a loan to the nature, and we shall have to pay for that. But by prasāda, if we take, then it’s solved, it will solve the whole problems of life. It will gradually draw us towards Jagannātha, instead of taking away, to realise the debt. In other places food means nature’s loan, but here prasāda ________ [?] And if that problem is solved, everything will be automatically solved.

tāvaj jitendriyo na syād, vijitānyendriyaḥ pumān
na jayed rasanaṁ yāvaj, jitaṁ sarvaṁ jite rase

[“Even if a person has conquered every sense other than the tongue, he cannot be said to have subdued his senses until he has conquered the tongue and the sense of taste. The sense of taste is the strongest sense and is the most difficult to control, especially when it becomes more acute as a result of hunger.”]

[Śrīmad-Bhāgavatam, 11.8.21]

All other senses are controlled save and except the tongue, but that will not be reliable, they’ll come again. And in the case of tongue, if we leave it, the taste and food, it will increase. So the only way to conquer the tongue is to take prasāda. And if tongue is conquered all other senses are automatically conquered. Tāvaj jitendriyo na syād, vijitānyendriyaḥ pumān, na jayed rasanaṁ yāvaj, jitaṁ sarvaṁ jite rase. In Bhāgavatam.

indriyāṇi jayanty āśu, nirāhārā manīṣiṇaḥ
[varjayitvā tu rasanaṁ, tan nirannasya vardhate]

[“By fasting, learned men quickly bring all of the senses except the tongue under control, because by abstaining from eating such men are afflicted with an increased desire to gratify the sense of taste.”]

[Śrīmad-Bhāgavatam, 11.8.20]

The ordinary speculationists, they by fasting try to conquer all senses, by fasting. Bhāgavata says that apparently it may seem to be conquered, but, indriyāṇi jayanty āśu, nirāhārā manīṣiṇaḥ, varjayitvā tu rasanaṁ, but the tongue is not controlled by fasting. It will rather increase, and whenever it has the chance to take food, all indriyā will come back again.

indriyāṇi jayanty āśu, nirāhārā manīṣiṇaḥ
varjayitvā tu rasanaṁ, tan nirannasya vardhate

Opposite, so, tāvaj jitendriyo na syād, vijitānyendriyaḥ pumān. So when the other senses are conquered, an intelligent man must not think that he has conquered his senses, as long as his tongue is not conquered. And jitaṁ sarvaṁ, and when the tongue is conquered, everything is conquered. To conquer the tongue is only prasāda.

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]

yajña-śiṣṭāśinaḥ santo, mucyante sarvva-kilbiṣaiḥ

[bhuñjate te tv aghaṁ pāpā, ye pacanty ātma-kāraṇāt]

[“Saintly persons who partake of the remnants of sacrifice become liberated from all the sins arising from the five kinds of violence to living beings. But those who cook for their own consumption, those sinners eat only sin.”] [Bhagavad-gītā, 3.13]

To take the remains of the yajña, that is which is offered to the Lord, and to take the remnants, that is the only way to conquer the tongue. So Jagannātha is there, distributing prasādam graciously, to solve the whole problem of life, that the seed is there to conquer the tongue, prasāda. Patita-pāvana jagannātha sarvveśvara, vṛndāvana-candra sarvva-rasera ākara. All sorts of engagements can be solved by Vṛndāvana Candra. We can get wholesale engagement with Him there in Vṛndāvana, He’s there. He can give us full engagement - nowhere else we can have that. So your need is such. Patita-pāvana. To get His grace means to get the key of solution of life. To enter into Vaikuṇṭha, the key is there, the prasāda.

What our Auravinda Locan Prabhu says? Eh? Is it reasonable?

Auravinda Locan: I have no intelligence to say nothing, no brain to say nothing, Guru Mahārāja.

Śrīla Śrīdhara Mahārāja: It is not the duty of the brain to undertake. Brain cannot catch it, touch it. What to catch, cannot touch it, it is something else. Jñāna śūnya bhakti. Brain also, it is not impossible for the brain to follow. The first principle necessity in life is food, and if that problem is solved then we’re saved from reaction. It is not non brainy thing.

___________ [?] says to preserve and to propagate, two natural tendencies in ones life everywhere. First to preserve and then propagate. So first life’s necessity is preserve, and that thing must be solved without producing any reaction. For every action there is reaction. I’m devouring him, he’ll be entitled to devour me. Action, reaction, your Newton will say.

Hare Kṛṣṇa. Patita-pāvana jagannātha sarvveśvara. Hare Kṛṣṇa. Hare Kṛṣṇa. And non-civilised persons they can approach Him. In the temple also so many obscene pictures are engraved there - figures. And when Jagannātha comes to see the town in the chariot, so many filthy words are also used by the pāṇḍās we heard. The nasty words they use before Jagannātha. Jagannātha enjoys that. That ādivāsī section in Orissa, in the beginning Jagannātha was in their possession, we’re told. Then the king took Him from there and constructed the big temple and installed Him there. The Lord of the ādivāsī - Jagannātha. ____________ [?]

Devotee: ______________ [?]

Śrīla Śrīdhara Mahārāja: Rāmacandra took the remnants of the Sabari. Devotion is their only wealth, nothing else. No etiquette, no cleanliness, no education, nothing of the kind. Only heart transaction is possible there in the lowest position. Śraddhā. No education, no civilisation, no formality, all these things absent. There also He’s taking the remnants the Sabari. Even Rāmacandra Who has come to show the moral ideal, and ideal character.

Hare Kṛṣṇa. No inclination, tendency towards - knowledge is rather egoism, a reactionary thing, it goes on searching everything for his own interest. Knowledge means to be master of many things. To search for mastership of the environment, knowledge means. But that is of no use for the soul.

Sacrifice, the most valuable thing, to learn to give away to the good, not to give away to anything and everything. As much as possible to give to the good, to the highest good. So that requires previous sukṛti we’re told. It is not chance coincidence. If we like to say chance coincidence, then we have to go far more below.

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

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

[Caitanya-caritāmṛta, Madhya-līlā, 19.151]

How we can acquire that fortune? Ajñāta-sukṛti. There comes the position of chance coincidence. Ajñāta -sukṛti. To us of course chance coincidence. But the Supreme, His grace, through His agents, causing sukṛti to so many, subconsciously. So much so that we’re told that we shall have a birth in India, that is also fortune, to have a birth in India.

bhārata-bhūmite haila manuṣya-janma yāra, janma sārthaka kari’ kara para-upakāra

[“One who has taken his birth as a human being in the land of India should make his life successful and work for the benefit of all other people [by preaching Nāma-saṅkīrtana, the chanting of the Holy Name of Kṛṣṇa.”] [Caitanya-caritāmṛta, Ādi-līlā, 9.41]

A chosen place. Subash Bose told that, “I love India because India is the favourite place of the Supreme Lord. In other places some agents, few and far between appeared, but in India so many incarnations of the Lord have come. It is a selected place for the Lord to help by the highest thing. So Bhārata.”

And ________ [?] told that, “In the whole of the world, India is the worst place. And in India the Hindus are the most nasty. Amongst Hindus the brāhmaṇas are the worst. And among brāhmaṇas the Nanda Kumar, he’s the worst of the worst.” So he justifies Nanda Kumar’s hanging.

And Burke’s side, on the other hand, in the British parliament told, “Hastings has murdered Nanda Kumar by the hands of __________ [?] his friend, judge.” Nanda Kumar had so much records in his hands, he could expose the Hastings to his friends and other parties. But Hastings made an intrigue, a conspiracy with his friend _______ [?] who was a high court judge, and gave a forgery case against Narida Kumar. And before the original case came to court, Narida Kumar was hanged. So Hastings was saved. So Burke told the British parliament, “Hastings has murdered Nanda Kumar with the hands of _______ [?] his friend.”

And in what connection I came to Nanda Kumar? Eh?

Devotees: Bhārata-bhūmite.

Śrīla Śrīdhara Mahārāja: O yes. Nikaulay [?] just came from the opposite side. “The worst people are the brāhmaṇas. Nanda Kumar is the worst, then whole brāhmaṇa section. And then the Hindus, and then India. India is the worst place in the world. And the Hindus are more worse. And then the brāhmaṇas, and then Nanda Kumar.” Coming from opposite side, his view, Nikaulay [?] A good prose writer in English.

And on the other side that German scholar. What is his name? He told, “In the treasure in the Upaniṣad there is such a valuable gem, ratna, that the whole world may be fed well, and they will be saved, and no part of that wealth will be spared. It will remain as it is. But in a smallest portion may save the whole world.” That was told by some German scholar. What is his name? He’s also a famous man.

Devotees: Max Mueller.

Śrīla Śrīdhara Mahārāja: Max Mueller. “A negligent part of that wealth what is in the Upaniṣad of India that may save the whole world. And it won’t be diminished by any point, it is such an eternal thing.” Max Mueller. Upaniṣad.

yasmin vijñāte sarvam evam vijñātam bhavati

yasmin prāpte sarvam idam prāptam bhavati

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

Enquire about that thing, by knowing which you’ll know everything, by getting which you’ll get everything. The key of the solution of whole life of the whole animation. Know that thing everything will be known. Get that thing everything will be got. Such a thing is there. It is possible. And the analogy, example given in Bhāgavatam [4.31.14]. Just pour water into the root, whole tree is fed. And put food into the stomach, whole body is fed. Something like that. Acyuta is like that. So the justification of that great advice.

“Give up everything, all sorts of duties. Come to Me. You’ll be saved.”

You’ll get the best benefit of your life. It is possible. So so many talks of difference not necessary. Only this advice can solve our whole life, not only all animation, the key to life is this.

And Vedānta is also saying, athāto brahma-jijñāsā. And in the hand of Mahāprabhu when that came, not only intellectual enquiry, but the earnest search of the heart for that thing, and that is Kṛṣṇa. That has captured in our heart, that has got possession in our heart. And we must run towards Him, the great beloved, lover. He’s not to give the solution of our intellect, but to solve our heart. Heart’s hankering may be solved. He’s such. Not only giving satisfaction to the brain, or our searching mentality, but it will give, supply the food of your heart forever. The wholesale satisfaction.

prati aṅga lāgi kānde, prati aṅga mora

[From Vaiṣṇava-padāvali - Anthology of Vaiṣṇava Songs, by Jñāna Dāsa]

“Every atom of your life will have its solution and the corresponding embrace of the other side. Every atom in your body is crying for satisfaction, and that is only possible in Kṛṣṇa consciousness.” Mahāprabhu told. “Not only you, your mind, or your feeling, every atom of you, and every atom of this world is only crying earnestly to have its satisfaction that can be had with Him. It is such, such thing is there.” Mahāprabhu told. “It is not Brahman, neither Paramātmā, not ordinary conception of Godhead as Nārāyaṇa, but only Kṛṣṇa consciousness can supply food to every atom of you, to the fullest satisfaction.”

This proposal, this idea, this discovery, is in our front. Then the proposal of the exhaustive solution for all of us, utmost solution. Prati aṅga lāgi kānde, prati aṅga mora. The devotee felt that, “Every atom of my body is only crying to be united with the corresponding atom of the Lord, Kṛṣṇa. He’s such, He’s so dear and so near, and so much necessity I have got with Him. It is not luxury. Kṛṣṇa consciousness is not a luxury that like a dress, like a fashion to satisfy a particular group, it is not that. The innermost need of all of the whole stuff within us.”

sarva-dharmān parityajya, mām ekaṁ śaraṇaṁ vraja

[ahaṁ tvāṁ sarva-pāpebhyo, mokṣayiṣyāmi mā śucaḥ]

[“Totally abandoning all kinds of religion, surrender exclusively unto Me. I will liberate you from all kinds of sins, so do not despair.”] [Bhagavad-gītā, 18.66]

In Gītā where so many different classes of religious conceptions have been dealt - Gītā is famous for its broad view giving position to so many classes of sādhana, and there at the topmost place this śloka.

“Give up all duties I have told so far. And the sum and substance is this. Come to Me and you’ll have your fullest satisfaction. The conclusion is this, winding up everything to that position. Give up everything, come to Me. All are provisional by gradual process, but the ultimate, absolute position is such on the whole. Give up everything, come to Me. I shall embrace you. You won’t have any loss in life.”

It is in Gītā. And Bhāgavatam in details, it is giving the description of that - how it is so, and what are the conditions of those that come in closer connection with Kṛṣṇa. How they live, how they go on in their life.

catur-vidhā bhajante māṁ, janāḥ sukṛtino ‘rjuna

ārto jijñāsur arthārthī, jñānī ca bharatarṣabha

teṣāṁ jñānī nitya-yukta, eka-bhaktir viśiṣyate

[priyo hi jñānino ‘ty-artham, ahaṁ sa ca mama priyaḥ]

[“O Arjuna, best of the Bhāratas, four types of pious persons worship Me: the afflicted, the seeker of knowledge, the seeker of worldly or other-worldly enjoyment, and the pure-hearted seer of the soul. After attaining sufficient devotional merit (sukṛti), they engage in My pure devotional service.”] [“Among these four types of devotees, the enlightened soul, who is My exclusive devotee and whose consciousness is fully absorbed in Me, is the best of all. Because I in My form of Śyāmasundara am very dear to this sage, he is also dear to Me.”] [Bhagavad-gītā, 7.16-7]

Those that come have different ulterior object. But jñānī has got some little substantial position, but,

yoginām api sarveṣāṁ, mad-gatenāntarātmanā

śraddhāvān [bhajate yo māṁ, sa me yuktatamo mataḥ]

[“Among all types of yogīs, the most elevated of all is the devotee who has full faith in the authoritative pure devotional scriptures, and who adores Me with all their heart by hearing and singing My divine glories, rendering all services unto Me. Certainly this is My opinion.”] [Bhagavad-gītā, 6.47]

“But such jñānīs are very rarely found who come to realise ultimately that I am everything. When they come in crores of a jñānī, one comes to understand I am everything, and becomes My devotee.”

Winding up, gradual process. ___________________ [?]

Badrinārāyaṇa: _____________________________________________ [?]

Śrīla Śrīdhara Mahārāja: ________________________________________________ [?]

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

85.09.30.A

Anurādhā: ______________________________________ [?]

Śrīla Śrīdhara Mahārāja: When I began to go to Gauḍīya Maṭh in the beginning, in an out-house room, there was the Mūrti of Mahāprabhu. I asked, This Mūrti is made of which, earth, or wood, or what?

The person I met he told me, “He’s Mahāprabhu Himself. Don’t try to see wood or earth or anything. Mahāprabhu Himself is there.”

Mahāprabhu Himself is here?

“Yes.”

I questioned then, “Why your Guru Mahārāja, who is supposed to be the greatest devotee, why he’s in the upstairs in another room? If Mahāprabhu Himself would have been present here, then who is the highest devotee amongst you, he should have stayed just in His side, in the side of Mahāprabhu. He’s staying upstairs in another separate room, and this is in the out-room, near the street, where everyone can see Him easily, He’s placed there. Why not your Guru Mahārāja is here by his side, if He’s Mahāprabhu Himself, not wooden, not earthen?

Then the answer came that, “He’s also in the side of Mahāprabhu in his heart, and that is the higher conception, and more real conception of Mahāprabhu there. Mahāprabhu’s presence is here also, and also in his heart. And that is the higher conception of Mahāprabhu, than this conception of Mahāprabhu.” He told something like that. “He’s always enjoying the presence of Mahāprabhu in his heart, as a higher type.”

I tried to understand. So Kṛṣṇa consciousness, God consciousness, is like that. Nearer cinmaya, Who is conscious, spiritual. And that is also, that connection has come to this mundane plane of our sense experience. He has come down. It is not to be neglected. But this conception, this presence of Him is considered to be the low order. Arcayam eva haraye. Arcā-Mūrti. He should not be reckoned as idol, it is also His presence, but in a gross way.

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]

When we do not learn to appreciate the presence of Lord in the heart of the devotee, only confined to such symbols, connected with God, we’re in the lowest class. But when we can trace the existence of God in the heart of the devotees our position becomes higher, we go to nearer realisation of Godhead.

Why the devotee as a man he’s captured by particular idea? That God idea, captured by God idea, and doing according to that. Just as iron is captured by the fire, so his heart is coloured with God consciousness, and all his activities are being regulated by that conception. What is that thing? More subtle, and more nearer approach to the reality, or consciousness, spirit, that controlling agency.

Then, when you can find His presence everywhere, that is again higher conception of Him. Without the outward show of the world experienced through our senses. Our deeper part can come in connection with the inner part of the outside. What we say it is not that, but something else within. Whatever we say is that thing, and not that thing.

Einstein. Einstein says, “If we’re to mention a particular thing, that thing and not that thing.”

Ha, ha. It is that thing. A is A, plus not A. That which does not come to our experience, it is on the background there. So many possibilities, past, future. A thing in the present is not the full thing. It’s past, it’s future, and it’s background is there.

yo māṁ paśyati sarvatra, sarvaṁ ca mayi paśyati

[tasyāhaṁ na praṇaśyāmi, sa ca me na praṇaśyati]

[“For one who sees Me in everything and sees the whole creation in Me alone, I am never unseen for him, and he is never unwitnessed by Me - he never fails in thinking of Me.”] [Bhagavad-gītā, 6.30]

“Who can see, trace Me everywhere, and everything in Me.”

Deeper vision, not only superficial vision. Not only eye or ear experience. Not only mental experience; mind is also limited to our own separate interest. Crossing that, beyond that, to see things in their own position, independent of my interest. In the interest of the whole; as much as we can conceive. So learn to see things and the deepest connection of the centre, Who is harmonizing all in, neha nānāsti kiṁcana.

[manasaivedam āptavyaṁ, neha nānāsti kiṁcana / mṛtyo sa mṛtyuṁ gacchati, ya iha nāneva paśyati]

[By means of the mind [purified by yoga] may this be understood: that there is no difference whatsoever between the Lord when He descends to this world [and the Lord in His transcendental abode, Vaikuṇṭha]. From death to death goes he who looks upon the Avatāras of the Lord as different [from the Lord in Vaikuṇṭha]. [Kaṭha-Upaniṣad, part 4, mantra 11]

In the Upaniṣads it is said, “Don’t see that everything, so many things are all independent. No. Interconnected, controlled, harmonised - try to see things like that, that will be proper vision. Neha nānāsti kiṁcana.”

Sarvaṁ khalv idaṁ brahma. [“Everything is one, Brahman.”] Whatever you see, many variegated things, that is connected with one. All those parts connected in such a very big thing, a part of the big thing. Try to see it like that. Brahman. Backed by the infinite. In the background of everything there is infinite, try to find, see like that. Try to have deeper vision, deeper estimation. Only suffering from experience of surface, and not the whole surface, a part of the surface. Measured by your eye, or your ear, or your touch, or something, you want to. That is frustration, that is misconception, that is deception. If you see only the partial, outer part of things, disconnected with the deeper position, the background; then you’re deceived - it is not that. Try to see the deeper connection on which they are sitting. It is not unreasonable. See in connection of the whole, everything is interconnected, and controlled by some unseeing force.

So, as the material things, so we can consider about the consciousness, the knowledge also like that. Partial representation of knowledge of this thing, that thing, that thing, that is also connected by a common centre. And we also cannot eliminate the plane of affection, love. That also we find here, there, scattered in different way. From mother to child, father to child, brother to brother, husband-wife, different kind. And that is also is not so many scattered things like so many sands. There is unity and quality, and the background, where from they’re coming away. In this way, we’re to trace the causal existence of everything, the background, and the thing who really harmonising all these scattered experiences, what is that?

yo māṁ paśyati sarvatra, sarvaṁ ca mayi paśyati

tasyāhaṁ na praṇaśyāmi, sa ca me na praṇaśyati

“One whose consciousness has raised to such a standard that he can see the background of everything as one. From one centre all these things are being handled, and controlled, managed. Wherever he goes he’s always with My connection. I’m not lost in him.”

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 he always sees Kṛṣṇa everywhere and in everything. He is known as an uttama-bhāgavata, one situated on the topmost platform of devotional service.”]

[Śrīmad-Bhāgavatam, 11.2.45]

In Bhāgavatam more clear. Sarva bhūteṣu yaḥ paśyed, bhagavad bhāvam ātmanaḥ. One who can see everywhere the connection of the centre, the background. And ātmanaḥ, and what is that reflection to him also. He himself also counted in his position. The centre and the object of experience, and also his own connection in that system, that whole. Sarva bhūteṣu yaḥ paśyed, bhagavad. See anything, and see the cause, the connection, central position, background. And also his own relation in that position. Three things: any particular experience - and the deepest root - and also the seers connection, the man who is having experience, his connection in that respect. Three things, accordingly.

In accordance to his position with the centre. And how he will be adjusted with that thing in consideration of his relation to the centre. Everything will be considered in relation with the centre, not independent transaction with part and part. From part to this whole, and from whole to this part, the seer, what will be my position to this part. It must be calculated through the centre and that will be real. That sanction from the centre, what is the relation. And the independent relation - I and he - that is māyā, that won’t stay, that is unreal. But if it comes to the centre it will be real, we won’t be frustrated, not disappointed. That sort of measurement, estimation, will be real estimation. Otherwise from part to part relationship, that is unstable, unreliable, and can’t stand. But the connection comes through the centre, it is substantial, it is real, it won’t frustrated us.

Darśana, śāstra darśana, philosophy means in India, in Sanskrit, darśana. Learn to see, learn to experience things, what is what. Your superficial estimation is not the whole thing. Learn to see things, to know things, sambandha jñāna, what is your position in the environment, and what is the environment real. Only your eye experience, ear experience, etc., or something more in the background? And how that can be understood, by only your reason? No, all these are negative. Your reason is futile to understand the infinite.

Then, how it can be known? That infinite - He Himself - He’s not an object of your experience. He’s far, far above. So He has got His own responsibility: to make you know about His position as the controller of the whole. And His agents, and His announcement, is also sent to you, to make you understand that where from your creation, your sustenance, and your destruction, is being controlled. Try to meet with Him, and try to make some understanding with the superior power about your own living.

Athāto brahma-jijñāsā. Enquire about the place where you are living, enquire. And the enquiry must be substantial, not superficial, must be real. Where you are enquire your environment, and not superficially, but with real attention to understand where you are. Who are above you, who are lower than you - lower than, higher than you - study all these things. That will be really beneficial to your own interest. Otherwise you’ll do something and you’ll see that has gone away somewhere else. Your treachery to your own self. The ways you are living that is a treacherous life to ones own self. Understand things outside, what is what, and then live.

So ordinary persons they cannot give up their lively duties, necessities. So the higher agents they mix in their daily duty something about, of the above truth - varṇāśrama dharma. In daily life, so many duties we’re to discharge, so many necessities we’re to undergo; and that is mixed within that varṇāśrama. Then, giving up that, exclusive enquiry about the environment, and ones own self - that is jñāna. And then, in the third plane, the practical life in connection with that infinite, it is also possible. Going on duty as we do here in our superficial necessity, in obedience to our superficial necessity.

So in the connection of our infinite, there is also such a life, so many duties, and that is mixed with that central interest, and your deepest interest. Jñāna śūnya bhakti. Going on with duties, connecting with the centre, it is in the eternal position, no death can remove that thing. In the connection with the centre when we’re doing some duty, no death can challenge that eternal conduct. Jñāna śūnya bhakti. In other words, the plane of service, and the plane of exploitation or enjoyment, and that is dedication. And in the middle then renunciation, abscissa, a no man’s land, the border of the two planes, Brahman and Virajā. This is long and short. And then in details we’re to study all these things, so many things. Ādau śraddhā tataḥ sādhu-saṅga, bhajana-kriyā, anartha-nivṛttiḥ.

[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-sindhu, 1.4.15-16]

The five stages, [śravaṇa-daśā, varaṇa-daśā, sādhana-daśā, āpana-daśā, prapanna-daśā] Śravaṇa-daśā in the stage of enquiry. Then the stage of admission. And the stage of temporary duty. And then to be established in ones own post of service. And then to be harmonised totally with the centre. Five stages.

And again subdivided. Śraddhā, sādhu saṅga. First, such sort of peep of enquiry into the eternal life, śraddhā. Then our association with those experts of that plane, sādhu saṅga. Then, what is recommended by him to go on doing those things, bhajana-kriyā. Then undesirable things are eliminated fully [anartha- nivṛttiḥ]. Then we get our continued position of the divine life [niṣṭhā]. Then we experience the real attraction, worth and attraction for that sort of spiritual life [ruci]. Then so many symptoms come down of divine life in our own existence [āsakti, bhāva]. Then gradually we merge into the interest of God and find our true self there in His relationship only [prema]. So subdivisions are there also.

‘śraddhā’-śabde — viśvāsa kahe sudṛḍha niścaya, kṛṣṇe bhakti kaile sarva-karma kṛta haya

[“Śraddhā is confident, firm faith that by rendering transcendental loving service to Kṛṣṇa one automatically performs all subsidiary activities. Such faith is favourable to the discharge of devotional service.”] [Caitanya-caritāmṛta, Madhya-līlā, 22.62]

Śraddhā, faith. Faith is so real that Christ left his, this life, finished this life playfully. Forgetfulness of the interest of this life so totally. So faith is so substantial. Socrates also gave his life for faith also. Faith is so substantial thing than our fleeting desires in lower life. So faith, ādau śraddhā.

‘śraddhā’-śabde — viśvāsa kahe sudṛḍha niścaya, kṛṣṇe bhakti kaile sarva-karma kṛta haya

We’re running towards plurality; this, that, so many thousands things, not necessary. Engage yourself with one, and that will be sufficient. Connect yourself with one, and no running hither, thither to connect with this thing, that thing, A,B,C,D, etc. One is sufficient. What is that? Connect with the centre. Tad vijijñāsa. The centre of all knowledge, try to find.

Just as so many in mathematics, so many mathematics may be finished, but the law of the mathematics, to understand the law of the mathematics, particular. Either addition, or subtraction, or division, all these things, the law to get. And so many sums are done if we get the law. The general thing, then we pull on our own hand. So try to get at the general thing.

There is one thing if you get that you have got everything. Though apparently impossible it is possible. And try to connect yourself with that sort of understanding. This is śraddhā. All controlling point, centre, connect with that. Then you’ll be able to know everything. Go to the higher office and from there you can gather everything of the branch offices. So like that, enquire about that thing, if you get the information from there then you get information from all different sub-offices, branches. All the branches are controlling centre, connect yourself with that. Don’t run hither, thither everywhere.

Yasmin vijñāte. By knowing Him you can know everything, by obtaining Him you can obtain everything. Go to the central knowledge. That is the direction proper. And it is possible. Who thinks it is possible, and engages Himself in that campaign, he’s śraddhāvān, he has got faith. Ādau śraddhā. And then, only to satisfy our intellect, only inquisitive satisfying, no. The practical life, the whole life, whole practical life which you find at present, and which you do not find your prospect. The prospect of your future life. The substance, not imagination, but substantial, practical life, you will find there also.

And Mahāprabhu came to give not only theoretical solution will help you, but your whole practical life is also benefited by that. Knowing, enquiring, understanding, to every point. Your practical life to every point will find fullest satisfaction if you enquire in the background of your past, present, future life, understand. You’ll be benefited to every part, every detail of your life’s necessity. All the particles of your necessity that you are not conscious of at present, all fullest satisfaction, engagement they will have. And you’ll feel you are becoming, drawing more satisfaction than ever you can imagine. All the atoms of your body, as if they’re getting their fulfilment in your duty in that plane. Fullest satisfaction beyond imagination.

Ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ [Śikṣāṣṭakam, 1] Not only you’ll feel you’re in connection with an ocean of joy, but at every step you’ll find the fullest enjoyment, as if. Ever new, every moment ever new. Fulfilment of life you’ll have to experience, every moment, new fulfilment. Prati- padaṁ pūrṇāmṛtāsvādanaṁ. Beyond your estimation. Sarvātma-snapanaṁ. And by that fulfilment, that enjoyment, you won’t be loser, you won’t be responsible for any reaction. Sarvātma-snapanaṁ. You will feel you are being purified every moment. By enjoyment here, we are im - purified, reaction. But in that process, in connection with the infinite whatever satisfaction, enjoyment you will experience, though ever new at every step, but won’t draw any reaction. Sarvātma-snapanaṁ. A wholesale purification you will feel when you will do that, you will feel that ecstasy done by your dedication. Dedication, ecstasy, satisfaction, is of such that it will give you enjoyment but won’t mix with dirt, but purify. More you will enjoy, more you will be purified. It is so peculiar, because the basis is dedication, and not exploitation. Sarvātma-snapanaṁ. Paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam.

So our cultivation of the Kṛṣṇa consciousness in its highest stage is such. More you enjoy, more you are purified. Gaura Hari bol. Such a program Mahāprabhu has recommended to us from Bhāgavatam - the last production of revelation, revealed truth, from that great exponent Vedavyāsa.

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

So far today. Gaura Hari. Nitāi Gaura Hari bol. Bhaktisiddhānta Saraswatī Prabhupāda.

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

Devotees: Jaya!

...

Śrīla Śrīdhara Mahārāja: ...with everything if we can understand this principle of life. Everything enjoyed by Him, and it is our duty to taste what He has already enjoyed - to taste that thing in that spirit. Only if we can practice ourselves in this sort of habit we can conquer the whole illusion. Subservient, all duty should be done subservient in the spirit after the centre has used it according to His own whim. The Autocrat He has chalked the line, and we’re only following that path. If we don’t do, if we stand still, that is also offence. And if we go otherwise that is also offence. We must follow the footsteps of that Autocrat. That is the principle in every way of our life, to follow the footsteps of the Autocrat, in a serving mood. That is the royal road.

[tvayopabhukta-srag-gandha-, vāso 'laṅkāra-carccitāḥ]

ucchiṣṭa-bhojino dāsās, tava māyāṁ jayema hi

[Uddhava says: “Adorned with the articles that have been offered to You, such as garlands, fragrant clothing, and ornaments, we, Your personal servitors who partake of Your holy remnants alone, will certainly be able to conquer Your illusory energy (māyā).”] [Śrīmad-Bhāgavatam, 11.6.46]

All your illusions will be conquered if we only try to accept this principle of life ________________ [?]

If we don’t do that, that is also offence. And do otherwise, that is also offence. This law is above all law, the most universal law. Follow His footsteps, faithfully. No other law possible, because He’s Autocrat, and won’t be loser because He’s sweet. He’s Autocrat but He’s sweet. So you will also get sweetness, fulfilment there, following His footsteps, footsteps of that Autocrat, beauty. Beauty is Autocrat. Sweetness is Autocrat. Love is Autocrat. Beyond all law. And we’re required, in a dynamic character, to follow that footstep everywhere, that is the thing.

Ucchiṣṭa-bhojino dāsās, tava māyāṁ jayema hi. This is the summary of all serving principle coming from the mouth of Uddhava, who is considered to be the greatest devotee, according to the calculation of Śrī Kṛṣṇa Himself.

Of course that Uddhava again admires the gopīs, their firm position. That is more risky. Their opposition to the sweetness also becomes service of such position. Servants crossing the whims of master. Service, serving principle has got merit to such stage also. The nearness, nearness, can reach such a stage that even Autocrat comes down in His part. So risky service is possible.

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

ājñajaiva guṇān doṣān, mayādiṣṭān api svakān

dharmmān saṁtyajya yaḥ sarvvān, myāṁ bhajet sa ca sattamaḥ

[“In the scriptures of religion, I, the Supreme Lord, have instructed men of all statuses of life in their duties. Duly comprehending the purificatory virtue of executing those prescribed duties as well as the vice of neglecting them, one who abandons all allegiance to such dutifulness in order to engage in My devotional service is the best of honest men (sādhu).”] [Śrīmad-Bhāgavatam, 11.11.32]

“What I have already ordered - Do this and you’ll be promoted. Do this you’ll be promoted. Even crossing My own orders of particular level, one follows My footsteps...

85.09.30.B_85.10.02.A

Śrīla Śrīdhara Mahārāja: ...and no charm for the temptation what we find around us. Our far sightedness will say to us, don’t follow these trifling things, phenomenal proposals. Not reliable, all treacherous. Now giving something, and then that black marketing life, they’ll try to get you more than the real price, with some interest. That will be realised from you. Now giving proposal of some satisfaction. Suppose one percent they give, lending you, and with interest ten percent they’ll take from you. Don’t allow yourself to be captivated by those outward, treacherous shows and charms. So go take prasādam, and everything should be done with that idea, that will relieve us.

tvayopabhukta-srag-gandha-, vāso ['laṅkāra-carccitāḥ

ucchiṣṭa-bhojino dāsās, tava māyāṁ jayema hi]

[Uddhava says: “Adorned with the articles that have been offered to You, such as garlands, fragrant clothing, and ornaments, we, Your personal servitors who partake of Your holy remnants alone, will certainly be able to conquer Your illusory energy (māyā).”] [Śrīmad-Bhāgavatam, 11.6.46]

Whatever, the dress, or the food, whatever we do we’re doing as if sanctioned by Him, following His footsteps. Always with that consciousness we shall do anything and everything, with God consciousness, Kṛṣṇa consciousness. Kṛṣṇa conception of God is Beauty and Autocrat. So whatever we shall do we shall do with the help of - in our heart, the Kṛṣṇa consciousness, that is required. Beyond our expectation the help will come to us. Gaura Hari. Gaura Hari. Gaura Hari. Not doing anything is bad, but do in the proper attitude, proper mood. That is lacking. Whatever you do, do in a proper way. In every step, in a bigger way, in the highest sense. And the bigger means the propounder of law, according to His will, that Autocrat, Kṛṣṇa. Do with Kṛṣṇa consciousness whatever you do, that is sum and substance of life, go on with Kṛṣṇa consciousness at every step. Ki bhojane ki śayane kibā jāgaraṇe, aharniśa cinta kṛṣṇa balaha badane.

[āpana galāra mālā sabākāre diyā, ajña kareṇa gaura-hari kṛṣṇa kaha giyā

ki bhojane ki śayane kibā jāgaraṇe, aharniśa cinta kṛṣṇa balaha badane

yadi āmāra prati sneha thāke sabākara, kṛṣṇa binā keha kichu na balibe āra

jagatera pitā kṛṣṇa ye na bhaje bāpa, pitṛ-drohī pātakīra janme janme tāpa]

[“Blessing everyone with affection and placing His own flower garlands around their necks, Śrī Gaura Hari instructed them to return to their homes and fully engage in the service and worship of Kṛṣṇa with all devotion. He said: “Always engage in thinking, remembering, hearing and speaking about Kṛṣṇa in all situations, whether awake or sleeping, eating or resting. If you have affection for Me, please promise that you will never cultivate anything other than Kṛṣṇa. Kṛṣṇa is the benevolent father and supreme cause of the whole universe and all beings. One who deliberately avoids worshipping his own transcendental father, is considered most fallen and suffers birth after birth.”] [Caitanya-Bhāgavata, Madhya, 28.25-28]

[Śrī Bhakti Rakṣaka Bhajana Madhuri, p 16]

Go on eating, sleeping, and doing anything else, but always at heart have the association of Kṛṣṇa. Go on, whatever you do does not matter but do it with Kṛṣṇa connection. Sum total is this, long and short is this.

...

...was the author of a book named Critique [?] by Nagaraj Sharma. He criticised the intellectuals, like Radhakrishna, Gurendas Gupta, who wrote books about Indian philosophy, and also a comparative study in the religious world. His objection that they could not approach the eastern philosophy, in eastern method. But those two approached, though Indian, they approached Indian philosophy by western methods. That is intellectualism. Indian philosophies nature, the method of dealing, is revolutionary. And he has quoted from Veda, Bhāgavata, Gītā, as we do, generally. The approach must be from the objective towards subjective, and in that mood. Otherwise it is all a study of the reflection, nothing of the substance, shadow, dealings of the shadow. And thinking that by getting the shadow we’ve got the substance, that is self deception.

The progress not upwards, but progress comes from upper to downwards. Not in the empirical method. Descending method not ascending method. They must improve their negative character so that the positive may come there easily. Pure negative character, empty, and aspiration for the fulfilment from high.

Praṅipāta, paripraśna, sevā. Praṅipāta, that means taking leave from all aspirations of mundane character. I have no ambition of any mundane achievement, I have finished them. I’m disgusted with mundane achievement, so I’ve come to search something divine, if it is there. The first attitude. Then paripraśna, enquiry is there, but not in the line of tarka, that is to establish himself. What is past, to take the past results and to try to put them against the coming thing. Paripraśna. Very earnest type of hearing with wholesale at his command to utilise. And the main thing is sevā, service. I want to live for Him. I’m worthless. If I can be utilised by Him I’m searching for that. I have no value, so far I’ve had experience of me. I have finished my life here, prospect is finished here, this is all worthless living. If life is worth living I come to understand that if it can be utilised by the higher agents. Sevā.

And the acceptance will come from that side, that is progress. It does not depend on me. May or may not accept me, may or may not give me admission. It depends on Him. Only in my side, surrender, degree of surrender. And not I’m a subject and as a master I’m travelling over the soil. This is all offence, and also stands as an obstacle on my real progress. I’m not going to be a master of any particular land or plane of life. Service, servant, slave kind of servant, not that I’m giving some service and drawing some salary, equal position, I’m selling my energy. Service means not selling my energy to get some remuneration, but the service of a slave. I want to put my ego into fire. The ego is the root cause of all disturbances in my life. So it must be reduced to ashes and a new life will begin. In the slave conference they will try to search for some right in their dealings with the master position. This is a laughing thing, ridiculous. Especially Kṛṣṇa consciousness, no law, all autocracy, no law. But that is more difficult to attain, so only the service. Service also of this kind, that the result of the service I won’t get, no salary of any kind. It will go to my Master. Eternal slave, nitya-dāsa.

jīvera ‘svarūpa’ haya — kṛṣṇera ‘nitya-dāsa’, [kṛṣṇera ‘taṭasthā-śakti’ ‘bhedābheda-prakāśa’

sūryāṁśa-kiraṇa, yaiche agni-jvālā-caya, svābhāvika kṛṣṇera tina-prakāra ‘śakti’ haya]

[“It is the living entity’s constitutional position to be an eternal servant of Kṛṣṇa because he is the marginal energy of Kṛṣṇa and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Kṛṣṇa has three varieties of energy.”]

[Caitanya-caritāmṛta, Madhya-līlā, 20.108-109]

The eternal slave, not that by slavery I shall get something and lead a life of independence. As much as I shall be accepted as a good slave - slave means, not owner of anything, ownership. I’m eager to find that I’ve got no ownership anywhere, partnership, ownership. The demand of ownership, they’re resting, standing of ones ownership, that is the greatest enemy to him. So those things cannot be discussed or cannot be tried, keeping ones ownership. I shall be gainer of something, some knowledge, or some substance. The ownership should be given past. And whatever I hear from the sādhus, whatever I shall get, that goes to my Master. With that nature it becomes bhakti.

Ādau cārpita paścād kriyeta [Śrīdhara Swāmī]

Iti puṁsārpitā viṣṇau, bhaktiś cen nava-lakṣaṇā [Śrīmad-Bhāgavatam, 7.5.24]

All these nine processes may be reckoned as bhakti when they’ll be of such qualification.

Ādau cārpita paścād kriyeta. The benefit I shall derive from the discussion, that won’t come to me, that will go to my Master. This is something imaginary to us, but it should be the basis of our enquiry. Otherwise we shall travel in the mundane world of shadow without any touch of the reality. Our Guru Mahārāja laid stress so much that he did not like that one will take the Name only. But he wanted that they may partake in the service. Serving attitude must be cultivated within us.

[ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ]

sevonmukhe hi jihvādau svayam eva sphuraty adaḥ

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

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

Without sevonmukhatā, without self dissolution - the process is to dissolve our ego, and it is there. Not that we shall acquire, but we shall dissolve our ego. And then the flow will come from that side. And we’re dependent, fully dependent. It will come from there. We have nothing to do, only to demand our want. I’m needy, I’m the worst needy, extremely needy. That should be - we shall try to accept and know. That is the novelty of the special teaching of our Guru Mahārāja in this age. The service, that is the exploitation and that dedication, and it will be attracted to you, and progress by His grace, not by your energy. You negativefy yourself. You are possessed by the ghost. The ghost must be driven out, then the normal condition will come. Anyābhilāṣitā, karma, jñāna.

[anyābhilāṣitā-śūnyaṁ, jñāna-karmādy-anāvṛtam

ānukūlyena-kṛṣṇānu-śīlanaṁ bhaktir uttamā]

[“One should render transcendental loving service to the Supreme Lord Kṛṣṇa favourably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.”] [Bhakti-rasāmṛta-sindu, 1.1.11] & [Caitanya-caritāmṛta, Madhya-līlā, 19.167]

Fleeting desires, and the permanent elevation nature, and then that we shall know anything and everything. To be masters of everything we shall become, no other. This line of attempt is suicidal. I shall know, I shall make progress in my knowing capacity and know things, understand things. That is all a waste of energy. Only try to drive away the ghost, the ego of different shades. Anyābhilāṣa, karma, jñāna, yoga, etc. In other words, to make yourself a lord. That lording it over tendency, that must be banished. What is necessary is that, and that will come automatically.

Automatically, fully, it is dependent on Him. This sort of self abnegation, and the preparedness for the service. Whether He’ll select me as servant or not that depends on Him. Whether I shall be given a visa or not that depends on their sweet will. I have nothing to do, only I can try to make myself fit. That is, I’m the worst of all. I’m the most needy and worst of all. I’m haunted by so many undesirable things, so I’m not worthy. I’m poorest of the poor, needy of all needy. The negative side, that is our normal position as we are in this organic whole. Keśāgra-śata-bhāgasya. Śatadhā kalpitasya ca.

[keśāgra-śata-bhāgasya, śatāṁśaḥ sādṛśātmakaḥ
jīvaḥ sūkṣma-svarūpo ’yaṁ, saṅkhyātīto hi cit-kaṇaḥ]

[“There are innumerable particles of spiritual atoms, which are measured as one ten-thousandth of the upper portion of the hair.”] [From Bhagavad-gītā As It Is, 2.17, purport]

[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]

Hair breadth, and that divided into a hundred pieces, that hair breadth that is a very imaginary thing.

Keśāgra-śata-bhāgasya. Śatadhā kalpitasya ca, bhāgo jīvaḥ. Your position is something like this. The hair and it’s breadth that can be divided into hundred, and one part again divided into hundred. You may think your position like that, in this universe. So don’t go to want to lord it over - for that you’re suffering. Give up that current forever. Come to normal - and that normal, and again there you’ll find that you’re nowhere, you’re helpless. Then help from other side, and not hypocritically, genuine, sincerely, you’ll find you’re helpless. In the name of bhakti I shall gather some intellectualism, or some mystic power, all these are misguiding us. If we can trace any progress then we’re nowhere. These things not trustworthy in the ordinary sense.

Two brahmacārīs, two or three brahmacārīs wanted to say something to our Guru Mahārāja, but they’re hesitating.

Guru Mahārāja he asked them, reading their attitude, “You want to say something to me, but you hesitate to do so?”

“Yes.”

“Yes, you say what you have to say, say it to me.”

“So long we have joined the Mission, more than twelve years, but we don’t find any progress in us. That we came to report to you.”

“Do you say that rightly, sincerely? Sincerely you say that you have no progress for ten years or twelve years?”

“Yes, of course we feel that we say it sincerely.”

“It is all right. Go.”

What should we understand from this? This is very difficult. After ten years service in the Mission they say that “I’ve got nothing.”

“But do you say that truly?”

“Yes.”

“It is all right. Go.”

What benefit we can get, understand from this? That you are saved from that disease that “I get something. I have got something in my possession.” That is mania. Nothing can be got here from our position. Everything in His control to look out that. I have got nothing. But still I’m spending so many years here. Now also without any remuneration we’re giving our energy but do not get anything. How? Very peculiar. Selflessly working, without any benefit you’re working. Provisional, a good position. So I assure you are well, you’re healthy, no disease, you are in health. You’re working but getting nothing. Still you’re giving your service but you don’t get anything. You are in good position, you are healthy. I have got something, that is dangerous.”

Work, do, but no remuneration in return. Can you conceive that? How? The real progress in that line, to conquer the Organic Whole Autocrat. The nature of progress is of that kind. So it is not within the jurisdiction of our Satanic intellect. Our intellect means Satanic, oppositionist to God. Always we’re so many Satans. We want to live in competition with God. To get something in possession either in intellect or in body, a separate god we want to be here, demigods.

Praṅipāta, paripraśna, sevayā, only service. And what we want, what we’re given, more tendency to serve. 'dāsa' kari' vetana more deha prema-dhana. What is prema? What is love? That sacrifice, that service is rewarded by more and intense hankering for service, self giving. That is the remuneration, it will be increased. To give us for the Whole, that will be more and more increased. As you will serve your serving tendency will be increased. The appreciation of slavery will be increased. If you work as a slave then what sort of remuneration you’ll get? The appreciation of slavery, that will be more, more intense. At His disposal. Self forgetfulness to the totality, a dynamic self forgetfulness, self forgetfulness in dynamic character. Then you’ll be able to feel the flow of the deepest plane of the Whole. And our ego cannot allow us to go to the deepest plane, fundamental plane of flow of energy. We’ll be so subtle that we can go, we can reach, nothing can oppose us, we can reach the fundamental flow. Self forgetfulness will be such, of dynamic character. If we want to measure our progress - nothing.

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

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

If particularly we want look at my progress then nothing. Nothing comes in our vision whenever we’re particular to feel what is the consequence of my energising in this life. So long I’m engaged with a particular thing, what is the acquisition? If you want to look at that, that is finished. Haya ākhi-agocara. He loves to come as His own accord, not attracted by any qualification of anybody. No qualification is sufficient for Him, in His standard. So die, die a real death, not a fashion, not imitation, not a fashion, you’re really to die. No charm in the environment where I live, dissatisfaction. Only dissatisfaction and searching. No friendship with any environment, but only with the sādhu, the agent of the deeper plane who will speak like this.

“We have nothing. We’re property, we’ll be utilised in any way we like. Come to this dignified nobleness of your existence, you do not want anything. But you want to be utilised by the high, if possible, but unfit. That will appear, the reaction of our sinful life.”

Still, the process is recommended for us, the path, śraddhā. What is śraddhā? I’m incomplete. The fulfilment in the hand of the Absolute. That is śraddhā. Everything in the hand of the Absolute. I’m nowhere, helpless, then searching for real shelter, sincere searching of a shelter. All hypocritical environment. A real shelter I want, shelter-less, shelter.

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

[“By rendering transcendental loving service to Kṛṣṇa, all subsidiary activities are automatically performed. Śraddhā means viśvāsa, faith, sudṛḍha, very firm and strong, unflinching faith. Faith in sādhu-śāstra-guru, faith in Kṛṣṇa. This is faith. If someone develops Kṛṣṇa bhakti, all their activities are finished, kṛṣṇe bhakti kaile sarva-karma kṛta haya. Nothing is left out if you have faith.”]

[Caitanya-caritāmṛta, Madhya-līlā, 22.62]

I have nothing to attract things towards me, so I must not live a hypocritical life. No qualification to attract anyone towards us. So, sudṛḍha niścaya, kṛṣṇe bhakti kaile sarva-karma kṛta haya. Wholesale I’m to be utilised, if possible, my energy may be wholesale thrown at the disposal of someone who can utilise if possible. This negative point, if it’s possible to be utilised by some wonderful person, let him try. I fully disown me. 'Sraddhā' - sabde - viśvāsa kahe. This is faith, proper faith.

To get out from the clutches of Satan. Satan, self advertising, self aggrandising energy, anti God. That self, that is ego, separatism, independent life encouraging Satan. So Satanism must be fully dissolved, disassociated, that ‘I’m something.’ I’m nothing. I may be utilised, by someone, some miraculous person. Some miracle force may utilise me. So not to seek something. Separate interest means to surrender to Satan, anti God.

So, 'śraddhā' - sabde - viśvāsa kahe sudṛḍha niścaya, kṛṣṇe bhakti kaile sarva-karma kṛta haya.

Everything is done if I can submit to the Central Power, or to the Absolute. Faith means this, faith, this is called faith. By faith we can make progress towards truth, and not by - that cannot be measured by any other means. Eye, or nose, or intellect, or reason, nothing can measure that, only faith.

Are we ready to depend on faith? “O, this is superstition.” In the beginning we shall drive it out, as if. “This is superstition. What is faith? Not something tangible.” Our civilisation will say, “We’re required to reduce to the nothing, no worth. This cannot have any good in it. All superstition, a blind, worst type of superstition, dependence on others. Independent.”

So faith is such, if we have nothing. We can be utilised in our proper stage, but we’re far, far, from that sort of position on the negative side progress. Ādau śraddhā, this is the foundation, śraddhā, tataḥ sādhu- saṅga, then it will be possible to select the agents. In that attitude we can select the agents of the divinity of that type. There are different types of agents from different conceptions of so called religion. According to our faith we shall select our good well-wishers, agents. Yo yac chraddhaḥ sa eva saḥ [Bhagavad-gītā, 17.3]. According to the classification of your faith you’ll make progress that side. So 'śraddhā' - sabde - viśvāsa, the deep confidence in the Central Absolute. And your association, your selection of the agent of the source that through whom it is coming to your help, it depends on that, your śraddhā. Birds of the same feather flock together. So you’re to recognise the feather and then you’ll associate with them, the faith. So sādhu-saṅga, tataḥ, bhajana-kriyā, and then the action will begin. By his association, something, he’ll be your teacher, you’ll be student and you’ll learn.

And now the question is, what sort of faith? In mainly the plane of exploitation, renunciation, and dedication, service. So faith in exploitation may be easily eliminated, exploitation. Suffering from so many reaction we may be disgusted with this exploiting, elevationist life, easily.

But the temptation of complete retirement in the renunciation school, that is on our front. Many will flock there. “O, complete retirement. This world is not worth living for, we want retirement from here permanently.” Then Buddha, Śaṅkara, and others will come, their agents will come and take you to that eternal plane.

Then there is plane of a dedicated life. “I want to live, but not to absorb, not to exploit. Exploit means to give pain to others. But I want to live without giving any pain to others, without reaction.” Then the question will come “Then you can try to give yourself to others. Without taking you’ll try to give. And that will also not be safe until it has got connection with the central organisation who has designed and destined everything. The designer and destiner of everything, the connection with Him, it will become something substantial. Otherwise all no position at all, no position.”

In this way if we’re carried with that designer and destiner, in the conception of autocracy as Kṛṣṇa, then we shall see gradually only love and affection and beauty, that can be autocrat, nothing else. Charmer, Who can charm, by His beauty, by His behaviour, any way, He can only be autocrat permanently. The affection, love, beauty, harmony, that can be autocrat. If we can find in that way we shall try to go that way. But process of going it depends on Him. Selection will come from that side. We’re nowhere, we’re helpless. We’re to increase our helplessness, so much so that the agents will be attracted, and they will come to recommend us. And there will be something. Anyhow we’ll be conscious that we cannot be masters of the land. We’re fully dependent. If anything is given to us for food we can take, otherwise not. Such sort of life is desirable, so much giving. Then we’re given hope that there is such.

Brahma-saṁhitā [verse 56] will come and say, “The land is such, the bhūmi, that is cintāmaṇi. The vṛkṣa, the trees are kalpa-taru. And their going means dancing. Their talking means singing.”

Such a land is there. And according to your surrender you may be accepted, recruited for that plane of life. And that sort of sacrifice, a peculiar unconditional sacrifice, that does not come with any calculation. Your fate is not within calculation, it will be merged in the infinite unknown infinite. In the whimsical place of that beautiful land. So be prepared for extreme sacrifice and self abnegation. And that is done through service, serving attitude, increasing serving attitude. Self giving, not that getting something, some ambitious life, some ambitious ideal, intellectually. Intellectually to be introduced with some ambitious life that will attract us - no. Go and try to give yourself. Without that the Name, taking this transcendental sound which has been given to us to...

85.10.03.B_85.10.04.A

Śrīla Śrīdhara Mahārāja: Try to adjust yourself only through the sound, subtle-most thing of this plane. And through that you go on cultivating. But that also will be futile if not in serving attitude. The subtle-most thing, sound, in this gross world, and we’re recommended to make all in all the sound the subtle-most thing here. And through that to approach towards divinity, towards that so-called nothing to us at present, which is everything. Accept the subtle-most thing. But that will be also nothing if not the very life is present there. What is that? Self giving.

So one learn to give yourself, that learn to die, so-called death, embrace. Every second embrace death. In this world also, in political or social, or anything, who wants to do, at the cost of life, everything, every duty, every step, he’s ready to give up his life to do that. Do or die. If one accepts such principle of life he’s sure to progress. And his progress will be very, very intense. Do or die. If with such energy at every point ready to do anything at the cost of his life, with this spirit, then he’ll be a great success.

Here also. So do or die, so invite death at every point of your life when you are approaching that spiritual substance, high spiritual life. Most intense desire to give yourself. Do or die. At every point you give your life the guarantee, ‘I shall get that or I shall die.’ With this spirit you approach the sound, giving yourself. No giving, no getting. If you want to give of such intensified nature you’ll be adored as a bona fide candidate of that world. So self giving, service means self giving, self dedication.

That should be our attitude to approach that plane, so that all the coatings of ego will vanish one by one, and the genuine thing from within will come and it will select it’s own soil. ‘This is my home.’ What is necessary that foreign things, so many covers have come and are deviating us from different directions. Our own right we have far, far away from our own. That svarūpa, that noble self of a servant in the highest plane of the whole organism. The Beautiful is playing, dancing in His own sweetness, affection.

And we can reach there following that sort of course, do or die at every moment, do or die. Through self giving we can acquire our fortune. And not sitting in one place and collecting information of different places and to try what utility we can get, what benefit we can derive from that information. As a master sitting in my room in my chair I’m gathering information of different type what may be utilised in my case in this way. That is of so-called lower type.

Ādau śraddhā tataḥ sādhu-saṅgo’ tha bhajana-kriyā means this, to go with every point with our life in our fist, every point we can finish it, give it away. Do or die. Anartha- nivṛttiḥ syāt. And do or die not in the physical sense. Of course what I say that is the internal sense. Bhajana-kriyā, this is bhajana-kriyā, self giving, with the spirit of do or die, inner self giving, ego giving. Tato’ anartha-nivṛttiḥ syāt. Then if you can adopt this process, undesirable things from within you will disappear very easily and shortly, anartha- nivṛttiḥ. Tato niṣṭhā, then you’ll find a continued connection with that sort of principle in your life. That principle will always activate you continuously, and these other fleeting mean desires won’t be able to approach you, touch you. Then you’ll find a thing what is ruci, a real taste for that thing. Otherwise, before that whatever taste we think we possess, that is all treachery, that is not taste. When after twenty four hours continuous connection with that charming substance, after that continuance, niṣṭhā means nairantarya, twenty four hours connection with that thought. Then the taste will come, that is, we can rely on that taste. Our taste we may find in other positions, that is not reliable. Twenty four hours connection, eliminating all other charms of the world, then the taste will come. That taste may be reliable, that it may guide me, ruci. Then āsakti, then bhāva, and there are so many signs when you get that bhāva, fortunately. In this way we’re to progress.

[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-sindhu, 1.4.15-16]

And this is especially stressed by our Guru Mahārāja, and attracted us for this. No imitation outside, that has got no good effect. Imitation for some time it will be, some offences will be created, and that will be a disqualification. If we’re taken to the examiner and then get a stamp of disqualification, that will be hampered in our future progress. That is offence, aparādha. So we must be very careful about aparādha. As a record of discredit, disqualification recorded in that circle, the examiner, they’ll give a stamp of disqualification. “That is aparādha, criminal, he’s unfit.” That will go against me. So we shall be very much careful that we do not commit any offence. Rather we may be newcomer, with new introduction. But a criminal record that will go against me.

The highest object of all our eternal life, when we follow that, we must be very, very careful. And this warning has been given by our Guru Mahārāja very specially. Sevonmukhe. We were not allowed to read much, what to speak of the higher books. But even these ordinary things also were dealt, lower sādhana things mentioned, not given very much permission, but actually do that. Hear. Śravaṇa, kīrtana, hear from the real source and do accordingly, whatever is done from here. In that way.

Serving, learn to give yourself properly. And whatever you’ll take, there are different methods, śravaṇa, kīrtana, smaraṇa, vandana. Then Rūpa Goswāmī has mentioned sixty four kinds of devotional practices. Then it is mentioned that thousands kinds of devotional practices. But practices are not very important. The very life of practice, that is all important, and that is self dedication. So be very particular to learn by dedication. That is work under the Vaiṣṇava. Work under practically, try to get training to work under a proper agent. That will help you most to learn to practice what is dedication. Vaiṣṇava ānugatya. The guidance must come from above. It may be very rare, but still, that is the valuable. What direction is coming from above, selflessly we must undergo that. That is the clue, that is the key. I won’t work with my whims, or serve any men in my level. But what will come from above plane, very eagerly I shall obey that. That is service. Serving, sevonmukhatā, means what?

After long time of services of a sannyāsī, in the last days, one day Prabhupāda told that, “You did not see me.” Twenty years of life he led in the Mission, but this was told to him that, “You did not see me. You could not see me, what I am. You have kept some, like a zamīndār, you have kept some household servitors, they’re under you. And you try to give something from them to me, and have become a broker. Something you keep under you, and now and then you try to give some contribution from them to me, and you are making. Wholesale mine, my agent. Whatever you think you’ll be in this world, only as my agent. And you’re not doing that. Dependent on them, and keeping connection with me, that is not necessary. You are not a member of this world. You are only mine.” Guru Mahārāja told. “Whatever I shall say you should do that. You don’t sell yourself to anything, any proposal of this world. Wholesale my servant.”

So what is necessary, it is very rarely found, that comes from higher plane, and I must surrender myself to substantiate that. Like a bird, cātaka, a kind of bird is there - here Sanskrit name is cātaka, they only drink rainwater.

viracaya mayi daṇḍaṁ dīnabandho dayāṁ vā, gatir iha na bhavattaḥ kācid anyā mamāsti

nipatatu śata-koṭir nirbharaṁ vā navāmbhas, tad api kila payodaḥ stūyate cātakena

[“O friend of the needy, whether You chastise me or reward me, in the whole wide world I have no other shelter but You. Whether the thunderbolt strikes or torrents of fresh waters shower down, the cātaka bird (who drinks only the falling rainwater) perpetually goes on singing the glories of the rain cloud.”]

[Śrī Prapanna-jīvanāmṛtam, p 118]

That class of bird is always looking high for rain drops. So many waters are here, but they won’t take a drop there. Only what will come from above they’re waiting for that. The sufficient rainwater may come, or a thunder may come, but still they won’t take any single drop from the earth.

So our attitude will be like that. Whatever will come from above to make us do, we shall do that. And we shall never take any plan from mundane world and go and run to work out. Direction. Director. The Master. The Lord above. I’m connected with Him. This sort of practice is helpful. Taking the Names, or hearing the music, all these they’re also, through music also comes through different types come. But the very life will be that it’s coming from the above plane, and I’m carrying out that order. That way I may be taken above. I may be added to the higher layer. I may go by preparing myself, only to carry out the order, unqualified, uncoloured, unqualified order. Surrendering without questioning if I’m sure it is coming from higher layer then we shall live at the disposal. We learn how selflessly service, selfless service of the higher, and not any mundane source. That is what is necessary. That is service, Vaiṣṇava sevā, Guru sevā.

[rajas tamaś ca sattvena, sattvaṁ copaśamena ca] etat sarvaṁ gurau bhaktyā, puruṣo hy añjasā jayet

[“One must conquer the modes of passion and ignorance by developing the mode of goodness, and then one must become detached from the mode of goodness by promoting oneself to the platform of śuddha- sattva. All this can be automatically done if one engages in the service of the spiritual master with faith and devotion. In this way one can conquer the influence of the modes of nature.”]

[Śrīmad-Bhāgavatam, 7.15.25]

The Guru will also have signs, symptoms, so many things are there. But only the sum and substance is that we’re to by obeying the directions from the higher we can make progress towards higher. Serving the higher we can hope to be selected from the higher and we may be taken up in that layer if we’re considered qualified enough. This will be the maintainer of our life if we want to go towards high, super consciousness region, super reason, yukti.

So revealed truth and no intelligible. Tarkā-pratiṣṭhānāt. If we apply reason then we’ll be nowhere. An expert man in argument he may defeat another man in this way, inconclusive, tarkā, tarkā-pratiṣṭhānāt. Intellectualism has no position here, because that is not within our jurisdiction, under our discussion. It will be no object of our intellect. It’s super consciousness. And by serving, by honouring, we can invite that guest, by honour, by self giving. By heart giving we can invite that high guest, and never otherwise.

As intrigue, a conspiracy, to enforce, to capture Him, to encase Him, that is not possible. That will be something else, that will be Satan in another colour. God means self surrender to Him. We can approach, as much as self abnegation, not only, but self surrender. Deep self surrender will take us in connection of the higher, noble substance. That is to be cultivated anyhow, service. And service not to māyā. Be very careful that I’m not serving māyā in a charming form. In the form of God, a Godly form some māyā is coming, we’re to be very careful there, to whom I’m serving. As much as possible in our present position. The main way will be like this. So,

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

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

[“Oh Lord, Oh Unconquerable One, those devotees who, completely giving up all attempts on the path of jñāna of attaining the non-differentiated platform known as Brahman by hearing the transcendental narratives of Your pastimes (kathā), which emanates from the lotus mouths of the mahā-bhāgavat sādhus and pass their lives by engaging their body, mind and words in pure devotion, easily conquer You (they easily get Your transcendental association), although You are the most difficult to attain in the three worlds.”] [Śrīmad-Bhāgavatam, 10.14.3]

Hatefully give away all proposals that intellect will offer to you. Prayāsam udapāsya, hatefully throw it out, what your intellect will come to propose to give you, that you are of lower type. What intellect will be able to judge and accept or non accept, that must be of lower type. So summarily you are to reject that, hatefully. Jñāne prayāsam udapāsya namanta eva. And understand to bow down your head. That way try. The beginning of the entrance is by bowing down your head, and capturing your heart automatically. Try to connect with that section where you only with folded palms - and you can never be master there. Such abnegation, such courage of self giving is necessary if you want to live in the higher plane. Otherwise you may be master, you may reign in hell. As Satan told, “It is better to reign in hell than to serve in heaven.” Satan’s words. Just opposite is necessary.

Hare Kṛṣṇa. Gaura Hari bol. Gaura Hari bol. Nitāi Gaura Hari bol. Here I stop today.

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

Even tears, even cry, has no value if the inner tendency of self giving is not there, sevā. Sevā means self giving. That is the main principle of life of a devotee. And that self giving is to the really higher, and not to here and there around us. That is in other way captured by these hateful things.

Even jñāna also. Na śobhate jñānam alaṁ nirañjanam. The knowledge is supposed to be very dirt-less, very pure, jñānam alaṁ nirañjanam, by the major persons. The knowledge is considered very innocent, not handling with the material things, that is very gross, śaśvad abhadram. To interfere, to handle with the material energy, that is dirty, it is admitted always. But knowledge pure that is considered by the higher personalities to be very pure, very innocent, dirt-less, jñānam alaṁ nirañjanam. But if it’s not connected with Kṛṣṇa that must be hatefully rejected, that knowledge. In Bhāgavatam it is said.

naiṣkarmyam apy acyuta-bhāva-varjitaṁ, na śobhate jñānam alaṁ nirañjanam

[kutaḥ punaḥ śaśvad abhadram īśvare, na cārpitaṁ karma yad apy akāraṇam]

[“Knowledge of self-realisation, even though free from all material affinity, does not look well if devoid of a conception of the Infallible (God). What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilised for the devotional service of the Lord?”] [Śrīmad-Bhāgavatam, 1.5.12]

Which is sufficiently considered as dirt-less, pure thing, knowledge, innocent - but no. If it’s not connected with the Positive Absolute Good it’s your enemy. You’re to consider like that. Then you’ll be qualified candidate to participate in jñāna śūnya bhakti. Surrender is so pure that connection with knowledge which is considered to be very innocent, that is also hatefully rejected. Such class of surrender is necessary for the higher association of devotion proper. Karma, jñāna, anāvṛtam. The charm of material acquisition, and the charm of mastery of knowing everything. You do not know anything in the infinite, even in magnitude or in quality, you can’t know anything. A flow of autocracy, so what do you know? So all false store, knowledge means storing so many false incidents, and to sell that to the world, and to get some fame, name, or something. Hatefully give up. Service, unqualified, unconditional, giving, that is noble and it may take you to the nobler region. So jñāna, karma, both discouraged. To handle with matter and handle with knowing, knowledge, discouraged. And knowledge won’t go in that market.

That is Absolute Will, Autocracy. No rule and regulation can work there. So false gathering, false store has no play there, no market there. Only surrender and you’ll have that high quality. So serving attitude is our friend, a unit of serving attitude. And service means to surrender to the higher. And higher means uncontaminated with material and intellectual acquisition, that sort of higher.

Gaura Hari bol. Nitāi Gaura Hari bol. Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!

Devotees: Jaya!

Śrīla Śrīdhara Mahārāja: Śrīpad Swāmī Mahārāja kī jaya!

Devotees: Jaya!

Śrīla Śrīdhara Mahārāja: Bhakta-vṛnda kī jaya!

Devotees: Jaya!

Śrīla Śrīdhara Mahārāja: Hari Nāma Saṅkīrtana kī jaya!

Devotees: Jaya!

Śrīla Śrīdhara Mahārāja: Chaitanya Saraswat Maṭha jaya! Navadwīpa Dhāma. Bhakta-vṛnda kī jaya!

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

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

Devotees: Jaya!

...

Śrīla Śrīdhara Mahārāja: So direct approach to Kṛṣṇa is not advised. Indirect approach through someone.

Narottama Ṭhākura has advised, nitāi vine bhāi rādhā-kṛṣṇa pāite nāi.

Devotee: _______________ [?]

...

Śrīla Śrīdhara Mahārāja: _________________________________________________________ [?]

We won’t forget the relationship is that as finite and Infinite. So how a finite cannot come in contact, or keep his relationship with Infinite? It is impossible, absurd. With common sense it is almost impossible. But from the side of Infinite everything is possible. That is our hope, our hope is there. Everything is possible for Him. But my position is hopeless. So what should be our duty? The experts in the line they have recommended always in that line. Earnestly pray for His connection, but there must not be self assertion, even a tinge of it, no self assertion. That we’ll always be very cautious. And genuine negotiation will be there where this consciousness of great difference is recognised. That will be genuine search. Otherwise there must be something between which is non Kṛṣṇa, not conscious of His Infinite character. Some such wrong element between the two, if negotiation is direct, or with some substantial capital ‘I have got, I can contact Him,’ all this.

Try to stick closely to the feet of Nityānanda. By His grace you’ll be able to come to Śrī Gaurāṅga. And if you can reach the feet of Śrī Gaurāṅga you’ve automatically got the grace of The Both of the highest quality. If we can fortunately follow that line, our prospect is of higher order. Not only quality, quantity, by everything.

To accept or not accept any advice that is all not compulsory, cannot be compulsory. Optional. The advice is given to us, we may accept or may not accept, always this position we note. But sincere consideration will help us to feel the truth. If any ulterior motive of conception about the Absolute is there, then it will ask me to avoid such method. Hare Kṛṣṇa. Hare Kṛṣṇa.

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]

Bhaktivinoda Ṭhākura’s interpretation, tṛṇād api sunīcena, a blade of grass has got some real position, may be of lower nature, but generally some real position. But what is my case? Bhaktivinoda Ṭhākura has written that, “My case is more lower than the blade of grass. Why? It is a part of material existence but I’m misguided, misconceived ahaṅkāra. Vikṛta svarūpa, not in proper nature, but in a diseased condition, vikṛta, abnormal. A blade of grass has got its normal position, apparently. But what is the case in me? I’m beside myself, I’m mad, vikṛta, citta, vikṛta, not normal, abnormal. Abnormal position so I’m lower than the blade of grass.” This is Bhaktivinoda Ṭhākura’s interpretation.

And our Guru Mahārāja gives in another way. Prokta dasme sunicata nai [?] One who is an aggressor, enjoyer, there cannot be that humility of a blade of grass. Where there’s aggression, aggressive tendency, there cannot be humility. So enjoyer, where there’s this element of enjoyment, however little, there’s no humility. That aggressive ego is present there. So we’re to get the ideal of a blade of grass.

Tṛṇād api sunīcena, taror api sahiṣṇunā. Not only passive, but also actively supporting its enemy. When one is cutting the tree, tree gives him the shade from the sun also, protection. Not only no opposition, but also giving shelter to him. Then amāninā mānadena, you know what is honour, and don’t want for yourself. But at the same time you’ll have to give honour to others. This is the general direction how we shall proceed towards Infinite sound. Our approach towards Infinite will be of such character. Pratiṣṭhā, the honour is more than everything to us, that is position. No position. We’ve not got normal health but abnormal health, diseased condition, we’re patients, so many.

So how to approach, a general direction is here how to approach. That is all, and here everything is in a diseased, abnormal condition. From abnormal to march towards high normal. Or towards whom whose will can create normality. What is normal, abnormal, that can be created by him. The standard maker, not standard bearer, but standard maker, designer of standard, free. Free from all rules, regulations, and destiner and designer. How to approach?

Prabhupāda has given, our Guru Mahārāja, given via media.

Vaiṣṇave pratiṣṭhā tata gaure nistha taha nahe __________ [?] Name, fame, recognition of the Vaiṣṇava. Try to get recognition from the Vaiṣṇava, they will admire you. How to acquire admiration from my Guru and Vaiṣṇava. Not admiration from the ordinary public, they’re also abnormal thinkers like me or worse. But try if you want to have anything positive, try to have recognition certificate of a Vaiṣṇava. He’ll not give you a bogus certificate, you can rely on that. That means you’re on the real path. A certificate of a Vaiṣṇava means vaiṣṇave pratiṣṭhā, they admire us. Our Guru, Vaiṣṇava, sincere guardians, their admiration we must seek, and how we can attract their admiration if we go in a proper way.

That will be like lighthouses in the ocean for a ship. More tangible to us, Vaiṣṇava. So when we have faith in Vaiṣṇava, real, we’re more in a safe position. So many reliable guardians on all sides, our capital should be there. So Kṛṣṇa and myself, there must be line Vaiṣṇava, so many guardians, our position will be safe. Otherwise we’re nowhere, we’re lost in the infinite. Only these lighthouses our support, and our hope, and sustaining - there is some shelter in a high road. What is that? Inn?

85.10.04.B_85.10.05.A

Śrīla Śrīdhara Mahārāja: ...that is concrete help to our life in the journey towards Infinite. If a nation thinks always of the ultimate condition of this world of creation, that one day it will be dissolved wholesale, mahāpralaya, then the nation may not make any progress in the ordinary sense. So when they make any progress of either in private family life, or national life, in every way of life, if we look at from the infinite standard then no encouragement he’ll receive for any progress here in the mortal and transient world. So the idea of infinite is not encouraging to us.

We’re told to keep up to some tangible connection with the Infinite in the middle. Don’t go to approach direct but indirectly. As this has been recommended in śāstra and sādhu, saints, so I’m working this program. And one day of course He will be gracious on me. When I must get grace from the Lord one day, I’m following this program. They have asked to take the Name, to serve the Vaiṣṇava, this Arca, all these things, and one day we may earn His grace. So with my faith in the scripture and the advice of the sādhu we shall go on. This is the question of faith. Here we find what is faith. I’m following this program. It is mentioned in the scripture it is not possible for me to have direct connection with the Supreme. So I’m following this program recommended by the agents and the scripture only. One day when He will be satisfied with me He may give connection in me. I’m satisfied with this, I’m not so big, not so high. I’m not qualified to have direct connection. But I cannot but pray for His connection. I sincerely want Him, but I must follow the program. And when the time will come, considering they’re on my head, they’re always awake, viṣṇo paramaṁ padaṁ sadā, paśyanti.

[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]

The watching eye of the guardian is on my head always, of so many well wishers of mine. So I should not be very eager to reach the goal.

There is a tale that one Vaiṣṇava he’s busy in the service of his Guru.

Then a call came from above, “O, a call has come for you to go to Vaikuṇṭha.”

He says that, “I have no time to go there. I’m busy here in the service of my Guru Mahārāja. I have no time to attend the call that’s coming direct from Nārāyaṇa.”

Rādhā dāsya, this is the line of Rādhā dāsya. I’m more concerned with my next master. I’m more concerned with my father, not so much with the grandfather. Something like that. These things are necessary in the real transaction, not formal. When the transaction of real nature comes to our front then these things will help us a great deal. Not infinite in the material sense but on the upper side. Super subjective. It’s not possible for me to have idea of that plane. Different planes all higher planes. In the lower also what is there in the fossil we can’t follow. We can’t follow what is the near objective within the near lower objective things what are there. But this is super subjective, infinite, super subjective. So we’re nowhere, but still we have hope. We’re recommended to follow a particular path to make impossible possible.

But mostly the wise men they’re in favour of salvation, the complete retirement from the mortal world, negative side, the sorrow, affliction, etc. That may be possible, something tangible in their brain. But another higher plane and to have connection and to enter and get honourable service there, that is almost impossible to the scholarly section of the world. Salvation, ultimate renunciation, that has been considered to be the goal of the empirical scholars, general scholars. Mukti, to go above creation. To come into creation that is affliction. And to go above creation, the rules, laws of creation, to be born, to stay for some time then to die. That to avoid this problem the scholars generally recommend salvation.

But the Vaiṣṇava view is something wonderful, wonder of wonders. There is a life and only through submissive spirit that can be discovered. That there is a plane of life for the dedicated soul wholesale dedicated. That is Vaiṣṇava conception of things that is wonderful. And again the progress there that is all wonderful. God works wonders. Everywhere centre, nowhere circumference. Such a thing, peculiar conception. And to have faith in that, and more wonderful how to enter that soil, and more wonderful how to make progress there. All these things. It is strange even to our imagination, kalpanā tīrtha, imagination also cannot go so high. And we’re to think of that as the only reality. The reality is there. All else is uncertain and entering into the jaw of death.

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

When Mahāprabhu came with that Nāma saṅkīrtana which is beyond Brahmā, Śiva. Brahmā who is the master of this created world, and Mahādeva who is searching for the higher knowledge, searching, a complete search for the higher, very type of Mahādeva. The both parties were astounded when Mahāprabhu came down with this Nāma saṅkīrtana they all wonderfully stared at. “What is this? And everyone is qualified, the brāhmaṇa section, scholar, they say that it’s specially the ignorant are qualified. Jñāne prayāsa. The scholarly section they’re disqualified. What is this? Nāma saṅkīrtana, not to be neglected. A transcendental joy amongst so many, and marching towards demolishing everything.” They’re all, with their astounding eye wanted to have a glance of that.

So only it’s possible when He Himself came to bestow, to distribute His own, He came to - His own treasury, wanted to give away His treasure to one and all, distributed, wholesale invitation - He came.

So that is our hope, and our consolation. If we can have faith in that sort of pastimes, then it may be easy for us. Just as a special train is coming from the destination, and anyhow to get admission into that, automatically it will take me to the goal. No necessity or any searching where I’m to go. Automatically it will take me to the goal. I’ve caught that special train.

So Nityānanda Prabhu He wandered from door to door, and with prayer that, “Please accept Śrī Gaurāṅga. What valuable thing is passing by your door you don’t understand My boys. Get a ticket. I’m freely distributing now - a ticket I’m distributing freely, accept it. It will help beyond your understanding.”

Such opportunity also comes by the grace of that Infinite. Gaura Hari. Gaura Hari bol. Nitāi Gaura.

To have faith in Śrī Gaurāṅga, that’s to get much on the way to our goal. To come in His connection, a fair progress. Only mere acceptance of Him means a fair progress in the genuine way. But all these, how we can understand depends on our sukṛti, and that is sādhu saṅga. That is extended from the Infinite to recruit us, to help us in this lost region. The Lord’s search for the lost servants. His campaign - search for lost servants. That is our hope. Our hope - His search for lost servants. In that campaign so many things are distributed. And we might have connected something, then that will help us to recognise our own. He’s the cause. That is in the press - Lost Servant?

Badrinārāyaṇa: Coming, by Gaura Pūrṇimā.

Śrīla Śrīdhara Mahārāja: Lord’s Search For Lost Servant. A process, search from this side, but first search comes from that side. His search for the lost servant. The basis of our search corresponding search for Him. He’s the seed of all, everything is there. All the seeds is with Him, especially of the good things, in Him.

So, due to my old age I feel weakness now and then. So I feel unfit to go further today. I close here my friends. Śrīmad Bhaktisiddhānta Saraswatī Prabhupāda kī jaya! Bhaktivedānta Swāmī Mahārāja kī jaya! Bhakta-vṛnda kī jaya! Hari Nāma Saṅkīrtana kī jaya! Gaura Hari bol. Nitāi Gaura Hari bol.

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: ...position. Again, again we have to retrace here.

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]

Positive connection, as long as we have any positive connection of that fulfilment of life, the charm for this lower taste does not totally vanish. So mere salvation is not safe for us, again we’re to retrace back. But if we can catch the in-carrying current, the positive side towards the centre, then we’re more or less safe. If not, Vaiṣṇava aparādha. Vaiṣṇava aparādha is a thing which can again push us down from the higher position.

Devotee: How to protect from Vaiṣṇava aparādha?

Śrīla Śrīdhara Mahārāja: Vaiṣṇava aparādha, generally these rulings have been given to us.

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]

“Give respect to all - don’t want respect from any quarter.” This Mahāprabhu says, “Go on only with the help of the Divine Sound. You can make progress sufficiently and easily of all methods. But Vaiṣṇava aparādha, to fail, the only hindrance is Vaiṣṇava aparādha, our offence against the higher agents. But to save you, you shall have such attitude. Tṛṇād api sunīc, humbler than a blade of grass. Taror api sahiṣṇunā, if any undesirable things come to you, you’ll have to tolerate that, in the spirit of toleration. And amāni, generally give respect to everyone, and don’t want any respect, any position from anyone. With this method you go on, march on.”

Devotee: Guru Mahārāja. It’s very difficult for me to harmonise this spirit of tṛṇād api sunīcena with revolutionary against exploitation.

Śrīla Śrīdhara Mahārāja: What does he say? How to?

Devotee: It’s difficult harmonise this tṛṇād api sunīcena with revolutionary spirit. Because if Gandhi thinks always...

Śrīla Śrīdhara Mahārāja: As much as you can do, the general instruction and caution given to you, as much you’ll be able to obey this your life’s path will be successful. Your prospect won’t be hampered. If you don’t, can’t do, then possibility of your hampering in progress.

Devotee: Guru Mahārāja. He says, “It is difficult to harmonise this with a revolutionary spirit.” He says, “Revolutionary spirit requires some sort of pride and force, and things like that.” That is I think what he means.

Śrīla Śrīdhara Mahārāja: Revolutionary means, what do you mean by revolutionary?

Devotee: It means if Gandhi thinks everything is according God’s will, he will not do nothing, and no revolution could come to make India free, for example. Everything accept as Kṛṣṇa’s will, and nothing would be done against exploitation.

Devotee: Mahārāja. He says that, “If we’re passive, like Gandhi, passive resistance...

Śrīla Śrīdhara Mahārāja: Passive?

Devotee: Yes. Then we cannot effect a revolution in the world, or in...

Śrīla Śrīdhara Mahārāja: I don’t follow what he says.

Devotee: He feels that tṛṇād api sunīcena, taror api sahiṣṇunā, is very passive, he feels, and he, how to effect...

Devotee: There’s so much exploitation that we have to...

Devotee: How to fight exploitation with acceptance or resignation?

Śrīla Śrīdhara Mahārāja: All your energy you’re to utilise for the positive. And your defensive attitude will be such so it will create the greatest revolution. The whole of your energy will be used on the positive side. Your defensive attitude will be such. You can collect and utilise your whole energy towards positive direction. But direction not in a gross, but in the subtle way, and more efficient way. You’ll capture the subtle forces. You’ll invite the help of the Supreme more. You’ll be able to - the sympathy of the centre if you go on in such way you’ll get more power. Your defensive attitude is such. The whole of your energy will be utilised in the subtle form and you will progress highly, very finely, and in the innermost heart of the world. You’ll capture the best element of the world, and the gross will be nowhere. The gentle power of nature will come to help you. And ultimately the gross surface will have to retire hopelessly, helplessly.

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

Christ, apparently He lost His ground, His whole body gone, but He also disturbed. But then He captured the whole nation by that ideal, the subtle power. Apparently He lost His influence, even His own life, but He did not die thereby. He lived in His passive action, he lived, and more truly than His physical life. The Christ was there, could capture only by sacrifice.

So subtle forces come from that command to help you. Hare Kṛṣṇa. Gaura Hari. Gaura Hari. Gaura Hari.

Devotee: Guru Mahārāja. What is this higher taste? You said, “Higher taste, paraṁ dṛṣṭvā nivartate [Bhagavad-gītā, 2.59]. What is that?

Śrīla Śrīdhara Mahārāja: Higher taste. That your inner self will say to you. In comparison you’ll know yourself, higher. Higher means with more capturing power. Higher means that is in quality, mostly higher means in quality. That with a very small quantity you can give more in quality. Qualitatively more, quantitatively less, that is higher. Hare Kṛṣṇa.

Devotee: The whole cannot be less than the part. So in the higher enjoyment, everything should be there.

Śrīla Śrīdhara Mahārāja: But it depends upon the capacity of the receiver, how much is whole to him. Ha, ha. The pot, how much it can contain the water? The pot may be filled by only a part. A big jar, a part of that can fill up a small pot, more than that. Whole or part depends on the capacity of the receiver. Which is part to one is more than whole to another.

Hare Kṛṣṇa. Nitāi. Nitāi. Kṛṣṇa. Kṛṣṇa. _____________________ [?]

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

Devotee: Guru Mahārāja. In Śrī Guru And His Grace you say that in connection with service the devotees may come in contact with money or pratiṣṭhā and such situations. So can you just elaborate how they can be used in the service of Kṛṣṇa.

Śrīla Śrīdhara Mahārāja: We cannot understand what is the direct, what is the - to satisfy Kṛṣṇa. So through scripture and through His devotees we can understand that, the standard ________ [?] What is His desire we’re to follow, until and unless, and generally we may not come in direct touch with Him. It is also not desirable, that it’s almost impossible. So we’re to connect to Him through scripture, His words, and His attendants, we can understand. And we can render service through them. Direct service is not possible for us.

It is so important, this point is very important, so important that the higher authorities of this department they say, “We want connection of the servant of the servant of the servant of the servant. In this way. Not direct connection with Him, nor direct connection with His direct servant. But servant of the servant of the servant. In this way.”

Our position is so different from that of Kṛṣṇa, our Lord, that direct approach, what we think in our lower condition, that we must have some direct connection with Him. “Why the trespassers will come between my Lord and myself?” But that is theoretical. Practically when we want to get His connection, then by servant of the servant of the servant, that will be more tasteful and real to us. It is so peculiar. Like fools rush in where angels fear to tread. Generally in the lower stage, “If He’s almighty, He’s all powerful, He’s all omniscient, all pervading, why we should not get any direct connection with Him? Why so many things between me and my Lord? Why all these things?” In our lower condition.

But when we approach the reality we find, “O, real connection with Him only we may have through His agents. And agents, they’re like the blade of grass, chasma [?], spectacle, they enhance our position. Agent means they plead my cause. If I approach direct I’ll be dumb. But through agent negotiation that is real, concrete thing, we’ll have more thereby. In bare eye we can’t see, with the help of spectacle we can see, something like that. They’re all well wisher, well meaning, helping their best to the new recruits.

Hare Kṛṣṇa. Hare Kṛṣṇa. They’re making, the Vaiṣṇava are making impossible possible. So para-duḥkha duḥkhī, their heart is crying for persons like us. Such is their position and nature, they’re crying for the suffering of the worldly people, very eager to help us. That is their very nature is such, the Vaiṣṇava, para-duḥkha duḥkhī. We can get substantially only through them. Otherwise we do not know even what is what. We may be deceived very easily. But the agents, the super natured agents, they’re our only hope. So Vaiṣṇavas are not enemy, not foreign thing, they’re indispensable necessity in my progress towards my Lord.

Kṛṣṇa. Kṛṣṇa. Gaura Hari. Gaura Hari. Tapan, Gaura Kṛṣṇa gone? Ha, ha. Hare Kṛṣṇa. _____ [?] No fan, no fanection, clothe shedding. Hare Kṛṣṇa. Hare Kṛṣṇa.

Devotee: Guru Mahārāja. A feeling of discouragement sometimes appears in the heart, because the position of autocracy...

Śrīla Śrīdhara Mahārāja: Always they’re saying, sādhu, śāstra. It is sure to come, action, reaction, we’re prey. Only we have a resolution then everything finished? Ordinary things are not easily achieved, and the greatest achievement will be such without any hindrance, any obstacles on the way? How we can expect that? So our solace, our consolation, our help, are the agents and through the advice and the saints. In all eventuality or adverse time we’re to take shelter under them, what to do. “My position is such. Please give some help. I’m helpless.” Only to throw...

bhūmau-skhalita-pādānāṁ bhūmir evāvalambanam

[tvayi jātāparādhānāṁ, tvam eva śaraṇaṁ prabho]

[“For those who have stumbled and fallen upon the ground, that very ground is the only support by which they can arise once again. Likewise, for those who have offended You, O Lord, You alone are their only refuge.”] [Śrī Śrī Prapanna-jīvanāmṛtam, p 86]

“We fall on the ground, again with the help of the ground we get up. When we slip and fall on the ground, and the very ground is our support to get to stand erect. Bhūmau-skhalita-pādānāṁ bhūmir evāvalambanam, tvayi jātāparādhānāṁ, tvam eva. We commit offence against You, but there are no other agents who can help, only Your help, and that comes through Your agents.”

They are of great utility to the - to all, always. Always guidance is necessary. When we’re in lower stage we require help, and when we’re even in perfect stage we’re to render our services through some leaders of that department. Direct service is impossible. The permanent group is there, of the servitors, and we’re to be connected with any group of such department. Śanta, dāsya, sākhya, vātsalya, mādhurya, in all aspects there are permanent servitors, and we’re only to be connected with a particular group. And through them we’re to render our service to the Lord. And by their grace, very rarely we can have direct connection of the Lord. It is not impossible, but it’s only through the grace of the higher servitors it is possible sometimes. When they send with some - “Take this thing and carry it to the Lord. He’s here.” By his order we can go. In this way we can have our direct service very rarely, by the grace of the eternal group of servitors, not crossing them.

Always we’ve got second hand position. A jīva soul, originating from the marginal potency, they cannot have primary chance of the nearest servitors. Always relative position through someone he’s to directly serve. The permanent group is already there eternally. And they’re benevolent, they’re giving, they’re not miser, they’re not unjust. And what I get that is sufficient. He’s not bankrupt, that someone taking, that will be finished, others may not get, it is not. He’s Absolute so no bankruptcy there.

85.10.05.B_85.10.06.A

Śrīla Śrīdhara Mahārāja: ...poetry, some śloka, some poem, eleven in number. Upadeśāmṛtathe name.

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

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

[“A sober person who can control the urge to speak, the mind’s demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.”] [Upadeśāmṛta, 1]

Then,

Devotee: Jihvā-vegam udaroprastha-vegam.

Śrīla Śrīdhara Mahārāja:

atyāhāraḥ prayāsaś ca, prajalpo niyamāgrahaḥ

[jana-saṅgaś ca laulyaṁ ca, ṣaḍbhir bhaktir vinaśyati]

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

All these things are given there, how a devotee who has got admission into the devotional school, what should be his nature, his conduct. That advice has been given there. We’re to note and try to follow that. On the whole, to keep association with the devotee, and to dissociate with the non devotee. Main thing is that. Association can change us, help us and also spoil us. Bad association can spoil, and good association can help in progress. Association can give, association, saṅga, favourable environment, that is all, on the whole, to help our progress. The selection and the real connection with them. Sādhu saṅga, sādhu saṅga. And what is saṅga? Saṅga means not only physical nearness. Saṅga means,

dadāti pratigṛhṇāti guhyam ākhyāti pṛcchati

bhuṅkte bhojayate caiva [ṣaḍ-vidhaṁ prīti lakṣaṇam]

[“Offering gifts in charity; accepting gifts in charity; revealing one’s mind in confidence; enquiring confidentially; accepting prasāda; and offering prasāda are the six symptoms of love shared by one devotee and another.”] [Upadeśāmṛta, 4]

To give and to take. Dadāti pratigṛhṇāti guhyam ākhyāti. And to reveal everything of the whole heart to him, and also to hear what is concealed within his heart. Guhyam, very private thing in my heart, that must be disclosed. And what’s his private wealth within his heart, that I must get. Guhyam ākhyāti pṛcchati. I shall enquire what is the inner wealth in his heart. Bhuṅkte bhojayate caiva. And to serve him with food, and also to get some prasādam from him. Ṣaḍ-vidhaṁ prīti lakṣaṇam. By this we can have association proper. A close mixing with the sādhu, confidential mixing, to give and take, give and take. Guhyam ākhyāti pṛcchati.

Sādhana means that, that śravaṇa, kīrtana, smaraṇa, vandana, to cultivate with higher things requires our submission. Praṅipāta, paripraśna. Sincere enquiry and service. I want to serve the cause, not to lord it over. If the spirit within is to lord it over everything will be spoiled. It is not a plane where we can make masters of our own selves, it is not a plane of that type. So that will be the main thing.

I want Him, why? Not something that we can use according to my whim. But I’m going, I’m putting myself into fire, what I am that will vanish, and from within my real higher divine self will come out. With that idea, what I am, that’s a nasty thing. But what is in me that is divine, noble. With this hope we shall go. The outer cases will be eliminated and the inner element will come out gradually. And I shall feel that this is the noble part in me. So for service, this is the all important thing. If we have, I want to serve, obey, and not to order. I’m going to a land where I shall only obey, but I won’t order. But if in hierarchy I get some position, I shall order only to obey my master’s command. That also will be possible, but for His cause, in a system.

[06:30 - 18:52 ?]

What is in connection with God that is divine. And however beautiful in the worldly standpoint, but if no connection with God, that is like rubbish. _________________________ [?] karma phal, so we’re not safe in our present position.

[19:28 - 21:17 ?]

...

[21:41 - 24:00 ?]

Śrīla Śrīdhara Mahārāja: Tṛṇād api sunīcena, not in the physical sense, but in the real sense.

Devotee: ______________________________ [?]

Śrīla Śrīdhara Mahārāja: In consideration with the normal thinking persons. And here everyone abnormal thinking. So that is not the standard to measure whether one is forbearing, or he’s humble. How to measure? From what standard? Standard is in the hands of the proper section, not improper, misguided souls, running, wandering with false errand. Kṛṣṇa. Kṛṣṇa.

[25:00 - 28:06 ?]

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

Devotee: _______________________ [?]

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

Devotees: Jaya!

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

Devotees: Jaya!

Śrīla Śrīdhara Mahārāja: Bhakta-vṛnda kī jaya!

Devotees: Jaya!

Śrīla Śrīdhara Mahārāja: Hari Nāma Saṅkīrtana kī jaya!

Devotees: Jaya!

Śrīla Śrīdhara Mahārāja: Navadwīpa Dhāma kī jaya!

Devotees: Jaya!

Śrīla Śrīdhara Mahārāja: Śrī Chaitanya Saraswat Maṭha kī jaya!

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

Devotees: Jaya!

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

Devotees: Jaya!

Śrīla Śrīdhara Mahārāja: Gaura Hari bol. Gaura Hari bol. Nitāi Gaura Hari bol.

...

Devotee: _________ [?]

Śrīla Śrīdhara Mahārāja: Not always. It depends upon the position of the person ____________ [?]

Devotee: And also if we can travel in time forwards and backwards in dream, or outside in space.

Śrīla Śrīdhara Mahārāja: That may indicate some position of us, where we are. What type of dream we’re experiencing, it indicates sometimes on the whole what is the condition of our mental system. Where I’m moving, my subtle body moving in which plane.

Devotee: This aprākṛta region, is it similar to prākṛta in all respects?

Śrīla Śrīdhara Mahārāja: It is perverted reflection. Here the nastiness is not there, heyota barcita [?] This is contemptible, and that is good, excellent. Reflection but perverted.

Devotee: But in appearance and other respects it’s equal, same?

Śrīla Śrīdhara Mahārāja: It may be same. Some difference there. The opposite side there, like very static, immaterial, that is powerless. But here it is very clear and strong, powerful. The indirect aspect, vyatireka, indirect aspect here. Here it’s more strong, and there it is reduced to material existence, something inert.

Devotee: Māyā.

Śrīla Śrīdhara Mahārāja: But representation is there. cashyaysa kant silavar [?] Dāsa Goswāmī says.

Here which is very active in this plane, the indirect side of līlā, but there that is just like the statue there giving some impression of the existence. And positive is very perfectly active. Here positive side is little weakened. Like portrait there. Here in ideal, and there in practice, and that is negative side more idealistic but not very practical. Some difference we’re told.

Goloka and Gokula. And to our wonder it is also mentioned that Goloka is a part of Gokula. Wonderful thing. In prapañca līlā, just as a drama which is representing the play of a village, that becomes successful in a rural position, not in town position. The expert players in the drama may be found in town, but if their subject of play is rural thing then it will be very much successful in a rural locality, not in town. Something like that. Aprākṛta, prākṛta vat, it is more successful in prapañca than in eternal aspect of the existence.

So many peculiarities that cannot satisfy our reasoning. The ways of Infinite in connection with finite is very perplexing. Vaikuṇṭha generally is thought to be Infinite. Kuṇṭha means narrowness, limit. No limit, that is Vaikuṇṭha. That is infinite characteristic is greater there, but that forms a part of Goloka. Goloka Vṛndāvana, especially Vṛndāvana is told only sixteen [krośas], or thirty two miles area, but that can contain so many Vaikuṇṭha in it. Almost this is impossible in our thought. Kavirāja Goswāmī has mentioned,

ṣola-krośa vṛndāvana, — [śāstrera prakāśe / tāra eka-deśe vaikuṇṭhājāṇḍa-gaṇa bhāse]

[“According to the revelations of revealed scripture, Vṛndāvana extends only sixteen krośas [thirty-two miles]. Nonetheless, all the Vaikuṇṭha planets and innumerable universes are located in one corner of this tract.”] [Caitanya-caritāmṛta, Madhya-līlā, 21.29]

That can contain Vaikuṇṭha in its one part. So aprākṛta, which is similar to this mundane world, it is of such nature. How to harmonise? Reason fails. Reason that continues in this world that fails there to follow. In the case of Infinite the finite thinkers cannot accommodate. They’re mere instrument. Whatever little they can conjecture they say like that. Though finite but everything infinite in itself. In a particle of sand in Yamunā that is also infinite. If necessary it can display so many things, but they’re posing as a particle of sand. So creepers are such that can produce Uddhava. Kalpa-taru, ordinary tree and that can give you anything you like. Bhūmi cintāmaṇi, bhūmi is also the sand, the articles of earth. Cintāmaṇi. Whatever you want that can give you that thing. So they’re posing in that way but really they’re part of infinite means infinite. Part of infinite means infinite. Infinite characteristic of infinite, that in all ways and means it is infinite. A part also represents infinite.

So, jñāne prayāsam udapāsya [Śrīmad-Bhāgavatam, 10.14.3], do your duty, don’t try to understand. The environment is not to come within your first. So our tendency to serve, that is only admirable we’re told. That has got some recognition in such a great unknown and unknowable matter. Do your duty. What is attached to you, go on doing sincerely. Whole attention you give to the discharge of your duty. That will bring your greatest fulfilment there.

And don’t waste your energy to enquire about what others are doing or not. Jñāna śūnya bhakti. Both in case of our sādhana and also siddhi, mind your own lesson. Don’t go to enquire about others. Whole energy you’ll devote in your own - oil your own machine. Oil your own machine, that policy is most helpful. And that also with some dis-satisfactory nature. “I can’t do my duty, I’m unable, unfit. What I should have done I can’t do that.” That is the nature of infinite, dissatisfaction.

Dissatisfaction here, “I can’t get more. I have no command over the environment.” Dissatisfaction.

And there the dissatisfaction that, “My part, what is attached to me, I can’t do satisfactorily.”

Concentration only to ones own function...

85.10.06.B_85.10.07.A

Śrīla Śrīdhara Mahārāja: [00:00 -09:57 ?] So it is harmonised. [10:00 - 10:37 ?]

Muhyanti yat sūrayaḥ. Not only a question of ordinary persons, but the scholars become dumb, puzzled, perplexed. Muhyanti yat sūrayaḥ, in the beginning of Bhāgavatam [1.1.1]. Whose nature is playing such that the scholars become perplexed to understand. That is the principal, the primary characteristic of Him. How it is possible? Our worldly knowledge cannot accommodate, harmonise, can’t. Muhyanti yat sūrayaḥ.

So it is harmonised in autocracy. Ha, ha. “Let there be water.” There was water. Laws fail, the conception of law, nature, regulation, all fails there, so autocratic thing. Everything coming from Him, everything is continued by Him, and everything gets end only by His desire. Such is the nature of the principal principle, main principle. He’s there, but He’s good. That is our solace.

We cannot see the king but the king is a good one. That is, in our heart we shall carry the impression and do our duty. He’s our guardian. He’s all good. And we’re His slaves, no other alternative. And even to aspire after independence that is also bad, we’re to understand. To search for explanation from the high, from the administration, explanation, that is also bad, revolting. So they’re sent here, something like, they may not have, disloyal subjects are ousted. In that area that disparity can never grow. And from the taṭasthā, marginal position, those that cannot accommodate that thing they’re sent this side.

“Work with your independent free will. You like independence, liberty, go and live there, and get the consequence.”

But administration in the Absolute Good area is otherwise. None want to be elevated from there. More inclination to serve the centre, to spend on the centre, dissatisfaction there. “I can’t do my duty according to my satisfaction.” The positive, not dissatisfaction of the nature of revolting. That is the peculiarity. Serving in the positive means we want to serve more. Dissatisfaction is there, not complaint against the circumstances, they’re all good. I’m bad. No question of injustice coming to him. Everything is good, I’m bad, I can’t. This is the characteristic of the perfect dynamic character, it is dynamic, it is of that nature. Everything good, I’m bad. I like no working, no service. ____________________ [?]

...conclusion cannot but be there, by nature. The competition in itself is not bad. The dacoits also can compete, and donors also can compete. Looters, exploiters, also there may be competition amongst the exploiters, guṇḍās. And who are giving for the sake of the country, sacrificing their life, there also competition. So competition in itself is not bad. For which it is done, that is to be understood properly, for which this sort of competition. Who will do more service, which party doing more service to Kṛṣṇa.

So everything in aprākṛta, as the question begins. Everything is good, only the spirit is different, for Kṛṣṇa, for the centre, it is good. And for the part it is bad, at the sacrifice of the interest of the centre coming to the part. And what centre sends to the part that is all right. If we put food in the stomach, energy distributed to every part of the body that is normal, good. But if we’re to inject some food in a part of the body that is abnormal.

Kṛṣ - ṇa. In-carrying, and from the centre carrying, also na. From the centre attracting and giving that in the heart, contract and, sometimes it contracts and expands. Expands then it’s drawing blood, and contracting is sending blood to every part. So attracting service and giving satisfaction from the centre. Kṛṣ - ṇa. The general līlā is like that, pastimes like that.

Here also we do some service and get remuneration. But there the remuneration that is to make us more active, more healthy. What health naturally comes from the heart, centre, that engages the capacity of that locality. 'Dāsa' kari' vetana more deha prema-dhana. More serving spirit is the remuneration. Not to be self centred and enjoy for our own, that is not the nature. That health, healthy and non healthy stage of our body. Connecting with the centre, controlled by the centre, that is the symptom of the healthy existence.

So centre carrying units, Vaiṣṇava, agent. We’re lost. Our search for the proper agent will be of best interest to us, to whom we’ll be able to have real connection of the centre. And gradually I’ll be centralised, and everything will be automatic and healthy. Dislocated we are at present, and that is the trouble. That is the cause of all trouble, to be dislocated from the central current. Proper location, svarūpa siddhi, proper location, proper adjustment. So religion is adjustment proper, we heard so many times, often, from the lips of our Guru Mahārāja, proper adjustment. And dislocated means diseased, cut off from the centre.

Kṛṣ - ṇa. What is the centre? The Brahman conception, Paramātmā conception, Bhagavān conception. The scholars, enquirers, the Ācāryas who knows things about the centre, or who are representatives of the centre, they say that the nature of the cause of these three type. The inner controlling, the outer accommodating, and the dispenser of the prospect. The controller, designer and destiner, that aspect, Bhagavān. And that is one, working according to law, and another He’s according without law. His grace does not have any regulation, above calculation, the grace, the affection, the love, and no bankruptcy. No explanation to any other for His action. That Absolute Good, that is Kṛṣṇa conception of the controller of anything and everything. How we’re to connect with whom, that’s the primary question.

Kṛṣṇa centred, Nārāyaṇa centred. Jīva Goswāmī says, “Bhagavān, the designer and destiner of everything, what is that principle? Only love can do that, and no power. Only Kṛṣṇa, not Nārāyaṇa. The law, the power, regulation, all these things, the resourcefulness, no. Only absolute control can come in the hand of the beauty. Beauties control is surviving everything, superseding everything. Beauty, affection, love, mercy, that can control the heart of the heart. And most extensive control, only that characteristic can have. And no physical power, or any law, any regulation, any justice, no. The real controller, appealer to our heart interest is that thing can control.” This is Mahāprabhu’s idea, Bhāgavata’s idea. The real controller of everything, the inner most and most extensive control only beauty, that mercy, affection, love, of this nature that can have this. No power, no knowledge, nothing of the kind.

So Paramātmā Who controls from within, and Brahman the background which can contain everything within itself. They’re but only some development from that prime cause of love. They cannot stand by itself. The Brahman, Paramātmā, Nārāyaṇa conception, only outer conception of the reality. The real reality is that love and mercy, affection, beauty. Our inner hankering of everything, harmony only can come only through that. This is the finding of Śrīmad-Bhāgavatam and Mahāprabhu Himself. Then so many details are there, but on the whole things are of this nature.

What is the time?

Devotee: ________ [?]

Śrīla Śrīdhara Mahārāja: So I stop here.

Vāñchā-kalpatarubhyaś ca.

Bhaktisiddhānta Saraswatī Prabhupāda kī jaya!

Śrīpad Bhaktivedānta Swāmī Mahārāja kī jaya!

Hari Nāma Saṅkīrtana kī jaya!

Navadwīpa Dhāma.

Gaura Hari bol.

...

Badrinārāyaṇa: Ramakrishna.

Śrīla Śrīdhara Mahārāja: He’s a mūrkha pūjārī, a stupid priest.

Badrinārāyaṇa: ____________________ [?]

Śrīla Śrīdhara Mahārāja: He has done a good service to me. What I wanted to say in a civilised way, and he expressed in straight and rough way, what is impressive to the ordinary people. __________________ [?]

Rāja guṇa and tāma guṇa mixed, that was the source of inspiration of Vivekānanda’s lecture. Not nirguṇa, not even satya guṇa, but tāma guṇa and rāja guṇa mixed, represented in Vivekānanda. Rājas tāma ____ [?] Driven by these two lower forces of mind he’s dancing. Nothing good in his nature or in his speech.

And Ramahaṁsa, Ramakrishna, haṁsa means goose, a great goose.

And Swāmī Mahārāja represented Ramakrishna Mission as Murgī Mission. Fond of the meat of murgī, that is cock.

Devotee: Chicken.

Śrīla Śrīdhara Mahārāja: Cock flesh eater.

...

...bālāḥ, pravadanti na paṇḍitāḥ.

[sāṅkhya-yogau pṛthag bālāḥ, pravadanti na paṇḍitāḥ
ekam apy āsthitaḥ samyag, ubhayor vindate phalam]

[“The learned do not support the opinion of the childishly foolish mundane rationalists (known as karma-mīmāṁsakas) who hold that the path of renunciation (sāṅkhya-yoga) and the path of action (karma-yoga) are separate. One who carefully follows either of these paths will achieve the same result.”]

[Bhagavad-gītā, 5.4]

Understanding by elimination, from the gross towards the subtle. Sāṅkhya, external elimination, and yoga internal elimination. “This is not, this is not, this is not.” In this way to search what is the original thing from which everything is coming forth, the search. Sāṅkhya-yogau pṛthag bālāḥ, pravadanti na paṇḍitāḥ.

Ekaṁ sāṅkhyaṁ ca yogaṁ ca, yaḥ paśyati sa paśyati.

[yat sāṅkhyaiḥ prāpyate sthānaṁ, tad yogair api gamyate
ekaṁ sāṅkhyaṁ ca yogaṁ ca, yaḥ paśyati sa paśyati]

[“The goal achieved by the renunciation of action is also reached by the performance of selfless action. One who by careful analysis knows both these paths to be one and the same, certainly knows their true meaning.”] [Bhagavad-gītā, 5.5]

He’s seeing really, who can estimate both sāṅkhya and yoga, reaching the same goal. Ending in the searcher, one who is searching, that is the be all and end all, jīvātmā. And something on the other side, Paramātmā. But all these āroha-panthā, ascending method. But proper knowledge may come in the descending method.

[kālena naṣṭā pralaye, vāṇīyaṁ veda-saṁjñitā]

mayādau brahmaṇe proktā, dharmo yasyāṁ mad-ātmakaḥ

[“The message of the Vedas is eternal religion, non-different from Me. When in the course of time those eternal teachings disappeared from view with the universal cataclysm, I imparted them to Lord Brahmā at the dawning of a new creation.”] [Śrīmad-Bhāgavatam, 11.14.3] & [Śrī Śrī Prapanna-jīvanāmṛtam, 9.34]

“I’m everything and I first intimated to the creator of this world, Brahmā, by inspiration, that I’m everything. And I imparted this truth to Brahmā, within. And from Brahmā that knowledge came in descent in this world through particular agents. But due to their specific character, of the receiver, that was mutilated in different ways. And some knowledge from the ascending method also came, and the descending truth that also according to the temperament of the receiver was represented in a variegated way. So now there’s a jungle of different religious conceptions, so many, the ascending, descending. Mutilated descending and ascending, both mixed, there’s a jungle in the religious conception world. So when that becomes too much disturbing or puzzling, then I shall have to come again, or send My own agent to preach about the truth here in this world of ignorance. In this way I present it.”

What is what, what is truth proper, what is the real conception of truth, the prime cause, our relationship with Him? Who am I? Who are we? Dharma jijñāsā in Jaiminī, what should be our duty? The name of the book, What is our Duty? Dharma jijñāsā. And brahma jijñāsā in Vedānta, what is the prime cause of this world? Brahma jijñāsā. And kṛṣṇānusandhāna, where is my guardian and friend? Kṛṣṇa. Enquiry after duty, enquiry after prime cause, Absolute Truth. And then the highest stage of enquiry about the Absolute Truth, my own heart satisfying friend, guardian, without whom I can’t stay, maintain my existence. Kṛṣṇānusandhāna. Mahāprabhu.

Jñāna śūnya bhakti, independent of knowledge, fortune hunting, searching for the fortune, searching our fulfilment without the help of the knowledge. It is peculiar, searching without knowledge, how it is possible? Heart’s search, search of the heart for the heart. Our real existence is there in the heart, not in the brain. This sort of understanding. We’re not living in the brain but we’re living in the heart. So search of the heart for the heart, that is love, that is prema. A different plane. The brain exercise cannot satisfy us. Today the world is in the need of heart, disgusted with brain. Now they’re searching for the heart, mutual understanding of loving one another. Eliminating the love and sympathy the brain work is going to destroy the civilisation. Mutual understanding of the heart can save them from the disaster created by the brain. But without the brain’s product of so much civilisation, the simple life in the jungle can satisfy the people. Blissful, less civilised peaceful nation, they’re going on with their life. But brain development is dangerous if it is not helped by the development of the heart. So heart is more necessary for us than the brain. They’re subservient.

vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ jñānañ ca yad ahaitukam

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

[Śrīmad-Bhāgavatam, 1.2.7]

Knowledge subservient to heart, that is healthy, wholesome. First devotion towards the centre, and then the outcome of that connection with the centre, submission with the centre, knowledge comes to help the service. That is healthy knowledge. Without that, knowledge is dangerous, suicidal.

jñāna-vairāgyādi — bhaktira kabhu nahe ‘aṅga’
ahiṁsā-yama-niyamādi bule kṛṣṇa-bhakta-saṅga

[“The path of speculative knowledge and renunciation is not essential for devotional service. Indeed, good qualities such as non-violence and control of the mind and senses automatically accompany a devotee of Lord Kṛṣṇa.”] [Caitanya-caritāmṛta, Madhya-līlā, 22.145]

The knowledge and the vairāgya, indifference, non-attraction, they’re not the necessary part of devotion, but the followers of devotion, product. They automatically follow the devotion, but not a necessary part of devotion. Automatically they come if one is a devotee necessary indifference to the non-attraction to the environment and knowledge about them, that will come automatically to him. But they cannot produce our indifference to the enjoyment of the environment or knowledge about them cannot produce devotion. Devotion is independent. It only comes through sukṛti by the grace of God, grace of the Absolute. That is not the product of our own ascending search, or our apathy towards the environment. Our indifference or apathy for the environment may give us sufficient time, we’re not captured by their charm, so we may have sufficient leisure for searching. But searching upward...

85.10.07.A

Śrīla Śrīdhara Mahārāja: ...that time, “Gobha Gaṇeśa”he told me. “Ease lover” one place, that time he told me “Gobha Gaṇeśa.” Gaṇeśa is a writer, but if he’s made of cow dung - a cow dung made Gaṇeśa, or the writer, Gobha Gaṇeśa.

He told that, “Such new light came, it was necessary even for me to consult them in future, afterwards, such light came. I had got some satisfaction.”

Thereby I got some satisfaction that I could appreciate those points which he’s appreciating, that such ray does not come always, this time came, and Prabhupāda wanted to see them once more what came. I could appreciate in that level of Prabhupāda. That was to my satisfaction.

Badrinārāyaṇa: What explanation Mahārāja? You don’t remember what explanation?

Śrīla Śrīdhara Mahārāja: No, no. Ha, ha, ha. I was always scattered, perplexed. Very scanty. Of course it’s in Bhāgavatam, but specially new things came from him at that time. That was at the house of a particular man who was supposed to be initiated in a particular clan who says, Satya Ma [?] There is a section, a sub section in the religious sampradāya that call themselves the worshippers of satyama, satya, truth.

So Prabhupāda, “What is truth? You belong to a particular sampradāya who says that ‘We’re worshippers of truth. What is that truth?’ He came and took this śloka from Bhāgavatam and began, “What is truth? Your conception of truth is not sufficient. Truth is such.” In this way he wanted to explain that satya-vrataṁ. What is the relationship with the Absolute and truth of your conception? In different ways the truth has been shown here and the relation with God.

satya-vrataṁ satya-paraṁ tri-satyaṁ, satyasya yoniṁ nihitaṁ ca satye
satyasya satyam ṛta-satya-netraṁ, satyātmakaṁ tvāṁ śaraṇaṁ prapannāḥ

[The demigods prayed: “O Lord, You never deviate from Your vow, which is always perfect because whatever You decide is perfectly correct and cannot be stopped by anyone. Being present in the three phases of cosmic manifestation — creation, maintenance and annihilation — You are the Supreme Truth. Indeed, unless one is completely truthful, one cannot achieve Your favour, which therefore cannot be achieved by hypocrites. You are the active principle, the real truth, in all the ingredients of creation, and therefore You are known as antaryāmī, the inner force. You are equal to everyone, and Your instructions apply for everyone, for all time. You are the beginning of all truth. Therefore, offering our obeisances, we surrender unto You. Kindly give us protection.”] [Śrīmad-Bhāgavatam, 10.2.26]

The Brahmā came and told this. “Who are You, and what is Your relation with what is known to us as truth? O You Absolute Truth, the so-called truths that are known to us in this world, what is Your relation with that conception of truth?” In that way it’s dealt there. “You are above truth. You are within truth.” In this way.

mayā tatam idaṁ sarvaṁ, [jagad avyakta-mūrtinā

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

[na ca mat-sthāni bhūtāni, paśya me yogam aiśvaram

bhūta-bhṛn na ca bhūta-stho, mamātmā bhūta-bhāvanaḥ]

[“In an unmanifest manner, I pervade this entire universe, and everything conceivable is situated within Me - and yet, I am not situated within that total entity.”] [“And again, that is also not situated in Me. Just behold My inconceivable simultaneous one and different (acintya-bhedābheda) nature as the perfect, omnipotent, omniscient originator and Lord of the universe! Although My very Self is the mainstay and guardian of all beings, I am not implicated by them.”] [Bhagavad-gītā, 9.4-5]

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

“In this way that was shown, Your position with the so-called truth. You asked Yudhiṣṭhira to avoid the truth. Say what is false, generally encourage you. Aśvatthāmā hata. You say, Yudhiṣṭhira. But Yudhiṣṭhira hesitated, and in some way or other he repeated it, not in a straight way.

But some say Yudhiṣṭhira had to see the hell for saying that falsehood. And Madhvācārya says, “Because Yudhiṣṭhira could not obey Kṛṣṇa so he had to see the hell.” Ha, ha.

Badrinārāyaṇa: And Kṛṣṇa stealing butter, Mahārāja.

Śrīla Śrīdhara Mahārāja: Ah! Always He’s speaking lies, in Vṛndāvana, everywhere. What is truth, who knows what is truth? What is His whim, that is truth. Ha, ha, ha. Every part of Him is truth and something more. What conception we’ve got about truth? Truth means things under rules and regulations. But He can create truth - truth is such. What He wills that is truth, truth of truth, satyasya satyam, satya-netraṁ. In this way His position with the truth has been represented in this variegated way. The conception of our truth, and His position, how, adjusted.

Eh? That ghost lady not come?

Badrinārāyaṇa: Yes Mahārāja, she’s been sitting down here for more than twenty minutes.

Śrīla Śrīdhara Mahārāja: Last night, what was the suggestion of the ghost? Anything new?

Badrinārāyaṇa: Last night, nothing new? Any incidents, he didn’t speak anything, no impressions?

Śrīla Śrīdhara Mahārāja: Why she’s complaining against him towards us?

Lady guest: Nothing extraordinary.

Badrinārāyaṇa: Last night was nothing extraordinary, as previously.

Śrīla Śrīdhara Mahārāja: Oh. Does not affect him?

Lady guest: He’s here, sitting...

Śrīla Śrīdhara Mahārāja: Can you not preach Kṛṣṇa consciousness to him?

Badrinārāyaṇa: She says the ghost is sitting here, that ghost is sitting right here, he’s sitting here.

Śrīla Śrīdhara Mahārāja: Here, by her side?

Badrinārāyaṇa: Yes, by her side.

Lady guest: Every time _______________________ [?]

Śrīla Śrīdhara Mahārāja: He’s hearing what I say?

[Group laughter] Yes, yes.

Śrīla Śrīdhara Mahārāja: Then, and how he receives it? Is he angry with me?

Lady guest: ______________________ [?]

Badrinārāyaṇa: No, he never gets angry, he only gets angry with her.

Śrīla Śrīdhara Mahārāja: What does he want her to do?

Lady guest: He only thinks I’m a stupid woman.

Śrīla Śrīdhara Mahārāja: “You obey me, what I say, obey me.” That is his direction?

Badrinārāyaṇa: He wants you to obey him? “Yes, yes, yes.” He tells her that, “You’re not an intelligent person.”

Śrīla Śrīdhara Mahārāja: Who? Myself?

Badrinārāyaṇa: No.

Śrīla Śrīdhara Mahārāja: She?

Badrinārāyaṇa: Yes.

Śrīla Śrīdhara Mahārāja: She’s not intelligent?

Badrinārāyaṇa: Yes. He tells her like that.

Śrīla Śrīdhara Mahārāja: And she comes from where? England, America, or India? Where? Africa?

Lady guest: Norway.

Badrinārāyaṇa: No, Norway.

Śrīla Śrīdhara Mahārāja: Norway.

Badrinārāyaṇa: Yes.

Lady guest: I emigrated to India.

Badrinārāyaṇa: But where did the ghost come from?

Lady guest: Vṛndāvana, ghost Vṛndāvana.

Badrinārāyaṇa: Oh, Mahārāja, she has come from Norway, but the ghost has come from Vṛndāvana. She met the ghost in Vṛndāvana.

Śrīla Śrīdhara Mahārāja: Ghost in Vṛndāvana?

Badrinārāyaṇa: Yes.

Śrīla Śrīdhara Mahārāja: What occasion?

Lady: It was yatra time when we start coming around...

Badrinārāyaṇa: What yatra? What time of the year?

Lady: ________________ [?] Janmāṣṭamī, around that time. Then later on he entered my body. He was following me - was this new energy...

Badrinārāyaṇa: Maybe around festival time in Vṛndāvana, maybe Janmāṣṭamī, the ghost started following her, began to follow her. Then after some time entered...

Śrīla Śrīdhara Mahārāja: From where? Vṛndāvana, from where, Keśi ghāṭa? Keśi ghāṭa abode of so many Vṛndāvana ghosts.

Lady: I heard that Raman Reti. _______________ [?]

Śrīla Śrīdhara Mahārāja: Raman Reti. He comes from - he’s Bengali ghost, or UP, or where from? What is his side, nationality? He talks in Bengali, or Hindi?

Lady: _________________ [?]

Badrinārāyaṇa: He speaks English?

Lady: He speaks English and some Hindi.

Śrīla Śrīdhara Mahārāja: Hindi and English.

Badrinārāyaṇa: What did the ghost doctor say?

Lady: The ghost doctor said he’s a Brijavāsī.

Badrinārāyaṇa: She consulted one ghost doctor, and that doctor...

Śrīla Śrīdhara Mahārāja: Where?

Badrinārāyaṇa: In Vṛndāvana.

Lady: In Govardhana.

Badrinārāyaṇa: In Govardhana. And that doctor said that he was a Brijavāsī, the ghost was a Brijavāsī.

Śrīla Śrīdhara Mahārāja: Brijavāsī. His age?

Lady: He didn’t say.

Badrinārāyaṇa: He didn’t say. That is not known.

Śrīla Śrīdhara Mahārāja: Not known? So she can’t see him? Only hears him? Can’t see?

Lady: He comes and I can perceive him.

Badrinārāyaṇa: Some kind of perception, but not seeing perception, feeling.

Śrīla Śrīdhara Mahārāja: What he wants her to do?

Badrinārāyaṇa: What does he want you to do?

Lady: You know, he actually wants me to be with people who are spiritual.

Badrinārāyaṇa: He wants her to be with people who are very spiritual.

Lady: But he drags me down instead of helping up.

Śrīla Śrīdhara Mahārāja: He wants to take her to the spiritual authority? Eh?

Badrinārāyaṇa: Yes, something like that.

Śrīla Śrīdhara Mahārāja: Where? Then where he wants to take her? Govardhana, or Vṛndāvana, Rādhā Kuṇḍa, where? Spiritual person, where existing?

Lady: He wants me to meet with those.

Badrinārāyaṇa: Where?

Lady: Anywhere.

Badrinārāyaṇa: He wants me to be with devotees anywhere.

Śrīla Śrīdhara Mahārāja: Wandering, in the tīrtha?

Lady: ________________ [?]

Śrīla Śrīdhara Mahārāja: And what relation he wants to have with her? As a motherly affection, or wife’s affection, or what affection?

Lady: _____________________________________________________________________________ [?]

...

Śrīla Śrīdhara Mahārāja: ...the highest of the spiritual personalities, he wants to be a creeper, a shrub in Vṛndāvana. So what is the position of the shrub and the grass of Vṛndāvana? Uddhava aspiring after that birth. We’re to look at things in that way. To become a grass in Vṛndāvana requires highest capacity of devotion. Do you follow?

The sands also on the banks of the Yamunā all person from higher status. And how we can pass over that? How? Only for service. A servant can go on the bed of the king for service. A priest can go on the throne of the Lord if necessary for dressing the Lord. But all worshippable, venerable, and superior stuff to consider.

Jñāna śūnya bhakti. Child kicking the mother, when child is small, on the lap of the mother he’s kicking in affection. Mother feels joy. So the atmosphere of affection, love, is very noble and high, and also harmonising. Affection, the basis is service. Service tendency develops into affection, love. No consideration of high and low. The Absolute is carrying the shoe of Nanda Mahārāja. Inconceivable. Through affection it is possible. Most astounding process of realisation, devotion is such. Śrī-kṛṣṇākarṣiṇī ca sā. The last result of affection that is devotion is to forcibly attract Kṛṣṇa.

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

sāndrānanda-viśeṣātmā, śrī-kṛṣṇākarṣiṇī ca sā]

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

[Bhakti-rasāmṛta-sindu, Pūrvva, 1.17]

Bhakti, devotion, develops in this way. Kleśa-ghnī. All the troubles are finished, first stage. Śubhadā. All welfare comes. Mokṣa-, laghutā-kṛt. When devotee can conceive that mokṣa, mere liberation is nothing, positive gain is necessary, mere liberation has got no value, mokṣa-, laghutā-kṛt. Sudurllabhā. Still, even neglecting liberation it has to go high. A long path. Mokṣa-, laghutā-kṛt. Sudurllabhā. Sāndrānanda -viśeṣātmā. Some automatic, some spontaneous feeling of joy within, inexplicable. Śrī-kṛṣṇākarṣiṇī ca sā. And her last gift is to draw Kṛṣṇa towards him, the Autocrat, Absolute, to draw Him towards - this is the gift of devotion. Devotion will be such type. And its basis, unit is self surrendering. Surrendering for the cause has got so much power, however high, may be attracted by affection. Not in any other way. Heart giving, to give, to offer sincere offering of his own self of the finite can draw the Infinite towards him. Hearty attraction, hearty surrender, can attract the Infinite for the finite. Wonderful. Yogamāyā. So bhakti is wonderful, devotion, self surrender is the basis. And progress, die, from deep to deeper reality. Only dynamic death, devotion is dynamic death. Dying, dying, dying, still dying, still dying. In the process of this selfish death in a dynamic character, no end. And it comes from Rādhārāṇī. She’s the centre.

[sukha-rūpa kṛṣṇa kare sukha āsvādana] bhakta-gaṇe sukha dite ‘hlādinī’-kāraṇa

[“Ecstasy personified is Kṛṣṇa Himself, and He feels, tastes and enjoys Himself; but only through faith is it possible to transmit and distribute that ecstasy and joy to others. Faith is the very nature of the hlādinī-śakti, the ecstasy potency, which is represented in full by Śrīmatī Rādhārāṇī. It can transmit total Kṛṣṇa consciousness to the devotees outside. Faith is the halo of Śrīmatī Rādhārāṇī, by the light of which others may understand Kṛṣṇa. When the negative combines with the positive, realisation of Their function is distributed to all other negative parts.”] [Caitanya-caritāmṛta, Madhya-līlā, 8.158]

The potency, the negative side. The centre, that power that controls the whole negative side, it comes from there. It is Her shadow. She’s commanding the whole serving aspect of the Lord in full. Wonderful. Representing the whole negative side, attracting the positive.

Proton and neutron, what is that? Proton and neutron, two aspects of things. Puruṣa, prakṛti. Prakṛti and Puruṣa, the nature and the substance.

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

Heart giving, improvement, ātma-nivedana, to throw ones own self into the Infinite. And the character of Infinite, that centre carrying current, to catch the centre carrying current, Yogamāyā. And so many units are also being carried towards the centre. We’re to have their company, sādhu saṅga. Sādhu means those that are being carried by the centre carrying current, marching towards centre.

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

Love divine, ruci, the unit is taste, not to master anything, knowledge, to master anything and everything within the fist, to get knowledge. Knowledge tendency, to get everything within his fist. Heart’s duty is to know, to appreciate its home, own soil, intuitive power, to understand home, the atmosphere of affection. I understand one aspect, here another aspect. So heart’s duty, heart’s function is to feel and know who is my own, similar home, to understand the home. The brain cannot understand home. Sweet heart, sweet brain, no such expression. Eh?

Devotees: No.

Śrīla Śrīdhara Mahārāja: Burning brain. Ha, ha, ha. But sweet heart. Like a flame, brain, like a flame, fire. Heart is soothing. Nitāi. Nitāi. Nitāi. Nitāi. Mahāprabhu gave recognition of the heart. And Bhāgavatam also. The ontology of the heart, superior position. We live there, the comfort, the happiness in the heart, not in the knowledge.

na hi jñānena sadṛśaṁ, pavitram iha vidyate
[tat svayaṁ yoga-saṁsiddhaḥ, kālenātmani vindati]

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

In comparison with energy, brain is superior, selects how to guide energy, what energy is useful, what is not useful, it’s the master of the matter. But heart is the master of life, superior to knowledge and energy. Karma, jñāna. And the yoga gives us mystic power, that is also a sort of lord-ship over this material nature in subtle form. But all dismissed.

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

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

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

[Śrīmad-Bhāgavatam, 10.14.3]

Giving up everything exclusively devoted to the association of the sādhu, and very eager to hear about his Lord of heart. “Where is my heart? Where is my Lord, my Master? There is my heart, and where is heart, I’m there. Where is brain I may not be there. Where is energy I may not be there. But where is heart I’m there.” So heart is the all important thing in us, and heart’s transaction is devotion. It is noble, it can give itself, and it can have also in return such thing. Heart can conquer heart.

Hare Kṛṣṇa. Hare Kṛṣṇa. Kṛṣṇa. Kṛṣṇa.

Badrinārāyaṇa: And Mahārāja, heart is the centre of eruption also.

Śrīla Śrīdhara Mahārāja: Eruption.

Badrinārāyaṇa: Yes. As the volcano will erupt from there.

Śrīla Śrīdhara Mahārāja: Eruption. And not the head, not the head of the hill can produce eruption, but the heart.

Badrinārāyaṇa: The head will produce corruption.

Śrīla Śrīdhara Mahārāja: Here is our Bhāgavata Bhusan.

Devotees: (Group laughter)

Śrīla Śrīdhara Mahārāja: Purī Mahārāja is always silent.

Badrinārāyaṇa: He says he has many questions.

Śrīla Śrīdhara Mahārāja: Many questions?

Badrinārāyaṇa: Yes, too many questions.

Śrīla Śrīdhara Mahārāja: Too many questions? And watching without making question he’s only watching, trying to get solution from the atmosphere of Dhāma. Dhāma is living. Let me see how living, whether without asking she may fulfil my hunger. Expectant attitude to read and read and gather.

But we’re told kīrtana is more effective, more earning. Whatever small I have got, to give it to others that is the dynamic character transaction. To get and to distribute, that is rolling business. Rolling business is kīrtana. Whatever small I have got, to give delivery to that, and imbibe more, indent more. Kīrtana is rolling business. The small capital when it is utilised in rolling it may work for many. More capital coming and going, coming and going. So Mahāprabhu recommended kīrtana. Make you empty, give up and you will have, the nature will supply, and suffers no vacuum. Kṛṣṇa. Kṛṣṇa. Kṛṣṇa. Kṛṣṇa. More you give, more you have. Dayādhara understands rolling business.

Badrinārāyaṇa: Quite well.

Śrīla Śrīdhara Mahārāja: Is it? Two sides. Going here, there, takes something from this, and again when comes takes something from there.

Badrinārāyaṇa: He’s properly adjusted.

Śrīla Śrīdhara Mahārāja: Ha, ha, ha. And also very intensified character.

Haṁsadūta brought him to me, “That I can’t control him, a man of his position. I’m giving him to you.” With this attitude Haṁsadūta came and brought Dayādhara to me. “I don’t think that I’m qualified to control him, so I offer him to you.” These were his words.

Today Sītā Navami. Day after tomorrow is Lalitā Saptami. And the day after is Rādhāṣṭamī.

Once I heard direct from the lips of Prabhupāda, “The best day of the year, Rādhāṣṭamī. We consider Rādhāṣṭamī to be the best day of the whole year. In infinite, rolling infinite, that the day is considered to be the best for us, most auspicious, and most useful, most liberal, most benevolent, beautiful, everything. Our fortune. Hare Kṛṣṇa. Hare Kṛṣṇa.

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

rādhāra mahimā, prema-rasa-sīmā jagate jānāta ke

[madhura vṛndā vipina mādhurī praveśa cāturī sāra

baraja yuvatī bhāvera bhakati śakati hoita kāra]

[Vāsudeva Datta has said: “If Mahāprabhu had not appeared then how could we sustain our lives? How could we live? What type of ecstatic rasa has He imbibed that we have been able to have a little taste? Without this our lives would be impossible. Who else could take us to the acme of realisation of the position of Śrīmatī Rādhārāṇī. She holds the highest position. She is the greatest victim to the consuming capacity of Śrī Kṛṣṇa. She stands as the greatest sacrifice before Kṛṣṇa’s infinite consuming power. Rasarāja- Mahābhāva - the rasa is there, and She is the drawer of that rasa from the storehouse. She has such negative capacity that She can draw out the rasa to the highest degree both in quality and quantity.”]

Who’ll come here to inform us, the most noble position of Rādhārāṇī to the world? Heart giving to the Absolute heart giving is there. How can one surrender to the most highest capacity, surrender in the highest capacity, highest standard, She represents. So that’s the characteristic of the negative, earnestness to surrender to the positive in the highest degree. And ecstasy, satisfaction in giving. Satisfaction in taking, and satisfaction in giving is of higher order, purer order. And that is in acme there. So what should be our attitude towards that centre of sacrifice, the greatest fortune. And Gaurāṅga came and made it known to the public.

Our Dr. Dinishen [?] told that, “So long the Sati, Savitri, Damayanti, Draupadi, all these ladies character was very much appreciated and considered to be the noblest. But when Rādhārāṇī’s character entered through the Brahma-vaivarta Purāṇa, into the literature, all became pale. The character of Rādhārāṇī entered through the Purāṇa into our literature, all other ideals of the ladies so high considered here all became pale.”

So Gaurāṅga pointed out the highest acme in our noble aspiration is there in Śrī Rādhikā. So much sacrifice has never been conceived in the world anywhere. Not only twenty four hours engagement, but the degree, the intensity of self giving. Not only quantity but quality, both quantity and quality in its fullest position is there. Gaurāṅga Deva told. And He Himself Kṛṣṇa in the mood of Rādhārāṇī, He knows that very well. Kṛṣṇa knows Rādhārāṇī very well. So much so that He Himself attracted to taste the mood of Rādhārāṇī and became Mahāprabhu.

“What is in Her that’s charming Me? I’m told to be centre of all ecstasy, akhila-rasāmṛta-murtiḥ, I’m told. But how to taste Me? How should I know Myself? Only Rādhārāṇī knows Me best, so in Her mood I’m to taste Myself what am I. What am I, and at the same time what is Her mood, what is that thing, that element?”

śrī-rādhāyāḥ praṇaya-mahimā kīdṛśo vānayaivā-

svādyo yenādbhuta-madhurimā kīdṛśo vā madīyaḥ

saukhyaṁ cāsyā mad-anubhavataḥ kīdṛśaṁ veti lobhāt

tad-bhāvāḍhyaḥ samajani śacī-garbha-sindhau harīnduḥ

[“Desiring to understand the glory of Śrīmatī Rādhārāṇī’s love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realises the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appears from the womb of Śrīmatī Śacīdevī, as the moon appears from the ocean.”] [Caitanya-caritamrta, Ādi-līlā, 1.6]

That Kṛṣṇa came when in the womb of Śacīdevī, He came with these threefold ideas. To understand Him, who is He. And to Whom He’s the highest, His worth, His value, Whose value becomes extreme where, in what market? “And how the pleasure, the income, and what is the profit of those that come to exploit Me? I can also be exploited. I’m at their hands.” Kṛṣṇa tried to maintain His Own position, but He could do it everywhere, only He could not manage Himself before Rādhārāṇī. As Rādhārāṇī wanted He’s forced to be in the same condition. Such is the power controlling the Absolute. Will. “Our free will, I can do anything and everything, but there is some such thing which can control My free will and to attract, and compel Me to follow that idea.” Hy asvatantra iva dvija.

[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]

“Though I’m Absolute, but to My devotees I become a play doll in their hand.”

There is such power. Apparently that is very - they’re all under links, they all come to serve us but become masters. The servants become masters. The service may be so high that the servant becomes master of the master. It is possible. Such is devotion, bhakti.

Sītā Devī is called as Yogamāyā. Advaita patnī. Mahā Viṣṇu. Advaita. And His potency is Yogamāyā, part of Yogamāyā. Jāhnavā Devī of Yogamāyā. Yogamāyā for the beginners. Advaita Prabhu, Sītā Devī, They’re the necessity of the beginners. Then in higher plane Nityānanda Prabhu, Jāhnavā Devī, comes to our help. Then Gadādhara Paṇḍita.

85.10.14.A_85.10.15.A

Śrīla Śrīdhara Mahārāja: ...almost non existing to us in our present condition, but it is really the substantial thing, and it has got superseding existence. Others may vanish but faith will stand forever, and through faith only. That is the particular potency of Śrī Rādhārāṇī.

sukha-rūpa kṛṣṇa kare sukha āsvādana, [bhakta-gaṇe sukha dite ‘hlādinī’-kāraṇa]

[“Ecstasy personified is Kṛṣṇa Himself, and He feels, tastes and enjoys Himself; but only through faith is it possible to transmit and distribute that ecstasy and joy to others. Faith is the very nature of the hlādinī- śakti, the ecstasy potency, which is represented in full by Śrīmatī Rādhārāṇī. It can transmit total Kṛṣṇa consciousness to the devotees outside. Faith is the halo of Śrīmatī Rādhārāṇī, by the light of which others may understand Kṛṣṇa. When the negative combines with the positive, realisation of Their function is distributed to all other negative parts.”] [Caitanya-caritāmṛta, Madhya-līlā, 8.158]

The ecstasy itself or Himself is Kṛṣṇa. He feels Himself, He tastes Himself, He enjoys Himself. But bhakta-gaṇe sukha dite ‘hlādinī’-kāraṇa, but to transmit, to distribute that sort of ecstatic ecstasy, joy to others, it is only possible through faith, through śraddhā. Through faith, ‘hlādinī’-kāraṇa, it is the very nature of the hlādinī śakti, that is represented by Rādhārāṇī in full. That can transmit Kṛṣṇa consciousness to outside, to the devotees. So faith, faith is the halo of Rādhikā, Rādhārāṇī, by the light of which others may understand Kṛṣṇa. Negative combined with positive gives Their understanding, Their utility towards outside. All parts of negatives: the mother negative, the centre negative, can expand, can transmit that sort of faith, that sort of joy. So śraddhā means faith. A peculiar substantial thing that is to be understood by us, understood. Enquire and understand what is that. It is not mere abstract, but,

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]

We are wakeful in this material world, but there are others who are completely awake in that plane of faith. And this world of matter is underground, is far away from their conception, the world of enjoyment. This tangible world of enjoyment and exploitation, that is far, far away. They’re deeply engaged in that world of service through faith, śraddhā. Even to require to see Kṛṣṇa, that is also a kind of enjoyment to them.

“No, we won’t disturb His sweet will. Whenever He likes He may call for us and then I shall get a chance to see Him, otherwise not. For my satisfaction, I shall want Kṛṣṇa. ‘Oh, Kṛṣṇa come and stand before me and I shall see You.’ That is a kind of imposition of our exploiting nature. The devotee does not want that. “For the satisfaction of my eye, or of my inner hankering You come and You show before me.” That is, the real devotees, proper devotion does not allow these thoughts in their mind about Him. Whenever necessity He will feel, He will call for me and I shall get a chance of seeing Him. That is...

Mādhavendra Purī he was fasting, he does not beg even his livelihood from others. If it comes automatically he may take that otherwise he fasts. Kṛṣṇa came and supplied some food to him, and also made the remark, “Why Purī you do not go to beg for your food? Why do you do so?”

We think, “Oh, Mādhavendra Purī was very fortunate. Kṛṣṇa came Himself and supplied food to him.”

But higher devotion we find in Sanātana. When Rādhārāṇī came and supplied foodstuff to Rūpa Goswāmī for cooking this paramānna, milk rice, Sanātana Goswāmī was very much disturbed at heart. “What is this Rūpa? Did you aspire after something for me?”

“Yes, I did my Lord, my Gurudeva. I thought that if I get some milk and rice I can prepare paramānna which is very favourite to you; and to invite you for that prasādam.”

“Oh! You have done so wrong. It is so tasteful. I have never found such taste in these ordinary things here. It must have some peculiar origin. Who gave you these materials? You wanted and it was supplied to you. Who gave it?”

“A girl came and in the name of their family, guardians, presented this to me.”

When Sanātana Goswāmī went to enquire who is that girl, that girl was not found in that village, nearby Yāvaṭa. Then Sanātana Goswāmī could understand that Rādhārāṇī came and supplied this. “We’re hunting after Her for service, to serve Her, and She came and served us. What is this? The opposite thing. What have you done my brother, what have you done? You wanted something for me and that was supplied by Her. This is just the opposite. We want Her for Her service, and She came and served us and went away. It is a great misfortune.” He was very much dissatisfied and went away with that sort of mind.

Rūpa Goswāmī could not take that prasādam. He invited his Guru and he found that it was just the opposite. “I wanted to satisfy him, to serve him, to satisfy him. But my heart, Lord, thought it otherwise. He was dissatisfied and left the place. How I can take prasādam?” He also ran after him to satisfy.

So Kṛṣṇa carried food for Mādhavendra Purī, that was in some consideration a very great fortune, but here that was done and that was considered to be a great misfortune. So higher kind of devotion never wants that Kṛṣṇa will come and serve us, supply. “Oh, give me darśana,” and He will come and give you darśana. To impose our whim on Him, this is not service proper. Whatever He likes He will do. And whatever is necessary from us, if we’re given chance to supply that, we shall think ourselves fortunate. Exhaustively eliminated, all our desires to the extreme, and fully to place one self in the disposal of the Supreme Lord; Who is to command, Who is to order, and never to carry out any order, any way. Yoga-kṣemaṁ vahāmy aham.

[ananyāś cintayanto māṁ, ye janāḥ paryupāsate

teṣāṁ nityābhiyuktānāṁ, yoga-kṣemaṁ vahāmy aham]

[“I personally assume the whole responsibility of acquiring and protecting the necessities of My fully dependent devotees who are always absorbed in thought of Me alone, and who worship Me exclusively in all respects.”] [Bhagavad-gītā, 9.22]

It is His nature that He’s eager to supply everything for His devotees. But devotees do not like that He will carry these necessities to him. Higher devotees they don’t like that Kṛṣṇa will supply him with anything, do some service to the devotee. Their pure devotion is like that. Śraddhā, faith, through faith. “He’s my Lord, I don’t want to have a darśana to satisfy my lower faculties, that ‘He is, He is.’ That is a very lower class of faith: that once that, ‘If I can see Him, then I’m satisfy that He is.’ This faith, we have got no capacity to see Him, to be a subject and to make Him object. It is lower kind. But higher kind, ‘He is.’ Faith, intense faith proves that ‘He is, the Cause is.’ Where from comes this effect, that wonderful cause of everything is there.

yato vā imāni bhūtāni jāyante, yena jātāni jīvanti

[yat prayanty abhiṣamviśanti, tad brahma tad vijijñāsa]

[“The Supreme Brahman is the origin and shelter of all living beings. When there is creation, He brings them forth from their original state, and at the time of annihilation, He devours them. After creation, everything rests in His omnipotence, and after annihilation, everything again returns to rest in Him.”]

[Taittirīya-Upaniṣad, 3.1]

Cārvāka, Epicurus class: “No, no. No God. No higher substance. Whatever we see on the surface that is enough.”

But deeper faith says that the cause is there from which everything is coming, and everything is maintained, and everything at last enters into Him. The cause is there. Only the effect is not everything, but cause is there. And what is the nature of the cause? Some say like Brahman, some say like Paramātmā, some say like Bhagavān. God, destiner and designer of everything. Who has created, and Who is controlling everything are automatically existing with Him, as His potency, particular type. In this way, faith.

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

[Śrīla Bhaktivinoda Ṭhākura]

Give up everything. Give up everything. Only try to keep the faith and everything is there. Everything is there. Don’t require any proof, that is meanness. That is meanness to search after proof, whether it is or not. It is that deep faith says ‘Yes, He is.’

yo māṁ paśyati sarvatra, sarvaṁ ca mayi paśyati, [tasyāhaṁ na praṇaśyāmi, sa ca me na praṇaśyati]

[“For one who sees Me in everything and sees the whole creation in Me alone, I am never unseen for him, and he is never unwitnessed by Me - he never fails in thinking of Me.”] [Bhagavad-gītā, 6.30]

Everything in Him and He’s everywhere. What is His characteristic? What I’m searching for? Oṁkāra, the seed of everything, theism. The seed of theism is Oṁkāra. Oṁ means “Yes,” a big “Yes,” always. Wherever I cast my glance, eye, to search something, in one word it is, “Yes.” What you are searching it is. You are searching for happiness, pleasure, joy, here the joy is fulfilment. Yes, fulfilment, in one word the answer: “Yes,” Whatever you’re searching about, fulfilment. You’re in want? You want fulfilment? Fulfilment is there, in one word. Then it becomes like Gāyatrī, then becomes Veda, then becomes Vedānta, then it comes to, has the shape of Śrīmad-Bhāgavatam, the līlā. The Upaniṣads they say, Śrutis they say, after getting the advantage of participating in the rasa līlā of Krsna, “Oh, we could not conceived so much! We could not say to the public about rasa of such a higher type. Yes.”

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] & [Gauḍīya Kaṇṭhahāra, 9.2] & [Collection of ślokas, 406]

“Rasaṁ, He’s ānandam, ānanda, rasa, ānanda, is of this type. It has got such a play? We could not understand so much, and we could not give it to the public. So we beg forgiveness My Lord! You are so ecstatic substance, that cannot be conceived in any way. This is the full play of Your joyous pastimes. We could not catch it. So we beg forgiveness. We failed, we fail to intimate to the public, to ordinary people, that the joy, the higher joy is of such kind. The fulfilment to the extreme. What we rather hated, the last connection, kāma, the last connection with the hate, that it is nasty. But this is so beautiful, it is so higher, so beautiful. Even the union of the man and woman, something like that, which is to be hated, which is to be eliminated. And we find the ecstatic joy includes that even. That is also present, it is? We could not understand my Lord. We rather, what we supplied that is rather dry thing in comparison with this sort of joyous life.”

So faith; what is faith, what is sraddha? We should go to the devotees for the faith. So many pillars standing with faith! Electricity is everywhere we’re told, but there are so many dynamos that can show electric power. So, there are so many devotees, past and present, with whom we can find real Godliness. They’re standing like pillars, the faith, their dealings, everything.

We shall go to the Christ, his ideal, his way of sacrifice, that will encourage faith in us. That will increase faith in us. “Yes.” Christ proves.

So many jīva. Prahlāda. What sort of devotee Prahlāda is! When we come to this in history of a such life like Prahlāda, then our heart is filled up. “Oh, faith is, God is there.”

In this way, the devotees, when we have attention to the devotees we rise to a particular higher standard of faith. And they help us. We’re in safe position when we’ve got an attention towards the devotee. So many pillars standing and proving that “He is there.” Substantially neglecting these things for our enjoyment, and stands with their head erect to show, to say, to declare, that there is the Supreme Entity. “We have seen, we have experienced all this.”

So faith in devotees it is very substantial help to the devotees. To have faith in devotee, Vaiṣṇava. So their position is not flickering, it is firm position, who have got faith in the devotees, Vaiṣṇava. So when one has got faith in Vaiṣṇava, devotees, then his faith, his devotion is of some tangible character. Otherwise, this connection, the beginners, when no faith in devotee, but some abstract faith in the Lord, that is not reliable. The devotion comes to reliable standard when one can find devotion in the devotee and gives importance to them. Above śāstra, above scripture, the devotees are there. And our faith in the devotees in a real way is something tangible for us, madhyama adhikāra.

And uttama adhikāra in the higher stage, one can see the trace of the Supreme Entity everywhere. In every movement, that it is His will. He is there, He is there. Only the middle things that gives opposition, that is gone, and direct connection with the Supreme awakes. The barriers within, that is taken off. That is His līlā. Sometimes hide-and-seek, He sometimes likes to play hide-and-seek with the devotees. Sometimes comes clear and sometimes go vague. And then the devotee begins to cry. “Where You are my Lord? I don’t feel You, I can’t see You. How can I stand? How can I continue my life? How can I live? Without You I can’t live. So charming, so joyous, and so fulfilment giving. I can’t stay without Your connection.” In this way they begin to wail and cry.

yo māṁ paśyati sarvatra, [sarvaṁ ca mayi paśyati, tasyāhaṁ na praṇaśyāmi, sa ca me na praṇaśyati]

[“For one who sees Me in everything and sees the whole creation in Me alone, I am never unseen for him, and he is never unwitnessed by Me - he never fails in thinking of Me.”] [Bhagavad-gītā, 6.30]

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]

He is. All other things are only dependent things. If we want to trace their cause, cause is something, and that cause of cause is another thing, in this way. But when we find that personal beauty, charm, then we think, “Oh, this is the final thing we’re searching after, the whole world here is searching after.”

_____________________________________________________________________ [?]

“Oh, you mountain, you Himālaya, you Alps, you Sumeru! What are you searching for with your head erect? Have you seen the creator of this world, and have you attained fulfilment of your life? Have you seen Him?”

So in that way a devotee feels in his heart, everything is searching for Him, and He’s the fulfilment of life. In the life or death, life and death, nothing tangible which should attract our attention. So in this phenomenal, in the world, in the world of death and birth our inner heart search after something eternal. Eternal, sat, and the consciousness satisfy our knowledge, and cit, and ānandam, giving our, satisfying our hankering after beauty and love. Love is the fulfilment of life we shall be able to understand. When love awakens the function of brain is gone away. What we’re searching, brain is searching for something, and when that is got he retires. Retires, that is the peculiar particular phase of our life.

Wherever we are we’re automatically searching, searching, searching for that Yes, big Yes. Oṁ. Oṁ means big Yes; what you’re searching it is, it is. What your inner heart hankers after that exists, that is existing, and that is solved. From Oṁkāra the Gāyatrī, whatever apparently you see, go to the inner thing, the object of the Lord of your search is there. And then the Vedas - veda bharati. Then Bhāgavatam coming to give description of the ecstatic side, joyful side of the Lord. That He comes so close to the finite; Infinite comes so close to the finite, that the finite thinks He’s one of us. He’s one of us. He plays the part of such near friend to us, that we think that He’s one of us. And that is His highest grace, kindness. And also our highest attainment is there in Vṛndāvana.

Mahāprabhu told that. “Eliminate all other things and make hit of that Vṛndāvana Lord Śrī Kṛṣṇa. Svayaṁ-Bhagavān, the God of Gods, Lord of Lords, He is. Source of all, so many majestic show of the supernatural power. So search for Kṛṣṇa.” Mahāprabhu told in one word. “No other alternative, no other duty in this world. What I say, search for Kṛṣṇa. Take His Name and talk about Him. Whatever you do you mingle with Kṛṣṇa consciousness and go on. You will get your fulfilment of life very shortly, very swiftly. Go on taking His Name and searching, and talking. Whether you are sleeping, eating, working, quarrelling, whatever you’re doing mixed with Kṛṣṇa, and go on doing, anyhow.”

But Kṛṣṇa, that may not be only a sham thing, not hypocrisy, but be sincere. Sincere search is necessary for Him. And that you will get help in that direction from the real devotees. With the help of the scriptures and the devotees, and your sincerity within you, go on searching about Kṛṣṇa. “Where are You?” Everywhere, whomever you meet talk about Krsna, don’t talk about death. Death or the prey of death, the children, the wife, the money, everything is to evaporate next moment. Don’t think any more about them. The eternal joy, in every step of your life, only do for that. Kṛṣṇa is not your concoction. Kṛṣṇa, He’s the source. Source is sādhu and śāstra, there, not in this mundane world of your enjoyment. And neither the abhorrence, the renunciation, will you find Kṛṣṇa. Kṛṣṇa is in the sādhu; the positive enquiry of the heart.

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]

Those that are carried by the charm of the external world they can’t understand what is their inner requirement. They’re unfortunate. So the main thing, to keep company with the sādhu who has got real faith in Kṛṣṇa. It is very, very, very rare in this world to find such a sādhu. But if you once get that, make it the crown of your head, and any way by the help of that association.

'sādhu saṅga,' 'sādhu saṅga,' - sarva śāstre kaya / lava-mātra sādhu-saṅge sarva-siddhi haya

[“The verdict of all revealed scriptures is that by even a moment’s association with a pure devotee, one can attain all success.”] [Caitanya-caritāmṛta, Madhya-līlā, 22.54]

Śukadeva Goswāmī says, “One moment is sufficient for your highest attainment, if properly used.” If one moment can be properly used sufficiently, no necessity of long, long, long life, no necessity. But only a point of time is sufficient to solve the whole problem of your life if it’s properly used with sādhu saṅga. Sādhu saṅga, agent of Krsna, try to associate, at all cost try to associate, to utilise that. One moment is sufficient.

kiṁ pramattasya bahubhir, parokṣair hāyanair iha

varaṁ muhūrttaṁ viditaṁ, ghaṭate śreyase yataḥ

[“Imperceptibly, many, many years pass uselessly in the life of a person intoxicated by mundane pleasures. Better if only for a moment he realises that he is losing valuable time, for he may thus become serious to attain his eternal benefit.”] [Śrīmad-Bhāgavatam, 2.1.12]

What is the necessity of ages, and ages, long and long, if we’re unconscious of our own interest? And if properly used one moment is sufficient to solve the whole problem of our life, for which eternally we’re wandering about. Hare Kṛṣṇa. We must be wakeful to our interest; we must not be negligent. Wakeful, wakeful of our own interest.

And Mahāprabhu came to tell us what is our real interest within. “You do not know your own heart, you do not know, you are a foreigner to your own heart and its demand. This is the wealth within your heart, and try to find out that.” That was the direction of Mahāprabhu. “It is within you, and the foreign things you are to eliminate and your heart find you’ll find a temple of Kṛṣṇa. Your heart within that is temple of Kṛṣṇa. So you search your own heart you will find Kṛṣṇa there with the help of a proper guide. Proper guide, it is not a foreign thing to you, it is there. Every heart is a temple of the Lord. It is your own thing, your home, back to God back to home.”

Gaura Hari. Gaura Hari. I won’t speak any longer. Getting tired. Gaura Hari bol. Nitāi.

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

...

Devotees: _________________________________________________________________________ [?]

Śrīla Śrīdhara Mahārāja: Any experience about the Lord must have to come from upper to lower, does not depend on us. Only we can increase the intensity of hankering. That is in our sevonmukhe, serving attitude. And it is His whim whether He will come to this plane or not. That is transcendental substance, He moves according to His sweet will. He may come down or may not, His whim, He’s free. Only we can increase our earnestness for His presence. Potency and the owner of the potency. Though inseparably connected, but we are a particular potency, a marginal potency we should think generally. And He’s everywhere, He’s nowhere, everything in Him, nothing in Him; peculiar mystic position. So our duty is to try to serve Him, and we should not make much of feeling Him, either by mind, or by body, or even by intelligence. He’s such, He’s everywhere, He’s nowhere. In a flash He may show, “Yes, I’m here.” And when we’re earnestly searching Him, we find nowhere. Independent mentality, His nature is independent, He’s such. We can search but we cannot say that we shall find Him.

āśliṣya vā pāda-ratāṁ pinaṣṭu mām, [adarśanān marma-hatāṁ karotu vā

yathā tathā vā vidadhātu lampaṭo, mat-prāna-nāthas tu sa eva nāparaḥ]

[“Kṛṣṇa may embrace me in love or trample me under His feet. He may break my heart by hiding Himself from me. Let that debauchee do whatever He likes, but He will always be the only Lord of my life.”] [Śikṣāṣṭakam, 8]

Our duty to devote cent percent, and most intensely for Him, only to serve Him. And service does not mean that we must come in direct contact with Him. Remote service, that is also service. Through His devotees, that is tangible something. We shall try to serve Him through His devotees, without any expectation of any reward, even that we can have His darśana once. No, no desire, only to serve, only want to be utilised by Him. That little energy that we’ve got, that must be utilised for His cause. We’re His potency and we should prove that we belong to Him. He may embrace, or He may kick out, or even He may be indifferent. Whatever He likes He may do. But I have no other alternative but to serve Him. This sort of exclusive attitude, which has got no plea, that ‘if He does not do so I won’t want to go to Him. I shall join the atheist company, or the māyāvādī company. I shall go. If you don’t come to satisfy me then I shall seek my own way, I don’t want you.” Ha, ha, ha. If there’s such a tinge then we’re far away. No other alternative.

Yathā tathā vā vidadhātu lampaṭo, mat-prāna-nāthas tu sa eva nāparaḥ. We’ve got no other alternative but to serve Him. Search means to serve. I want to be utilised for His cause, whatever petty service it may be. Nothing is petty when anything is in His connection, the least connection, from far away. He need not please me, even by feeling His darśana in a lightening way. The whole thing depends on Him, unconditional. If conditional then we’re far away. Unconditional offering towards Him, that is the faith of the highest type. Highest type of the faith is of such characteristic. No condition, no condition, only I want to be satisfied if I get only a chance of His service from far, far away, through some medium, or many mediums. Not only one medium, but dāsa-dāsa-dāsānudāsatvam. Servant of the servant, of the servant, of the servant, far, far away but His connection. So my energy may go through the devotees towards that direction, towards the centre, towards the centre of fulfilment. Anyhow I want my connection with the greatest fulfilment of the whole world. Everyone is searching, whom, that fulfilment of all our inner necessity.

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]

Giving up all phases of duties, who can, whose search eliminates all sorts of duties. No obligation to anyone, but only one, and He’s my Lord, Kṛṣṇa. And more laudable who is the greatest servitor of Him, are to contact to the higher, greatest agent. Not direct contact, but contact with the greatest agent of His service. That will be more safe, and more higher, more high connection. I’m for Him, I’m for none but for Him. Ananya bhajan, all eliminating...

85.10.15.B

Śrīla Śrīdhara Mahārāja: ...cannot but be there, but in different forms.

bhukti-mukti-spṛhā [yāvat, piśācī hṛdi varttate

tāvad bhakti-sukhasyātra, katham abhyudayo bhavet]

[“As long as the two ghosts of exploitation and renunciation remain haunting the heart, the ecstasy of devotion to Kṛṣṇa will never awaken there.”] [Bhakti-rasāmṛta-sindu, 1.2.22]

[Śrīla Śrīdhara Mahārāja’s Bhagavad-gītā, 2.40, commentary]

The main thing may not be traced any tinge of exploitation, that is enjoyment. We may not run after any section of enjoyment, even including that God association enjoyment. No enjoyment, fully purged out of enjoying spirit. If any section of enjoyment then we’ll be within this Bhūr, Bhuvaḥ, Svaḥ, Mahā, Jana, Tapa, Satyaloka, this brahmāṇḍa. And renunciation, a tinge of renunciation, retirement, enjoyment or retirement, then we’ll not be allowed to enter into the world of infinity, Vaikuṇṭha. Vaikuṇṭha means unlimited, kuṇṭha means limitation, and Vaikuṇṭha means the world of unlimited. Want to be member of the infinite world. And finite means our separate interest can measure the infinite and say “this is finite.” A portion of infinite when our ego wants to measure it, “This is my kingdom, mine, this is my friend’s kingdom.” In this way, our separate interest whatever he sees that is this māyā. Māyā, misconception, misunderstanding in the infinite. So all these should be dissolved, and also the nature of retirement, that is strike. “If I can’t enjoy, then I stop work, I stop energising.” That sort of reactionary mentality, that also must be left.

Then we’re to face only the positive side. Positive side, the positive, what is the positive side? The wave from the centre, līlā. What is the wave? That is fulfilling the desire of the Supreme. We’ll be face to face with that thing. If any nature for separate interest, or any nature of reactionary retirement, then we can’t have any touch of the eternal flow, to satisfy the will of the Absolute. When two sorts of whims we’re free from, then we can come in connection with the eternal flow. All points everywhere are in action to satisfy the centre. This sort of thing. But it is not dry, it is happy, it is constructive, it is nourishing. That we’ll be able to feel. A very small touch of that wave will make us help to understand that we do not want anything but this thing. And this is our desire, journey, homeward journey. And you want or demand anything else for us, that is a foreign country and that is filled with death, disease, infirmity, rebirth, all these troubles. Misconception of the soul with the material things, or the mortal things, identification with mortal things.

So if we’re relieved from that piśācī, bhukti-mukti-spṛhā yāvatpiśācī - piśācī, ghost. These two are foreign things capturing our soul, piśācī. The idea of renouncement, and the idea of retirement, and the idea of enjoyment, they’re like ghosts, taken possession of our ego and they’re playing with our ego. We’re playing at their mischievous hands, and we must get out of that, that sort of conspiracy of māyā. We must be free and a free member of the infinite world, that is where there is the noble flow of dedication. No aspiration of limited type, but wholesale dedicating flow is going towards the centre and all concerned. And that is our home, that is the soil where we can live eternally. There, our individual, and no death, no birth, no infirmity, no disease. That sort of, our inner self will come out to mix with the members of that soil.

Then what was his question? Anubhāva. Anubhāva should not be relied on, that is, “This is God, this is our, my conception. The conception, that touch I have got; touch of God.” Not easily.

There was one Rāmadāsa Bābājī, I saw him personally before I joined the Maṭha. Many ordinary people were thinking that he’s a great devotee. Whenever he was taking the Name he’s shedding tears like anything, and also some liquid substance oozing from his nose, and tears continuous. And he was seen to be in some abnormal meditating position. And two gentlemen, two sides with two napkins are always cleansing his tears and his saliva that’s coming from his mouth. And he’s half mad taking the Name. Some ordinary people, they’re atheist they say, “Oh, that is some...” They do not believe in God, generally, they say, “Oh, he’s displaying some hobby.” And ordinary people that have some faith in God, they took, “Oh, he’s a very high class devotee.”

But our Guru Mahārāja discarded that. “That this is an external play; no connection with proper God conception.”

Iswarga pichila shante tadad vyasa parepita satva varsa bina pishu compar ___________ [?]

Even there may not be a tinge of pure devotion, one can have mental imitation of such type.

In drama also we find that a man being fully drunk he’s playing the part of a devotee and shedding tears and dancing madly, as if he’s great devotee. By practising we can acquire that mental position where we can shed tears, and we can show many feats as if we’re great devotees. Imitation, that is very injurious to the real devotion. So, only show of some external, peculiar position, does not show that he’s got pure devotion within him. Very, very rare thing devotion proper, sudurllabhā.

kleśa-ghnī śubhadā mokṣa-, laghutā-kṛt sudurllabhā

[sāndrānanda-viśeṣātmā, śrī-kṛṣṇākarṣiṇī ca sā]

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

[Bhakti-rasāmṛta-sindu, Pūrvva, 1.17]

Even when we can neglect the proposal of liberation, emancipation, wholesale liberation, emancipation, that proposal also belittled; we get a little speck of devotion proper. Mokṣa-, laghutā-kṛt, is very light, very lower position. The position of emancipation, that is also very lower thing. Mokṣa-, laghutā-kṛt sudurllabhā. Yet, we may not expect that we have got devotion. Devotion is so rarely to be found. In one word, when we say that we have got some devotion, we’re not in devotion. Rather, when we can find that we’ve got nothing, nothing, no taste for any other thing but only we want something, and we can’t think what is that. But we like the devotees, we like the scriptures of devotion, taste is that side, but not getting anything; that is rather a sober position. We like the devotees, we like the scriptures, divine scriptures, but we have not got anything. That is a healthy position. So vacant, because we shall keep in our mind, we have gone to get the connection of the Infinite, of the Absolute. Being a negligent part of a finite thing, I want the connection of the Absolute Whole.

So what should be my price? How should be my price for that? We should not try to purchase in a very low price. To serve the devotees, that will be something tangible. And to go on with the practices that are required of us. That is the most important thing, to go on, to continue with the program what is recommended by the scriptures and by the saints also. To go on, to go on, that itself should be our reward. We’re reading about Him, we’re serving the saints, we’re hearing their words; that is a sort of engagement. If I’m satisfied with that, that is something. That cannot be underestimated, the company of the saints, the company of the scriptures. Without mixing with such a robbery that is going on in this world, material thing, what is present this moment, next moment nothing. This moment so many things, and the next moment nothing. This sort of treachery world, full of treachery that world, we’re out of that. We’re disgusted with that treacherous aspect of the world, which charm us and engages us in a treacherous soil, now something, next moment nothing. So to give up that and we’re trying for something eternal, substantial. Sat cit ānandam. Eternal existence, and uncontaminated consciousness, and after all the fulfilment of all our inner necessities, the corresponding engagement of all our, the whole of our existence.

prati aṅga lāgi kānde, [prati aṅga mora]

[“Every part of My being cries for the corresponding part of Him.”]

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

“I can only give you fulfilment, wholesale, so come to Me, 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]

“The reaction you have earned in the relativity of this mortal world, I shall take them all, your debt, I shall clear off your debt, you only come to My feet.”

If we’re captured by this call, the universal call of the Lord, and we try to do that, that is enough, enough. If, as much as possible for me I’m going to attain the absolute call.

“I shall take off all your burden, you simple come to Me, give up all your duties.”

The faith and the action on the basis of such faith, that is a great thing in us, as much as our capacity, if we can follow that. And that is possible only with the company of such exclusive devotees of Him. We shall enjoy when we’re in the company of His devotees. We shall feel that we’re very happy. We have got the child of the same soil. Home members we’re meeting. His eternal satisfaction is of that type, then we’re something safe, holding safe position. We want to recognise what is our home; and where we’re travelling that is a foreign land, all these things. The inner feeling of the heart. But no miracle we should try to find, that some miracle will come to show. I’m a tiny soul, and everything maybe miracle to me. So many yogīs, mystic persons, they can show so many miracles and capture me. It is easy to capture me. A soul, a tiny soul like me may be captured by many miracles. Miracle-men they’re powerful, there are many in the world. Let God save us from their hands, from that miraclists. So, we must not allow ourselves to be the prey of so many miracles, that charm may leave us once for all. So,

bhukti-mukti ādi-vāñchā [yadi mane haya, sādhana karile prema utpanna nā haya]

[“If one is infected with the desire for material enjoyment or material liberation, he cannot rise to the platform of pure loving service unto the Lord, even though he may superficially render devotional service according to the routine regulative principles.”] [Caitanya-caritāmṛta, Madhya-līlā, 19.175]

All these alternative prospects they may retire from once for all. And I want the Lord of my heart Who can give fullest satisfaction to the innermost. All the atoms of my constitution may have got their correspondent engagement, and of the highest quality.

That proposal is given by the Gauḍīya Vaiṣṇava School, under the direction of Śrī Caitanyadeva, Śrī Gaurāṅga-Nityānanda, Vṛndāvana proposal. The Infinite He’s in the nearest position of the finite, aprākṛta. Where the Infinite has come nearest to the finite, as if one of them. None can recognise easily whether He’s Infinite. When He’s so close, so own, so near... Mahāprabhu suggested us, “Go and try to have a chance of your fortune there, in Vṛndāvana, where the Absolute,

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

aham iha nandaṁ vande, yasyālinde paraṁ brahma

[Raghupati Upādhyāya says: “Those who fear rebirth in this world may follow the advice of the Vedic scriptures - others may follow the Mahābhārata - but as for me, I follow Nanda Mahārāja, in whose courtyard the Supreme Absolute Truth plays as a child.”] [Caitanya-caritāmṛta, Madhya-līlā, 19.96]

“The wonderful process, the Nanda and Yaśodā has captured the Absolute so that to crawl on their compound. Try to have a position, whatever negligent there, try your fortune.”

We’re out for that search of fortune. All other proposals eliminated. Aham iha nandaṁ vande, yasyālinde paraṁ brahma. Gopa-vadhūṭī-vitaṁ brahma.

[kam prati kathayitum īśe, samprati ko vā pratītim āyātu

go-pati-tanayā-kuñje, gopa-vadhūṭī-vitaṁ brahma]

[“To whom can I tell it, and whoever will believe it, that the Supreme Absolute, Param Brahman, the Paramour of the damsels of Vraja, is enjoying in the groves on the banks of the Yamunā?”]

[Caitanya-caritāmṛta, Madhya-līlā, 19.98]

Inconceivable that Brahman has come, the Greatest, the Absolute has come to search for the least love of the damsels of the gopī class. So near, so near; so close, so close. And in such an ordinary rural way He has approached to us. Try your fortune there. And we’re out to do that. Under the guidance of Śrī Caitanyadeva, Who is supposed to be the combination of the Two: Positive-Negative together. That the Positive distributing Himself, He’s busy, His business is to distributed Himself to others, that infinitely and inconceivably generous aspect of the Supreme.

Hare Kṛṣṇa. Hare Kṛṣṇa. So we must not search for any sentiment within us, whether it is divine or not.

There is a tale, one disciple he’s engaged in the service of his Guru. Then one person from Vaikuṇṭha sent to fetch him. “The Lord is satisfied with your service of your Gurudeva, and He’s calling for you, come.”

“No, no. I have no time to attend your call. I’m very busy in the service of my Gurudeva. I have no time to attend your call of Vaikuṇṭha. We’re so busy, we have got engagement under the service and guidance of the Vaiṣṇava here. I don’t like to be disturbed in this position, Vaiṣṇava sevā.”

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

[Vilāpa-kusamāñjali, 16]

[Śrīla Raghunātha] Dāsa Goswami, the greatest exponent of this faith, Rādhā dāsyam, he says that, “We won’t be fascinated to be carried by the proposal of the higher level service, sākhya. I shall tend always to do the lower service, dāsya, the service of a servant, I shall always. I’m not so high class; I won’t consider my self to be high class servant, I shall always tend to go towards lower class of service. But He will forcibly take me to higher service. “No, you no longer serve in that way, but you must serve in this higher class.” But my tendency, No, no. I do not - the confidentially service I’m not fit for that my Lord. There are higher servitors, You engage them for Your confidential service in that group. I shall go to serve in the lower level.” That tendency is safe for us. Always tending towards lower service. And it is His business to take me up forcibly to engage to higher service. “No, you are qualify to render such service. No longer you should remain in the lower group.” It is His business. But the tendency of the servitors will be always to the lower. Dāsyāya te mama raso 'stu. “I like the service of a servant, and not the service of a friend.”

That should be the normal tendency of a devotee; he’s safe. So no ambition, even in that world, no ambition. So servant of the servant, of the servant, of the servant, we hear that in - but it is not exaggeration, but it is the real thing. We should - must find this sort of substance within us, then we’re safe, we’re in good position. So that,

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

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

One cannot, can never be deceived if he does not deceive himself.

[pārtha naiveha nāmutra, vināśas tasya vidyate] na hi kalyāṇa-kṛt kaścid, durgatiṁ tāta gacchati

[“O Arjuna, son of Kuntī, the unsuccessful yogī does not suffer ruination either in this life or the next. He is not deprived of the pleasures of the heavenly planetary systems in this universe, nor is he denied the chance to personally see the Supersoul in the divine realm. This is so, O dear one, because a person who performs virtuous actions never becomes ill-fated.”] [Bhagavad-gītā, 6.40]

If we do not like to deceive ourselves then none can deceive us. So such injustice cannot stay in the government of the Lord Supreme, that anyone will deceive another. No. This is all concoction on the external world. But really from the absolute sense, none can deceive none, only he’s responsible for his own.

vestita karma hetuna [?] We’re acquiring our future position. That sort of freedom is given to us, so none is responsible in the absolute sense. Then if we enter in the association of the rogues, that influence will come in me. But ultimately the responsibility with us. Asat saṅga, and I must try - there is bad, I should not mix with them. If I mix with them then I contaminate that thing. There is poison, if I take the poison that effect will come in me, otherwise not. So, as in food, medicine, so many things, as we are to choice, and that sort of freedom is given to us.

One may question, “If vulnerable we are, why freedom giving to us? That is injustice.”

But it is said, without freedom no līlā is possible. Free cooperation, that means līlā, that should be of the higher type of pastimes. Only to force anyone for service, that is no service at all, that is no service. But our position we should take that we are slaves. But really He has not created us as slave. Slavery is our greatest prospect. He’s so high, He’s so high, we should take it like that. Free service to... free slavery, free slavery. We shall adore this slavery; slave position to Him. He’s so high, He’s so good, and so great. As much as we can offer to Him we’re benefited so much.

Hare Kṛṣṇa. Hare Kṛṣṇa. Slaves will also be given freedom in their service. So freedom is inherent everywhere. But slavery means wholly given, wholly given to the cause, and we get the equal response from that. As much as we can give we can get so much, confidence. Hare Kṛṣṇa. Hare Kṛṣṇa.

I can’t say any longer. Hare Kṛṣṇa. Gaura Hari bol. Gaura Hari bol. Gaura Hari bol. Nitāi.

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

Bhaktisiddhānta Saraswatī Goswāmī!

Śrīpad Bhaktivedānta Swāmī Mahārāja kī jaya!

Sevā Vṛnda kī jaya! Hari Nāma.

85.10.16.A

Śrīla Śrīdhara Mahārāja: ...two sorts of consciousness. Consciousness of the higher and the consciousness of the lower objective world. The connection with the lower objective world that binds us with misery. And a relation with the superior consciousness that lifts us up, gives us fortune. One by dedication, another by enjoyment. Enjoyment is bad and devotion is good. Towards the devotion there is the Lord, and towards the enjoyment there is the misery. There’s so many things to be enjoyed and that is fascination towards hell, towards a reaction.

bhaktis tvayi sthiratarā bhagavan yadi syād, daivena nah phalati divya-kiśora-mūrttiḥ

muktih svayaṁ mukulitānjali sevate ‘smān, dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ

[“O Supreme Lord, if our devotion for You were more steadfast, Your adolescent form would naturally arise (appear) within our hearts. Then (there would not be the slightest necessity to pray for the triple pursuits of religiosity, gain, and sensual desire [dharma, artha, kāma], and their negation in the form of liberation [mukti], because) mukti will personally attend us (as a concomitant subsidiary fruit of devotion, in the form of deliverance from ignorance), her hands cupped in prayer (like a preordained maidservant); and the fruits of bhukti (transitory pleasure culminating in attainment of heaven) will eagerly await their orders (from us, should any necessity arise for them in the service of Your lotus feet).”]

[Bilvamaṅgala Ṭhākura’s Kṛṣṇa-Karṇāmṛtam, 107] & [Śrī Śrī Prapanna-jīvanāmṛtam, 3.19]

Bilvamaṅgala Ṭhākura’s Karṇāmṛtam. Bhaktis tvayi sthiratarā bhagavan. You my Lord, if my dedication, veneration to You is permanent, is in settled stage, and daivena nah phalati divya-kiśora-mūrttiḥ, and if it reaches to such height that we can find divya-kiśora-mūrttiḥ, two young pair engaged in that highest pastime - if we can reach so far to find out the eternal pastimes of the Divine Couple, if we can reach so much, muktih svayaṁ mukulitānjali sevate. Oh, the facility of liberation, emancipation, with folded palms come to serve us in any way we like. Dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ. And dharma - the good result of dutifulness, artha - money making, kāma - the objects of sense perception, they’re all ready waiting outside whenever a call they’ll come with folded palms. “What do you want my master, my lord?” That will be our position. Dharma, artha, kāma, wait outside. “What do you want?” Whenever calling them they’re “What do you want me to do?” And mukti, the liberation will always move around me with folded palms while doing service of different type. If in our fortune we can raise up to such height that we can find that Divine Couple engaged in happy pastimes ___________________ [?]

Who showed in his life a peculiar example, from the house of the prostitute he went straight to Vṛndāvana and got the grace of the Supreme Entity Absolute, in his life. He was so much engrossed, almost swallowed by the sensualism of the lowest type. And from that position in a single life how he could raise himself to the highest stage of realisation of the Beautiful. Hare Kṛṣṇa. Kṛṣṇa-Karṇāmṛtam.

Mahāprabhu took two books from the south, one Brahma-saṁhitā and another Kṛṣṇa-Karṇāmṛtam. Kṛṣṇa-Karṇāmṛtam about the pastimes of Vṛndāvana, and Brahma-saṁhitā the ontological basis of the Absolute, that the Lord of Vṛndāvana He’s the highest conception of reality.

The Kṛṣṇa līlā is not a matter of history. History occurs, events come and can’t repeat any time. It’s an eternal flow. What is going back never comes generally. Though there are words ‘history repeats itself.’ In nature but not the actual fact, may repeat its nature, but what is gone is gone. But Kṛṣṇa līlā in the eternal world it is not so. It may present every time every second the same thing, so it’s called nitya līlā, eternal pastimes, crossing the limitation, jurisdiction of the history. History past is past, dead past, past is dead. But the eternal pastimes of the Lord is eternal, nitya, always present. Every līlā is always present. He can present Himself in any form always, simultaneously. His past, present, future, simultaneously, to one something, to another, another thing.

When entering the arena of Kaṁsa different groups are seeing Him in ways. Same thing is seen by different sections of people in different ways. According to their inner nature they’re seeing Him.

Even the blind can see Him if He wills. If He wills to show Himself to anyone, though blind he can see Him clearly. Because this eye of flesh is not necessary to see Him. Only by His will power He can show Himself to any position.

That was the case with Dhṛtarāṣṭra in Kuru Sabhā. Dhṛtarāṣṭra told, “For the time being, give me my Lord my eyesight so that I can see Your wonderful figure what the others are seeing and they’re singing in praise of You. For the time being only remove my blindness. You can do anything.”

“No blindness to be removed Dhṛtarāṣṭra. I say you see Me and you’ll see Me.”

And Dhṛtarāṣṭra saw by His order. Ha, ha, ha.

Order. His wish is everything, simply. His will is everything, the cause of all existence.

They wanted to make Draupadī naked, but Draupadī’s appeal reached Him and He sent some cloth and the cloth became infinite. As much drawing cloth so her cloth was there, taking the infinite character, the cloth. But Draupadī’s cloth is everything. Will. _____ [?] everything.

Such high potency, or such high nature, is in the prime cause. We’re people accustomed to a kind of thinking - ‘this is good, this is bad. And this is possible, this is impossible.’ So many things we’re acquainted with, the rules of thought. But does not apply in His case. All our experience will fail to fill up a very negligible part of His kingdom.

So He’s of wonderful stride, adbutkrāma, in the case of Vāmana Avatāra it is told. At one stride He covered the whole world, whole earth. Another stride He captured the whole of the heaven. With the third stride wanted a place where to put. Adbutkrāma, that of wonderful stride, padaki [?] that all steps are wonderful. Wonder, source of all wonders to our tiny brain. Ha, ha. He’s everywhere. He’s here also with His full representation everywhere. He’s everywhere, He’s nowhere. Everything in Him, nothing in Him.

“Try to understand My peculiar position Arjuna.”

Mystery of mystery. Mystery of all mysteries. Hare Kṛṣṇa.

Even our own soul is astonishing to our worldly experience.

āścaryavat paśyati kaścid enam, āścaryavad [vadati tathaiva cānyaḥ

āścaryavac cainam anyaḥ śṛṇoti, śrutvāpy enaṁ veda na caiva kaścit]

[“Some see the soul as astonishing, some describe him as astonishing, and some hear of him as astonishing, while others, even after hearing about him, cannot understand him at all.”]

[Bhagavad-gītā, 2.29]

We even do not know the very nature, extraordinary nature of our own self. That is also of very high order. But with our attention focused towards some mortal things and some very mean laws. We’re introduced and captured with the meanest aspect of the world. This is the consequence of the mood of enjoyment. We want to enjoy, we want to exploit. A good exploiter is a king to us. But exploitation in itself is degrading, is very mean and low. Exploitation takes us to the lowest position and makes us victim of the greatest reaction. Exploitation, enjoyment, we’re in the midst of, we do not know anything but enjoyment, and we want to understand anything and everything in terms of enjoyment. So filthy, so degraded position we have got - enjoyment, enjoyment, exploitation. Exploitation is the meanest nature of things, exploit, hateful. We must get out of that ghost of exploitation. And there is another ghost, that renunciation, idleness. But the noble thing is dedication.

We got a telegram from Āśrama Mahārāja yesterday. ________________ [?]

“We’re saved, and we’re in dedication. We’re saved by the grace of the Lord from the havoc of that heavy earthquake, and we’re in dedication, dedicated life.”

Two ghosts, one of renunciation, another of exploitation. To get out of that nightmare, that mania, our selection, our standard of measuring things good and bad, exploitation. And then in exploitation there is some regular and irregular, adharma, dharma, duty.

And in renunciation, so many great stalwarts of this plane they recommend renunciation. The highest kind of renunciation that is to stop the dynamic life. Dead stop, that may not be the prospect of any conscious man, dead stop. Dead stop in life, is that to be any goal of life by the saner section?

Life of humility, life of dedication. Not only ordinary dedication for the environment, but dedication for the highest good, the highest form of life. There in the lowest stage it is calculative, and the highest stage it is spontaneous, automatic. And there, really, the joy is there, in quality, quantity, in every way, the real life is there. Life is there, and this is the worst shadow, the perverted reflection here. Hare Kṛṣṇa. Hare Kṛṣṇa.

uddhared ātmanātmānaṁ, [nātmānam avasādayet

ātmaiva hy ātmano bandhur, ātmaiva ripur ātmanaḥ]

[“The living being must be delivered from the dark well of material life by means of the mind detached from sense objects, and he must never in any way be flung down into the material world by the mind enchanted by sense objects - because the mind is sometimes his friend, and in another situation the very same mind is rather the enemy.”] [Bhagavad-gītā, 6.5]

We’re told the key is in our own hand. The freedom by which we can associate with this and that and to live the result accordingly. Ultimately we’re told the key is in our own hand. None to be blamed for our present condition. But there is always a possibility of noble help extended to us. We must accept that. Our past actions also come to help to guarantee in every case, good, bad, everywhere. And in the eternal aspiration also, sukṛti. But ultimately the free possibility of free action is not taken out of us in any stage, whether we’re reduced to a level of a tree birth. There also the freedom is within. It is curious to think that a tree has got independence freely, but it is there in suppressed position. Freedom is within us also. We can try to understand a little that we’re free, but our freedom also covered by so many circumstances that we may not think that we’re free. We’re forced by circumstances we may think, but still we’re free for our selection of any path, good, bad. Our existence is very small, and freedom also small. According to our meagre position our freedom is also of that kind, but freedom is there, a particle, imaginary particle.

...

Śrīla Śrīdhara Mahārāja: _________________ [?] but the Australian paper wrote he’s a Calcuttan. He was born and brought up in Calcutta environment, a student of ___________ [?] At that time he went to our Guru Mahārāja with one of his friends named _________ [?] he told me.

And his opinion after seeing Guru Mahārāja, “That after long time the preaching responsibility has come to a proper place. Mahāprabhu has selected such a person in his hand His glory will be spread throughout the world.” That was his impression after first connection, association with our Guru Mahārāja.

After long time, next he met Guru Mahārāja in Allahabad, about after ten years.

Once one historian was his professor, afterwards he asked him, “How did you see our Guru Mahārāja?”

______________ [?] a renowned historian and also a good scholar. I forget the name of that gentleman. Kalidas ______ [?] perhaps. “How did you see our Guru Mahārāja?”

His remark was, “A living encyclopaedia.” He told. That historian remarked about our Guru Mahārāja, “That we found him a living encyclopaedia.” In one word he has given his opinion, “living encyclopaedia.” And he was renowned scholar ___________ [?] and was the professor of Scottish Church College when Swāmī Mahārāja was living there.

______________________ Gas. Ha, ha, ha. Bile pitta kaphi gananam sunina mani caranam [?]

Bile, pitta, kapha, according to Indian medical name. The gas, the bile, and the ________ [?] cough?

Devotee: Mucus.

Śrīla Śrīdhara Mahārāja: Mucus. Water, fire, and air, three things in the ether, that ________ [?] earth. Earth mainly influenced by water, and also water by heart, and also heat by air. And all fighting, struggling within ether. This is material world. Then the mental, outcome of the mental energy. “I want this, I do not want. I like this, I do not like that.” This is ahaṅkāra, ego. And with a speck of intelligence, “Don’t like that, don’t take that. Take this, take that.” These sort of things guide things there in our material ego. Above that the soul, the feeler of everything, good or bad.

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

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

How to differentiate the spirit from the matter. Matter is energy, but soul, the feeler of good or bad, the party, the person who feels good or bad, sorrow or happiness, the feeler. Feeler is another substance, and which is felt that is another substance. Prakṛti, Puruṣa. Kārya-kāraṇa-kartṛtve, hetuḥ prakṛtir ucyate. All the activity we find here, all the movement, that is due to that material energy. And the feeler of everything, the knower, the conceiver, that is soul. Like eye, seeing anything and everything, soul like the eye.

In Sāṅkhya philosophy, prakṛti, puruṣa, has been compared, just on the shoulder of a blind man, a crippled man taking position on the shoulder of a blind man. And both are passing through the street. Who is passing, who is moving, he’s blind. And who is crippled on his shoulder he has got eye, he can guide. So soul is crippled like guide, can see, but he cannot move in this way. And the blind man he’s commander of energy he can move here, there, he can carry, but he’s blind. Such analogy is given.

So soul is the knower, feeler, the subjective existence. And the energetic aspect is done by the force, prakṛti. Force and consciousness. So we’re so much engrossed with force, we only require force, energy. But we’ve forgotten that what type of the feeler of the force we are, that we’re astonishing. If we try to understand our own self we’ll be dumbfound.

“Oh! What is this, I’m such and such? I have nothing to do with this world of mortality. I can live independent of this mortal world, is it?”

Then he’ll be given to understand there is Supersoul. In the material world there is heat world, air, water, heat, so many things, up to stone, hard things, stone, wood, developed condition in the material. So in the subjective world there is also development. Soul, Supersoul, Super Supersoul, in this way that is going to infinite.

We’re taṭasthā, margin. Our soul is in the marginal position, upward and downward, the gross side and the subtle side. That is eternal, sat cit ānandam, and conscious and happy. And here asat acit nirānanda, flickering. Every minute it is dying, and acit, and heart unconscious, and no feeling of joy or pain, pain or pleasure. This is this world, and that is that world.

And if we want to have association of that world, we’re told in the highest position there is that beauty, love, ecstasy, all these things. And that is of infinite characteristic, that can come down to us, and can take us as His own family member. We can live as a family member with the highest entity of the world.

Mahāprabhu told, “It is possible, and only through affection, not by knowledge or any mystic realisation. By affection and love we can attract Him in such a position that we can have recognition as a family member in His very near position. So much so.” Mayātma-bhūyāya ca kalpate vai.

[martyo yadā tyakta-samasta-karmā, niveditātmā vicikīrṣito me

tadāmṛtatvaṁ pratipadyamāno, mayātma-bhūyāya ca kalpate vai]

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

[Śrīmad-Bhāgavatam, 11.29.34]

Viśate tad-anantaram.

[bhaktyā mām abhijānāti, yāvān yaś cāsmi tattvataḥ

tato māṁ tattvato jñātvā, viśate tad-anantaram]

[“By the potency of that supreme devotion, he is able to completely know My nature of Almighty Lordship and majesty (aiśvaryamaya-svarūpa). Thereafter, acquiring the perception of his divine relationship with Me, he enters into a group of My intimate personal associates, whose nature is nondifferent from Mine.”] [Bhagavad-gītā, 18.55]

“Enters into Me, that is My family.”

In Bhagavad-gītā, tato māṁ tattvato jñātvā, viśate tad-anantaram. “After that, realising My proper position they enter there, that is in My family, as My own jurisdiction specially.”

And Bhāgavatam says, mayātma-bhūyāya ca kalpate vai. “They get recognition as to live with Me eternally as My own. If they come forward with their self to satisfy Me, leaving aside everything, ananya bhajan, wants Me alone and nothing else, then their position, future prospect will be such, mayātma- bhūyāya.

martyo yadā tyakta-samasta-karmā, niveditātmā vicikīrṣito me

tadāmṛtatvaṁ pratipadyamāno, mayātma-bhūyāya ca kalpate vai

...

Ātmā bhūta. Sanātana Goswāmī has analysed this expression, what is the proper meaning of ātmā bhūta.

“They become My own.” What is the meaning of ‘His own?’ That is to enter into His family. And beginning with gradation, the servant, the friend, the filial affection group, and then the highest group, that of consorthood.”

Hare Kṛṣṇa. ____________________________ [?]

Devotee: _____________ [?]

Śrīla Śrīdhara Mahārāja: ___________________________________________ [?]

Previously in Purī temple of Jagannātha no khicharanya [?] used to be offered. But there was once one occasion, I heard it from my Godbrother Vaikanasa Mahārāja who was a brāhmaṇa scholar of that area, Orissa. Once there was a raid, in modern time, from the Mohammedans to Orissa. And one of the girls of the royal family she was taken away by some Mohammedan soldiers, or General. And then they left the kingdom, the state, but the girl from the royal family she was left on the outskirts of the village, or some town. And she gave birth to a child, and the child was a great devotee. It is very peculiar. The girl was also a devotee, anyhow she was to undergo such horrible position, and she gave birth to a child whose name, Alek [?] or something. I forget clearly, Alek as far as I remember, that was the name of the boy, and lived in the outskirts.

That boy when grown up, he used to cook this khicharanya [?] khichari [?] That is rice and pulse together, boiled ____________ [?] And he used to offer that to Jagannātha from there. And by dint of his devotion Jagannath had to go there and to take that khichari offering. One day he was late perhaps in his offering, Jagannātha took the khichari offering, but His time for to attend the temple function was late and Jagannātha had to run in His former position in the temple. And a particle of that khicharanya was on the lips of Jagannātha.

The pāṇḍās, the pūjārīs, the priests class, they found, “What is this? How this thing? We reject this. It’s not considered to be the proper offering to Jagannātha. How this thing is here in the lips of Jagannātham?”

It was referred to the pāṇḍā leader and he also enquired, then he could not ascertain.

Then it was referred to the king. King also investigated, “How, who has taken this thing and smeared in the face of Jagannātha, in the mouth of Jagannātha?”

Anyhow, the man who was the priest who was in charge of the previous time before opening the temple, that man was caught, “That you are responsible. Before this rest you were in charge of the temple. And how this impure thing has come in the mouth of Jagannātha? You’re to give explanation or you’ll be punished.”

That man innocent he says, “I do not know anything.”

When he’s to be tortured then Jagannātha came with dream, to the king, as well as to the leading pāṇḍā, leading priest.

“That man is innocent. Don’t disturb. My devotee is there in the outskirts of the town, and he offered that thing to Me. And I took, and the time came up, and I had to hurry to occupy My Own position in the temple, so it was not cleansed. And the name of the boy, this is his name, and he’s living there. He’s My devotee, and I have taken this from outskirts. The Mohammedan exploits - the results of the Mohammedan exploitation over the princes, he became the devotee.”

So the Kṛṣṇa bhakti, the devotion to Kṛṣṇa, it does not care for the formality of purity or impurity of world consideration. It is independent.

api cet sudurācāro, bhajate mām ananya-bhāk [sādhur eva sa mantavyaḥ, samyag vyavasito hi saḥ]

[“If even a person of extremely abominable practices, abandoning all nondevotional pursuits of exploitation and renunciation engages in My exclusive and uninterrupted devotional service, he is venerable as a true saint because he has embraced the revolutionary plane of life.”] [Bhagavad-gītā, 9.30]

So what is bhajan? Transaction of the heart, not of any formality. Kṛṣṇa devotion, Kṛṣṇa bhakti, is only the concern with dedication of the heart. He wants that, and not outside formality of civilised or non civilised world. The Sabari to Rāmacandra _________ [?] From the highest position Rāmacandra He’s the directer of moral laws of the country _____ [?] But He also could not contain Himself when by devotion something was offered by an untouchable lady. And that is also, after the remains she has taken, whatever is felt sweet she kept for Rāma. And that was - so devotion is so powerful and of such independent character, this anurāga, rāga, that is controlling the whole thing.

85.10.16.B_85.10.17.A

Śrīla Śrīdhara Mahārāja: So many types of purity. Without caring for any of them the flow of the heart is so powerful, does not care for anything.

So Jagannātha told, “That was offered by that boy who is considered to be of the worst fate, cursed fate. The princess robbed by Mohammedan and the issue came that boy, so cursed of the cursed.”

And his offering attracted Jagannātham so much.

So love is above, wonderfully above, surpassing everything. So Mahāprabhu asked us to take the path of love, way of love, to heart giving, self giving, so powerful. That can attract Kṛṣṇa, and nothing else can attract Him. He’s very greedy to eat this love, prema. He lives on prema, love. Lord of love. That has got appeal, inner existence is that, all of us. Even His love personified, and a tinge within us also. As the birds of the same feather, love likes love.

Mahāprabhu when conquering and capturing Kāzī, He’s leading saṅkīrtana party, feeling too much tired He came toŚrīdhara Paṇḍita, that poor brāhmaṇa who used to sell some plantain commodities to the market and anyhow lived, earned his livelihood. And that Śrīdhara Paṇḍita had a well, and a pot by which he took water from the well that was there. With that water pot which is left outside He took some water and began to drink.

And all the devotees they’re, “What are You doing? This pot is always outside and so many dirts are there. What are You doing? We’re taking a pure pot for Your drinking water.”

Mahāprabhu ignored everything and He took that outside pot, nasty, dirty, and He began to drink water with that. “This is Śrīdhara’s thing. This is the pot of My devotee Śrīdhara, this is pure like anything.” He used that pot for drinking purpose, left outside, very dirty. With that pot He began to drink water.

patraṁ puṣpaṁ phalaṁ toyaṁ, yo me bhaktyā prayacchati

tad ahaṁ bhakty-upahṛtam, aśnāmi prayatātmanaḥ

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

“Whatever is offered to Me...

There’s another tale in Vidura’s house. Vidura’s wife - Vidura was outside for begging. Kṛṣṇa suddenly appeared as guest in his house. Vidura’s wife came, and there was nothing, some plantain left, she took the plantain, after accommodating Him in a seat. The cover of the plantain fruit she’s producing to Kṛṣṇa and the plantain fruit real that is left on the earth. And she’s supplying, she’s so puzzled, perplexed, at the joy that Kṛṣṇa is present in her house. She’s so perplexed that she’s only leaving the fruit, the cover she’s giving to Kṛṣṇa and Kṛṣṇa is eating that.

At that very time Nārada and Vidura entered the house. “What are you doing?” Vidura told. “You’re leaving the fruit and giving the cover to my Lord.”

But Nārada came to her relief. “She’s puzzled, but Who is eating, He’s not perplexed why He’s eating the cover. He could suggest that, ‘Oh, give Me the fruit. Why the cover?’ But He’s eating without any concern.”

Then Kṛṣṇa answered. “I neither eat the fruit nor the cover, but I eat what is devotion. I’m accepting her devotion. Neither the cover nor the fruit, it does not supply My will. I do not need either this or that, but I live on devotion, Nārada. Patraṁ puṣpaṁ phalaṁ toyaṁ. Everything I eat I take, but nothing I take, I take the idea behind that offering, the idea. The ideal, the purpose behind the material offering. Bhāva-grāhī- janārdanaḥ. The very spirit of the thing I eat and never the outward show. I’m a man living in the inner world, so My food is inner substance, not the external thing.”

So devotion is such. Devotion is such, does not care for the ordinary rules, regulations of this material world. Still, in our lower condition we’re advised to go on in arcana. In our stage what we think pure we offer, what is impure we reject. In the preliminary stage it is necessary for our fortune. But when grown then these external things eliminated, and the internal things are given more and more importance.

We’re told the Brajen Sil [?] was a big scholar in Bengal, philosophical scholar extraordinary.

So that once he delivered lecture in Rome in World Conference of philosophical ________ [?] And the President told him, “I took you like Aristotle.” Brajen Sil was given the position of an Aristotle, he was so learned man.

That Brajen Sil he was student of Scottish Church College. He was to sit in an examination hall and given questions and paper and he wrote the answer. So many questions but only one question, he was so engrossed in answering that one question he forgot everything. So deeply engaged himself in answering that a single question took the whole time. So many other questions left. So when the bell rang, the time finished, what to do? Only one question he dealt, and he left his paper and went away. The brightest scholar of the college _______ [?] Now he was thinking that among the list of the successful candidates his name cannot come. Answered only one question, perhaps there was four, five, six, or something. But still he stealthily he’s coming now and then coming to see whether the list has been given of the successful candidates. Then one day he found his name is on the head of the successful candidates.

He was perplexed. “How? Only one question I dealt and I’m heading the list. How is it possible?” He saw the professor concerned. “Sir, I have answered only one question, then how it is possible that you have given my name in the first, number one?”

“Oh, Mr. Sil [?] Your answer is taken in the grade of a research scholar, not an ordinary student. So I put your name on the highest.”

So this is like rāga-mārga. The formal things all ignored and the substance taken out.

Though formally he should be - he’ll come amongst the list of the failed. But the man, the professor, he was a judge of a bold type, and he told, “Oh, the representation, the answer of one question is such high quality that that student can never be considered to fail.” So he was given the highest position.

So love is such. Formality, it does not care for any formality in its real judgement. Hare Kṛṣṇa.

___________ [?]

Badrinārāyaṇa: _________ [?]

Śrīla Śrīdhara Mahārāja: _________ [?] Gaura Hari bol. Nitāi Gaura Hari bol.

Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!

Swāmī Mahārāja kī jaya!

Sevā Vṛnda kī jaya!

Gaura Hari bol. Gaura Hari bol.

...

_________________________________ [?] Generally, when all our activity is stopped by the unfavourable weather we think that this is a very bad day. We’re men of action, men of exploiting the environment, nature, and gather some energy. Always trying to gather, to collect some energy at our command. That is our nature. Those that live here their very nature is such, collect more energy at his own command. And that can be utilised in need, time of necessity, general nature. What is any hindrance to that we think it’s a very bad circumstance, it is opposing my object of life, that is to collect more energy, generally. This is our case.

But to remind us about the importance of the inner wealth we’re advised that the outer nature cannot make us so much harm as our internal nature. Apathy to collect more wealth for the inner nature, inner existence, inner man in me, be mindful of that. Losing outwardly that is not much, it’s all coming, going. The body is the centre, body will also vanish. Then what is the necessity of the collection of so much energy for this body connection? Awaken in your soul, the proper man within, try to find him out, and try to collect help for him. And that is possible only with the connection of the sādhu.

Sat saṅga prasaṅgam nirnam [?] The day in which we do not find any saint, that has no discussion, no giving, taking about the main life, the inner life, the inner substance, we’re loser thereby that day. Be conscious in all respects anyhow mind your own lesson, mind your own interest, find your own self. Be unmindful towards the external world and circumstances, and dive deep into the reality, inner world. Find your inner self and inner world where you live, where your inner self living. Try to find home. Back to God, back to home. Your energy utilise for going home, and not for wandering into the land of others, land of death. Try to avoid the land of death at any cost, and always try to find out the eternal soil. You’re to find out that you’re a member of that soil. And try to understand what is your home, why that is your home? Home comfort, what does it mean? Which is natural, which is in our birth position where from we get our birth. _________________ [?]

sataṁ prasaṅgān mama vīrya-saṁvido, bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ

taj-joṣaṇād āśv apavarga-vartmani, śraddhā ratir bhaktir anukramiṣyati

[Lord Kapila said His mother, Devahūti: “One will rapidly progress on the path of liberation, and naturally will develop firm faith, attraction and devotion, when he cultivates the activity of engaging in discussions about My glorious Pastimes in the association of pure devotees. Such activities are very nourishing to the ear and heart.”] [Śrīmad-Bhāgavatam, 3.25.25]

Kardama Ṛṣi was married to a lady whose name was Devahūti. After passing some years in the enjoyment of married life then Devahūti she got a child in her womb from the Ṛṣi.

Prajanas casme kandarpa prajayana ratye [?] So when the object of their marriage union is finished the Ṛṣi gave a proposal for retirement from that married life, and told that, “You have got a child in your womb and that child is not ordinary child. Lord Himself is coming. So I’m going to live alone for my own purpose, higher purpose of life.”

Then Devahūti told, “I got such a good partner, fortunately for me, a sage like you as my husband. But I did not take the advantage of your noble personality to learn anything about the Brahman, about the Lord, about the inner life necessity and fulfilment of life. I did not enquire anything. I was only busy to serve you, to satisfy your desire. Though I got such a noble companion I did not utilise. Now I pray you may stay for some time and teach me, help me in spiritual life. Then you may go.”

Then Kardama Ṛṣi told, “You will get that sort of help from your Son. He’s not an ordinary man whose coming, He’s Lord Himself. You mind it, and in time you’ll get spiritual help from Him. So I won’t stay, I shall go now.” Then departed.

And in no time a child came, and He was brought up by Devahūti with much affection. As specially she heard the child is not ordinary one. But motherly affection helped Him to grow properly. Without thinking she forgot totally that He’s not ordinary child, as told by her husband. But one day, the Boy grown up and He’s thinking in a mood.

That reminded Devahūti, “Oh, the mood of the child does not seem to be ordinary one.” Some serious thought she could trace in Him. “His father foretold that the Lord is coming in You. So that is true then. The mood of the child does not seem to be worldly, above, some transcendental thought in His mind, it is plain.” Then slowly she approached the Boy. “Boy, Your father told me that You are not ordinary Boy of this world. You are divine. And I wanted some advice from him. He told that You will advise me. So long I did not mind that. Today Your mood is encouraging me, reminding me about that advice of Your father and encouraging me to approach You for that spiritual advice. Be pleased to advise me what is spiritual truth, what am I, what is this world, where to go? Who is the owner of all this world, what is our duty towards Him? All these things I want to know from You my child. You are not ordinary child.”

Then came this śloka in Bhāgavatam from the lips of the Son to the mother.

sataṁ prasaṅgān mama vīrya-saṁvido, bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ

taj-joṣaṇād āśv apavarga-vartmani, śraddhā ratir bhaktir anukramiṣyati

[Lord Kapila said His mother, Devahūti: “One will rapidly progress on the path of liberation, and naturally will develop firm faith, attraction and devotion, when he cultivates the activity of engaging in discussions about My glorious Pastimes in the association of pure devotees. Such activities are very nourishing to the ear and heart.”] [Śrīmad-Bhāgavatam, 3.25.25]

This śloka came, “Sataṁ prasaṅgān mama vīrya-saṁvido. My talk full of potentiality you can find only from the lips of My devotees. Sataṁ prasaṅgān mama vīrya-saṁvido. Not only lip deep words, but words that have got depth, that have got spirit, that have got power, that represents reality. Such things come from the lips of My real devotees. Sataṁ prasaṅgān mama vīrya-saṁvido. Not shallow words, but surcharged with spirit, with life, and that can enliven us, vīrya-saṁvido. Bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ. And our heart and our ear, they also, both ear and heart they’re satisfied. They have touch of the spiritual joy, rasāyanāḥ, the ecstasy of the spiritual world is surcharged in their words, and they come to colour our mind. Our heart and our ear, both physically and mentally, and in the soul area plane. Taj-joṣaṇād. Attending that sort of talk from the real source, the source of the real sādhu. Āśv apavarga-vartmani. We’re led towards the relief of this worldly life, and in the gradual process we get śraddhā ratir bhaktir. Taj-joṣaṇād āśv apavarga-vartmani, śraddhā ratir bhaktir anukramiṣyati. And by gradual process we attain these things, our ever increasing faith, rati, then slight taste, and then we get the real love, bhakti real. Śraddhā ratir bhaktir anukramiṣyati. By gradual process it takes us towards the higher domain. Taj-joṣaṇād āśv apavarga- vartmani, śraddhā ratir bhaktir anukramiṣyati.” In this way He began, the Boy began to advise His mother Devahūti. Devahūti-Nandan-Kapila. Son of Kardama Ṛṣi.

There is another Kapila whose sāṅkhyadoes not recognise God. Only analysing the material things, eliminating gradually everything from the spiritual substance, sāṅkhya. Kardama-Kapila. ___________ [?]

This Kapila also gave what is known as sāṅkhya but He has recognition of the Supreme Lord, Īśvara.

But that atheist Kapila - isvara sidday [?] “No necessity of any god to explain about the existence of this world.” That is his conclusion - isvara siddhay [?]

The nyāyas,logicians, they told that, “There must be one who has created this. This world is created. There must be someone who has created this world ____________ [?]” Their highest conclusion is, “There must be one who has created this. He’s God, He’s Īśvara.”

But atheistic Kapila says, “No, no. No necessity of any god to explain the existence of this material world - isvara siddhay [?] Asiddha. In conclusion we don’t find any necessity of any creator. Automatically it’s being done there. Only two things necessary. One, particle of spirit - and another, matter. Matter and spirit combined created this world. Śiva and śakti, particles of spiritual dust, so many like sand, dust. So many particles of spirit there as there is matter. Matter and spiritual dust combined, this world is going on automatically.”

Ha, ha. One gentleman of this school I met perhaps in Madhupur. A qualified man, he was PMG. I met him in Madras Maṭha. A Bengali gentleman, PMG, he was a follower of this school. I met him in Madhupur. I asked him, ‘what have you got from your Guru, this Kapil______ [?]’

“Oh that yata jīva, as many souls are there, everyone is a śiva, independent of this matter.”

“You’re satisfied?”

“Yes, satisfied. Pāśa-baddho bhavej jīvaḥ pāśa-muktaḥ sadāśivaḥ.”

“Where your philosophy ends, our philosophy, Bhāgavatam, there begins. How it is? Now you think of where the śiva exists. So many śiva, so many particles of spiritual dust. But should we not think they’re living in some position, and what is the relation between them. There are so many, some sort of relation must be within them. And they must stay in some position in some plane. So many staying in some plane and some relation. And how to harmonise them? There, everyone independent unit fighting, or what is their nature?”

Bhāgavata has come to explain about the mukta jīva. Here always diseased soul, there out of disease. Now the healthy souls what they do? What is their position, their characteristic, their nature, their object, their pastimes? We’re to know that. So Bhāgavatam has come. Devaṛṣi Nārada has asked Vyāsadeva, “Give something what is normal, what is the nature of the natural liberated soul who are not in the disease.” And that has been given. There is a centre, and their gradation, their function, all harmonised together. How? That is to enquire. ___________ [?] Gītā says,

Sāṅkhya-yogau pṛthag bālāḥ, pravadanti na paṇḍitāḥ [5.4]
Ekaṁ sāṅkhyaṁ ca yogaṁ ca, yaḥ paśyati sa paśyati [5.5]

[sāṅkhya-yogau pṛthag bālāḥ, pravadanti na paṇḍitāḥ
ekam apy āsthitaḥ samyag, ubhayor vindate phalam]

[“The learned do not support the opinion of the childishly foolish mundane rationalists (known as karma-mīmāṁsakas) who hold that the path of renunciation (sāṅkhya-yoga) and the path of action (karma- yoga) are separate. One who carefully follows either of these paths will achieve the same result.”]

[Bhagavad-gītā, 5.4]

…

[yat sāṅkhyaiḥ prāpyate sthānaṁ, tad yogair api gamyate
ekaṁ sāṅkhyaṁ ca yogaṁ ca, yaḥ paśyati sa paśyati]

[“The goal achieved by the renunciation of action is also reached by the performance of selfless action. One who by careful analysis knows both these paths to be one and the same, certainly knows their true meaning.”] [Bhagavad-gītā, 5.5]

He can see really who can see that sāṅkhya and yoga system they’re one and the same. One by external elimination trying to reach to the ultimate cause. And another by internal elimination, this is body, this is mind, this is soul, ātmā, Paramātmā, elimination within, and trying to reach into the cause. And elimination in the external, this earth, this water, then this fire, then air, ether, where going, external elimination, trying to understand what is the origin. Sāṅkhya. Neti, neti, neti. This is not, this is not. This is also dependent, this is dependent, not original, not original. All effect, what is the cause? To enquire in the external process, that is sāṅkhya. And internal process, prāṇāyāma, pratyāhāra, dhāraṇa, dhyāna, samādhi - going to Paramātmā direction. So by elimination of the substance we come in contact, from the gross we start towards the subtle, more subtle, more subtle, in the causal direction, that is sāṅkhya and yoga.

But ultimately in Bhāgavatam that is all said. Śukadeva where he begins, svadharmma.

etāvān sāṅkhya-yogābhyāṁ svadharmma-pariniṣṭhayā

janma-lābhaḥ paraḥ puṁsām ante nārāyaṇa-smṛtiḥ

[“The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice of mystic powers, or by perfect discharge of occupational duty, is to remember the Personality of Godhead at the end of life.”] [Śrīmad-Bhāgavatam, 2.1.6]

In the beginning in his lecture to Parīkṣit, Śukadeva says, he’s adding another thing, not these two, another, third thing. ____________________________________________________ [?]

Sāṅkhya-yogābhyāṁ svadharmma-pariniṣṭhayā. Śukadeva begins, “So far, etāvān, so much, so far, by these three process. Sāṅkhya, external elimination. Yoga, internal elimination. Svadharmma-pariniṣṭhayā, another process is svadharmma-niṣṭha, discharging ones duty as it is recommended in the Veda. Respective duty recommended in the Veda if it is performed without any special aim or object, niṣkāma. Because it has been advised as my duty in my present position by the śāstra I’m doing, disinterested. I have got no special end for this. As a brāhmaṇa I’m told that ‘you must do these things’ I’m doing. As a kṣatriya ‘to keep peace and to control the evil agents are my duty’ I’m doing that. A vaiśya I’m advised to do. But because it is said in the śāstra, aimlessly without any special interest, disinterested I’m doing my duty as it is recommended in the śāstra. But all these three process lead us to mukti, liberation. But,

etāvān sāṅkhya-yogābhyāṁ svadharmma-pariniṣṭhayā

janma-lābhaḥ paraḥ puṁsām ante nārāyaṇa-smṛtiḥ

Then, after we get released from the external bondage, the fulfilment of life is in the recollection of our Lord Nārāyaṇa the creator - our relationship with the prime cause. We’re let out of the net we’re entangled in. But after getting release from this entanglement, then we’re to search what is our proper relation with the prime cause. Who are we, with Him? Here Bhāgavata begins. Etāvān sāṅkhya-yogābhyāṁ svadharmma- pariniṣṭhayā, janma-lābhaḥ. Janma-lābhaḥ - fulfilment of our existence, our birth, janma-lābhaḥ. Lābhaḥ means fulfilment, the gain, the end. Paraḥ puṁsā, what is that? Ante nārāyaṇa-smṛtiḥ. Janma-lābhaḥ paraḥ puṁsām ante nārāyaṇa-smṛtiḥ. Our connection, our recollection with the centre with whom we’re tied, the harmony, the centre of the harmony. That should be our lookout. Here Bhāgavata comes. And others, so many śāstras, they come for our release from this external bondage. But then the internal progress after emancipation - 'virajā,' 'brahmaloka,' bhedi' 'paravyoma' pāya.

[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]

We get admission into the Paravyoma, the special area of the Vaikuṇṭha. That is, we get the visa, in carrying current. We catch the advantage of the in carrying, centre carrying current. We get the visa. And all these, sāṅkhya, yoga, and svadharmma-niṣṭha can give us passport, to go out of the land we’re living in. But after that if we want to have something then visa is necessary.

85.10.17.B_85.10.18.A

Śrīla Śrīdhara Mahārāja: ...Bhagavān, controlling everything with His majesty. Some who are caught by the majesty they live there in that in carrying current. In the lower position the majesty controlling everything, charm also there is majesty, for splendour, grand, all these things. Then if we can pass away that we can find the sweet plane, the land of mercy, love, affection, spontaneous relationship. That is paravyoma pāya, tabe yāya tad upari goloka-vṛndāvana.

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

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

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

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

More deeper relationship with the prime cause. The cause is beautiful and they’re controlled by the affection and love. The land of love. Vṛndāvana. Paravyoma pāya, tabe yāya tad upari goloka-vṛndāvana. There the grand, the majesty, all these things come lower. Bhagavān bhajanīya-guṇa viśiṣṭha. [From Śrīla Jīva Goswāmī’s Bhakti-Sandarbha] Who is the centre? What is the real characteristic of the centre? He’s charm. He can capture everything. The taste, the inner existence within us, the taste, that is captured by Him. If anyone comes in connection he wants to surrender to Him something, that beautiful. Attractor, all attractor by His beauty and charm, and the peculiar nature of love and affection. The charmer of everything. That is the real acquaintance of the centre. Bhagavān means not aiśvarya.

aiśvaryasya samagrasya, vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva, ṣaṇṇāṁ bhaga itīṅgana

[“Bhagavān, the Supreme Lord, is thus defined as “He who is inseparably replete with the six inconceivable qualities of wealth, power, fame, beauty, knowledge and renunciation.”]

[Viṣṇu-Purāṇa, 6.5.47]

Bhaga means these six things, and one who is a possessor of these six things He’s Bhagavān. What is there? Aiśvarya, majesty. Aiśvaryasya samagrasya. Vīrya, power. Yaśasaḥ, fame. Śriyaḥ, beauty. Jñāna, knowledge. And vairāgya, indifference. Who can command all these things as His potency, He’s Bhagavān. As Nārāyaṇa, the controller of the hemisphere. But if we like to dive deep into His nature we shall find He’s the charmer. The main qualification in Him that whoever comes in His connection he surrenders to Him, and His charm. He forgets his own self in His service, self forgetfulness to totality. Becomes as one in His family, does not want to maintain his separate existence. Wants to enter into His own family matters, not any separate interest wants to keep. That is Bhagavān.

[vadanti tat tattva-vidas, tattvaṁ yaj jñānam advayam]

brahmeti paramātmeti, bhagavān iti śabdyate

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

Brahman, all accommodating, vidūra-kāṣṭhāya, the background of everything, Brahman. Paramātmā, the all controller Who’s controlling from within. Whatever we can conceive He’s within that and from there He’s controlling, Paramātmā. And Bhagavān, Who is the object of our life, fulfilment of our life is Bhagavān. In the first stage the creator, the sustainer, and the destroyer, everything in His hand. And in His inner self we find He’s eternal and He’s the centre of love and affection. He’s Kṛṣṇa, all attractor, and giving satisfaction to every atom in this world. We’re concerned with that. Mahāprabhu specially recommended that aspect of the Supreme. To approach in a proper way. Kṛṣṇa. Vṛndāvana.

An artificial quarrel between Śrīvāsa Paṇḍita and - Śrīvāsa Paṇḍita began to talk much about the majesty of Nārāyaṇa. And Svarūpa Dāmodara came to remind him, “Śrīvāsa, you don’t remember the Vṛndāvana majesty? Every particle of sand, every tree, every creeper, can produce so many majestic worlds you’re talking of, Vaikuṇṭha. In a part of Vṛndāvana so many Vaikuṇṭhas are found. Kalpa-taru. The majesty they neglect. In Vṛndāvana they’re fond of simplicity, simple beauty, that is far more tasteful. They’re disgusted with your majestic and grand conceptions of things, this gold, the jewellery, and other grandeur, they hate it. They’re hankering and living a very simple life with the trees and the creepers. But those trees and creepers if they like they can create so many gems and jewels and gold and other grand things. Their inherent power is such that they can create your Vaikuṇṭha, Paravyoma, but they do not like. The simple life is there and they relish it very much in Vṛndāvana. The land, the creeper, the river, the mountain, all these natural things they relish very much. It is not that they’re in want of this grandeur and grandness, but above it.”

...

Hidden treasure is coming from Hamburg to Calcutta. Jaladuta, the name of the ship, Jaladuta, that carried Swāmī Mahārāja to the west. It is expected to reach Calcutta very soon with twelve hundred hidden treasures. Sweet Absolute in Gītā, Sweet Absolute, background of Bhagavad-gītā. Gītā-amṛtam. Why Gītā is amṛta, Gītā-amṛtam? Nectar. All the Upaniṣads like so many cows. And the cowboys are milking milk. And Arjuna he’s mere calf. And the scholars they’re to drink that milk. Nectar drawn from the Upaniṣad by the cowboy gopāla-nandana. Cowboy is milking the cows and producing the milk to the devotees for their drink. That is Gītā. Hidden Treasure.

“I am everything of you. I am your home guardian. You are My family. All within My family. You are My own. I am yours. Such intimate relationship between us. Only misunderstanding has kept you far, far away. What enemy, is the misunderstanding, māyā, misunderstanding, misconception. And that is born of separate interest ego. Egos must be dissolved and you are at home. Only the ego has made you separate from Me. Bhidyate hṛdaya-granthi. And that ego, that black box, that must be broken, and you are with Me. And My men will do all these things, only your consent is necessary. You want, you try to want it sincerely, then everything will be done by Me. Only you consent, inner consent, sincere consent. I don’t want to make you devoid of your freedom, then you are a dead matter, no concern. But you must be a living agent. At the same time you should give Me consent that I am everything in you. The black box I shall break it, and you will find where you are. Śaraṇāgati, surrender. My Yogamāyā will perform everything on My behalf, and on your behalf also. Only your consent. 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]

To get Me the only price is laulyam, your sincere willingness, desire. Laulyam, lobh. Yes, I’m very tasteful. Yes, my taste is there really, inner taste, and consent accordingly. Only want and you will have. You want sincerely you will have. Everything will be done on your behalf from Me, by My persons.”

This is śaraṇāgati, and this is the way to Kṛṣṇa. Very easy, very difficult. Sahajiyā, most natural, misunderstanding something, foreign misunderstanding, that is coming, going. But proper knowledge that is self evident, not to create, it is there all along. Only a shade has covered it, and shade will be removed, yes, it is there. Laulyam api mūlyam ekalaṁ. Only single price, what is that? Your sincere desire, inner taste.

“So you want Me, I’m at your beck and call. You are so dear, all so dear to Me. Between Me and other things the relationship is very sweet. But only misunderstanding, māyā, inconceivable, that has made us far, far, away.”

Very peculiar. So the ṛṣis, a group of ṛṣis, they wanted to satisfy that misunderstanding. “You please be satisfied with me by my worship and clear off. Let me have my own.” They tried to worship Śakti, the potency of misunderstanding. “Please clear off, be propitiated with me, and be clear, let me have my own.” So Śakti pūjā, the worship of the potency of māyā, or misunderstanding, to satisfy her so that she may withdraw, and then I can have my own.”

...

Śrīla Śrīdhara Mahārāja: ...same with him, but it may be easily approachable. Take that course, specially in Kali-yuga, unfavourable age. The Name, sound, nearest to you. Here, sound is the most subtle, for production of ether, most subtle. And there, sound is the most gross. Through sound we enter other aspects, so that is near to this gross world, sound. The colour is, as a figure is within the sound. And paraphernalia always in the land of sound. Then līlā within - sound in the outskirts, in Vaikuṇṭha śabda.

Namatsara vanu anta karuna sudhatham apikan sudje chanta karune rupasya svuranam bhavate [?]

Svurite charupe guna nama svaranam tato parikar vaisistam tato lilaya [?]

First sound, then figure, then quality, then paraphernalia, then the pastimes. And you will find yourself within that contact, the flow of duty. Kṛṣ - ṇa, the attractor of all. Absolute attractor. Sun attracting the earth and so many planets, and the whole solar system attracted by something. In this way in the gross world. In the conscious world also so many attractions externally, in the family, in the club, clan, nationality attraction. So attraction in the pure conscious world attraction, spirit attracting spirit, soul attracting souls. So attractor of everything, gross, subtle, spirit, everything, centre of attraction. Physically it is known attraction by the sun of the planets. And when that is spiritually thought that is the affection attraction with life becomes affection and love. Physical attraction, and the spiritual field, plane, that is love.

So all attractor giving the shape of the cosmos. Adjustment at the centre. The proportionate attraction give us the adjusted system. Attraction proportionately produce a system. Attraction, affection is itself tasteful, so attraction, the centre of our affection is automatically tasteful. Highest taste, centre of highest state, centre of all attraction means centre of the highest taste, automatically. Kṛṣ - ṇa, attracts and gives satisfaction as reaction. Attraction and affection.

Commonwealth. Ha, ha. British Commonwealth, that was the name. But the members of commonwealth strongly opposed that name, ‘British.’ “No. British word must be withdrawn, and only simple commonwealth.” What to do? British objected that. So what was British Commonwealth previously, now that has become only commonwealth. So commonwealth, Kṛṣṇa commonwealth.

Devotees: (Group laughter)

Śrīla Śrīdhara Mahārāja: Commonwealth. All interest in one, adjustment system, friendly relationship with one another. Independence and also dependence together. Independent of service, individuality, keeping individual position to become one. To live in one system keeping individual independence. If individual independence gone then impersonalism, māyāvāda. But in Vaiṣṇava religion independence of personality is retained and still merged in common interest _________ [?] And that is not less important.

Surrender, total surrender, but still individuality is maintained. He may be a dust of a sand, or a creeper, whatever may be, an insect, worm, a tree, but individuality is there. But all towards the end, towards the centre. A system, so many parts, but joined in common interest - organic whole. Kṛṣṇa śakti, the potency and the owner of the potency, guide of the potency. Potency is enlivened when any service comes to it. Potency is utilised, gets energy to work, some service should be offered and then it will be active potency. Enjoyer, the guide, the enjoyer, that is the fulfilment of potency. Potency cannot stand itself independently, incomplete, it presupposes something else. Everything presupposes consciousness, what is potency, that is also a part of consciousness. Ānandam, ecstasy, rasa, joy, that is everything.

sukha-rūpa kṛṣṇa kare sukha āsvādana [bhakta-gaṇe sukha dite `hlādinī'-kāraṇa]

[“Ecstasy personified is Kṛṣṇa Himself, and He feels, tastes and enjoys Himself; but only through faith is it possible to transmit and distribute that ecstasy and joy to others. Faith is the very nature of the hlādinī- śakti, the ecstasy potency, which is represented in full by Śrīmatī Rādhārāṇī. It can transmit total Kṛṣṇa consciousness to the devotees outside. Faith is the halo of Śrīmatī Rādhārāṇī, by the light of which others may understand Kṛṣṇa. When the negative combines with the positive, realisation of Their function is distributed to all other negative parts.”] [Caitanya-caritāmṛta, Madhya-līlā, 8.158]

The joyful Lord is experiencing His joyful life. The organic whole represented like that. The joyful Lord, very joyous, and He’s experiencing His joyful pastimes. And we’re all within that, we’re also. In that harmony every part has got its duty, and at the same time the remuneration, fulfilment, in terms of ecstasy. And that ecstasy that again produces dutifulness, vice versa.

‘dāsa’ kari’ vetana more deha prema-dhana.

“Accept my service and give me the remuneration that I can serve You more and more.”

That sort of remuneration, neither rest nor any special independent enjoyment. That is the normal organic whole. Every part is perfectly loyal to the centre. And the centre is also very benevolent, extremely benevolent to maintain the part, the system. Not only absorbing energy for Himself, He’s also distributing.

Just as the heart is drawing filthy blood from all parts of the body, and then again sending the flow of blood to every corner of the body. The flow of blood, pushing blood to every corner of the body, and again drawing and supplying, drawing and supplying.

So ānandam, the rasam, that is the remuneration, sending and drawing more energy, service ______ [?]

But this material example is rather suicidal to the spiritual conception of things, the spirit, and this is dead. Material example more or less blasphemy to the spiritual happenings. But only to make it in the way of understanding we’re using, material analogy. But material example is suicidal. We want to get out of the material conception of the world. It is automatic, it is self evident, spontaneous, life giving, charming, astonishing.

Kṛṣṇa. Kṛṣṇa is so full, absolute, and when He comes to give Himself totally to us, when He approaches us, for the lost servant - Search For The Lost Servant - becomes Mahāprabhu, Caitanyadeva. Kṛṣṇa searching Himself, and wanting to distribute Himself to the lost servant. He’s searching after the lost servant. “You are My own. Where you are?” The Absolute Sweetness is searching after His servants, disinterested parts. “Where are you? I’m here. Where are you? Where are you My friends, where are you?” In searching mood He becomes Gaurāṅga, searching. He Himself searching Himself in the mood of Rādhārāṇī. And searching His lost servants at the same time. “Come to Me.” He’s Gaurāṅga.

Our real necessity, we fallen souls, our more necessity is with Him. “My Lord’s searching for me so affectionately for lost servants.” So our more concern with Him, to join His campaign to help Him to search His lost servants. By taking the Name, through the medium of the sound, searching. Answer also coming through the sound. “Kṛṣṇa, yes, I am here.” The symptom when one is saying ‘Kṛṣṇa’ they can know such is such, “Oh, He’s here. Come, come.”

Śrī Gaurāṅga. The king in a position of a beggar. Who is the possessor of everything, He’s in need of searching His friends. Out to beg mercy from the servant. “Oh, let Me, come, come to Me. The king out of throne on the street, searching for the servants, lost, how it is. The object of search is such, himself has come down on the street, searching for his servants that are lost. What more we want? If we come to such a Lord, what more we can want if we have Him? So interested in me, my Lord, my fortune. Such a friend, where should we get?

And Nityānanda Prabhu is another step of development in that side.

Those that revolt, “We won’t go. We want to go to hit Him, to beat Him.”

He will be beaten, and with the blood oozing He will come to appeal. “Oh, does not matter you have beaten Me, but you come to My Lord. Take the Name. Come. No harm that you have given Me a good thrashing, it does not matter. But you come, My Lord is searching for you, come, come.”

So revolting class, that is approached by Nityānanda.

“We won’t go home. If anyone comes with that proposal we shall give him a good lesson, teach a good lesson to him.”

To that section Nityānanda Prabhu is going, the rowdies.

Hare Kṛṣṇa. Hare Kṛṣṇa.

In Christ also we find a strong faith for the truth, unseen truth, though in not so developed form. The conception of what is the truth, not in a very developed form. But the faith something else, no interest in this world. Something noble, something high is there for which we can sacrifice very easily all our achievement here. Including so many affectionate relationships with this world we can all sacrifice for the attainment of the highest end of life. This is nothing. At every cost search for that. So a strong faith in his example shown.

85.10.18.B_85.10.19.A

Śrīla Śrīdhara Mahārāja: ...to have that. A strong recommendation giving up his own life, at the sacrifice of his life. Peacefully he showed the way towards the unseen. And neglecting the conception of our wealth in this tangible world. But what is that world? He’s not very clear, only vague. Representation of God is vague. As was necessary in that circumstances he did. Hare Kṛṣṇa.

His group they’re doing well?

Devotee: Yes, very well.

Śrīla Śrīdhara Mahārāja: Very well?

Devotee: Hmm.

Śrīla Śrīdhara Mahārāja: And Sagara Mahārāja is in South America?

Devotee: He’s in California, Mahārāja, in Badger.

Śrīla Śrīdhara Mahārāja: California.

Devotee: Yes.

Śrīla Śrīdhara Mahārāja: And our Āśrama Mahārāja, he’s very saved, very graciously. Heavily attacked position he was. We’re told that place was very heavily attacked by earthquake. But wonderfully he was saved.

Hare Kṛṣṇa. Hare Kṛṣṇa.

Nearly eight years Swāmī Mahārāja passed away? Eh? How many years?

Seven, nearly eight years, eh, passed?

Devotee: Yes, eight.

Śrīla Śrīdhara Mahārāja: Twelve years he was on preaching tour, twelve years. Sixty five, he went in sixty five, and up to seventy seven he was in the active field. And passed away seventy seven, November. And eight years gone. So many times he came here. Hare Kṛṣṇa. Eight years. But within the twelve years what he has done, inestimable, almost impossible. So I remarked that as an agent of Kṛṣṇa he has done. Nityānanda Prabhu entered into him. What he has done it is almost impossible. To take the spiritual seed of the highest level from door to door throughout the whole of the world, it is almost impossible. Only the saying,

pṛthivīte āche yata nagarādi-grama [sarvatra pracāra haibe mora nāma]

[Śrī Caitanya Mahāprabhu is the pioneer of Śrī Kṛṣṇa saṅkīrtana. He said: “I have come to inaugurate the chanting of the Holy Name of Kṛṣṇa, and that Name will reach every nook and corner of the universe.”]

[Chaitanya-Bhāgavata]

“Whatever the village or the town in the world, sarvatra pracāra haibe mora nāma. My Name will be preached everywhere, to every nook and corner of this whole world.”

And as the agent of that divine statement he worked. And some say, pṛthivīte paryanta yata nagarādi- grama. Even everywhere in the whole universe, and even extending to the earth, material earth, everywhere. Village, town, everywhere, up to the material earth, including the whole area of the brahmāṇḍa, even if it is already transcendental.

athavā bahunaitena, kiṁ jñātena tavārjjuna

viṣṭabhyāham idaṁ kṛtsnam, ekāṁśena sthito jagat

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

“By a portion of My negligent self I occupy the whole universe. My transcendental aspect is vast, vast, infinite, and only by a very negligent portion of Me I’m capturing this world.” Kṛṣṇa says in Gītā. “Kiṁ jñātena tavārjjuna, viṣṭabhyāham idaṁ kṛtsnam, ekāṁśena sthito jagat. The conception of your infinite is only a negligent part in Me. Your infinite is in a negligent part of Mine.”

And His action, His grace flowing. So to the farthest corner, this earth, negligent part, and there also every village and town, overflowing the whole. It is not impossible, we can think about the real position of this Absolute to certain extent. Pṛthivīte paryanta. “Up to the earth, not earth is all in all, but it is the negligent extremity of My possession.” Even there, every village, everything is possible for Him.

Adbutkrāma, that of wonderful stride. One stride means crores of brahmāṇḍas, solar systems, one mere stride. The standard of measuring infinite. Just as these light years of measuring the time, light years, time, the measurement unit of measuring the time, light year. Not a second, minute, hour, no. Light year is the lowest standard of the measurement of the time. So His measurement, adbutkrāma, one stride capturing everything.

Hare Kṛṣṇa. Hare Kṛṣṇa. Gaura Hari bol. Nitāi Gaura Hari bol. Today we stop here.

Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!

Śrīpad Bhaktivedānta Swāmī Mahārāja kī jaya!

Bhakta-vṛnda kī jaya!

Hari Nāma Saṅkīrtana kī jaya!

Chaitanya Sāraswat Maṭh kī jaya!

Navadwīpa Dhāma kī jaya!

Bhakta-vṛnda kī jaya!

Gaura Hari bol.

...

Śaktyāveśa Avatāra. He’s a ṛṣi whom Nārāyaṇa entered and utilised that body, brain, education, for the purpose of spreading the revealed truth in different forms. This world is filled with empirical researchers, knowledge which is gained from senses, which we acquire through our sense and brain. By material means what knowledge we gather the world is filled up, pratyakṣa, parokṣa. But if there’s any transcendental world, higher spiritual world, that is the abode of knowledge itself. If we enquire patiently and intelligently then we can easily find that whatever wonderful research we do, that is already existing there, which even our higher brain is astounded, feels strange. “Oh, what sort of intelligent work is in the nature?”

Only a few points they discover and they say, ‘We’re so big. We’re so big research scholars we’ve found out so many wonderful things in the nature.” But they do not create those things, they’re already there. And only a negligent part they discover and they think that they’re very big brained person. But all those wonders are already there in numberless measure, magnitude. So brain or knowledge is behind this nature.

The Berkeley says, “Not that mind is in the world, but world is in the mind.”

Whole existence is floating on a conscious ocean, spiritual ocean. And beyond this material conception, sense experience world, vast portion is still transcending where no human brain, or any brain of any animal is there. From there some knowledge transmitted in this world. From the world of knowledge pure, some transmitted here in the material conception. And that is truth beyond any experiment of these kind of persons that live here.

So Vedavyāsa, Vyāsadeva, Kṛṣṇa-Dvaipāyana, He was chosen by the Supreme Authority to give some extensive knowledge about that spiritual world, which is very necessary for the persons that are living here in bondage. And for which He made an adjusted addition of the Vedas __________ [?] and Vedānta. The substance of the Upaniṣad was collected to produce, to show, to demonstrate, what is the real purpose of the whole revealed scriptures in a very short summary way. Vedānta. Then, everyone has no right and no capacity to understand the Vedic truth, so through Mahābhārata ordinary stories and historical life of many persons he represented the Vedic truth for the good of the mass, ordinary mass, people. And also he composed eighteen Purāṇa. That is also in the line of story and history, both combined. Purāṇa. Then, eighteen Purāṇa divided into three parts, sāttvic, rājasic, tāmasic. According to the capacity of the people that was divided into three parts. For the lowest kind of people the tāmasic Purāṇa, there are six in number. And for the middle class rājasic Purāṇa. And for the higher class the sāttvic Purāṇa.

So there is one Mārkaṇḍeya Purāṇa, rājasic, of the middle class. There is a story about this Durgā pūjā. It was generally done in the spring season, vasanti pūjā. The origin was there was one demon named Myshasu [?], he became so unruly and anti God that the Godly people they’re very much disturbed by him. And the ordinary masses also received so many troubles, specially those who were in favour of Nārāyaṇa. Then the gods went to Brahmā, and with Śiva also they went to the Viṣṇu Who was on the Kṣīrodakaśāyī, the ocean which is supposed to be made of milk stuff. In the brahmāṇḍa that is a place where the Kṣīrodakaśāyī, the Paramātmā Who is ruling this material world from within. And outside also His quarter is on the Kṣīrodakaśāyī. That may be thought,

Lavan ikṣu asapti dadhi dugdha yad antaka [Śrīmad-Bhāgavatam, 5.1.33 ?]

Five [seven] kinds of ocean which is surrounding this earth. The first is lavan [?] that is salt water. Then ikṣu, that juice of the sugar candy _________ [?] Then the next ocean is made of wine ______ [?] The fourth is made of this ghee, the butter boiled ____________dadhi [?] Then fifth one is like curd, a sour liquid _______ dugdha [?] Then the sixth one is made of milk, and ________ [?] and pure water is the last and the seventh ocean in which this earth is standing.

So we find only this salt ocean here, and that is supposed to be in airy position. Up to fifty miles we find the atmosphere around this earth, and there are different stages of air. And it may be within that, the earth is within that ocean of different type. The atmosphere might be of such comparison which is surrounding the earth. And the earth is surrounded by the salt water, and the whole thing surrounded by some sweet air. And this sort of taste may be found in different plane of air. And the whole earth is surrounded by such sea of different types we’re told. Their quality may be compared with these things as mentioned.

So there Kṣīrodakaśāyī, the milk quality layer surrounding this earth, there Kṣīrodakaśāyī, Nārāyaṇa, He exists. Who is in charge of this world as Paramātmā entering into every heart, controlling, and outside also helping the management of a particular solar system or so.

Now, Brahmā, Śiva approached Kṣīrodakaśāyī and there was some consultation amongst them how to subdue this demon of extraordinary valour and capacity. Then they came to some conclusion that all their potency may be transferred to form a female figure. And so they gave a part of their potency to deposit somewhere, and then by the combination of that a lady came out. And they put their own weapons also to that lady. And the lady was created for the purpose, and there prepared to fight out with a great enemy she began to - a sort of war-cry.

And here Myashasu [?] who was born from - father, a human demon, and the mother was a buffalo. From there this demon came out. And he was so much powerful that none can subdue him. Then Myashasu heard that a peculiar noise is coming from somewhere within this world.

He sent his men all around the world and got report that, “Just on the verge of that kṣīra-sumudra this sound’s coming. There’s a beautiful and grand lady equipped with different sorts of weapons. She’s threatening any power, and perhaps she’ll come to meet us, swiftly, immediately.”

Then Myashasu ordered his army department to be ready and to attack the lady. And the fight began, and ultimately all his generals, and at last that Myashasu he was killed.

And this sort of example is shown in this pūjā. However greater this empirical power holders they gather, but there is some divine power that will appear and as reaction this material power will have to be finished. That is the idea. It is said in Mārkaṇḍeya Purāṇa.

_________________________________________________________________________________ [?]

Mārkaṇḍeya Purāṇa is giving the description of manvantara. Manvantara you know, you might have heard, our four lākhs, and thirty two - years is the durability of this Kali-yuga. And the double is Dvāpara. And the triple is Tretā. And four times the Satya-yuga. On the whole ten times, and the middle portion also there, sandhya. So on the whole, ten times of Kali-yuga is one Deva-yuga. And,

sahasra-yuga-paryantam, ahar yad brahmaṇo viduḥ

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

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

[Bhagavad-gītā, 8.17]

And such Satya, Tretā, Dvāpara, Kali is one in this way, one thousand yuga makes one day of Brahmā, the creator of this world. The power that has created this world, there the daytime is longer, and it is thousand times more than the year we count here, and the night is also of the same degree. And in one day of Brahmā, seventy one - fourteen Manu and Indra they reign here. The longevity of their kingdom, the period of their rule is seventy one yuga. That fourteen Indra or fourteen Manu they’re in one day of Brahmā.

So Mārkaṇḍeya in his Purāṇa he’s supplying the history of the day of Brahmā. And by - asta-manu - and after giving description of the seven he has come to give the description of the eighth Manu, Manu number eight. Then he says from the beginning that, “Who is called this eighth Manu, in the second manvantara, he was a king by name Suratha [?]

_______________________________________________________ [?]

He was the sole controller and ruler of the whole of this world. His name was Suratha, a king in the second Manu. Saratisha [?], the name of the Manu was Saratisha and in his rule this man was a king. And that man he became the Manu of the eighth manvantara. Who was the eighth Manu, and what was he, that is he’s tracing his history.

He says, “In the second Manu, during the time of the second Manu he was Suratha, a king. And what was his history? He found that his own people revolted against him. The queen made some intrigue with the minister and they wanted to overthrow him. And finding this his heart was very much disturbed. ‘My own queen and my minister they’re making conspiracy against me to overthrow me. This world is very undesirable position. I need not live here, I shall go to forest.’

And so he did not speak anything to anyone, and took his horse and riding that horse he went away from the capitol towards the forest. Then when he’s coming he found a respectable man is sitting on the roadside under a tree. And he, after long journey he alighted from the horse and asked that man, “Who are you? It seems that you come from a very high family, but you’re living alone here.”

The man told that, “I’m born in a very rich family but my son, my wife, they’re making some conspiracy against me. Do not like that I control them. So disgusted with their behaviour I have left and come.”

“Where do you want to go?”

“I don’t know where to go.”

Then Suratha also when coming, riding the horse, he had a mind, “Oh, I’m going away for these two or three men, but there are so many things depending on me. They’ll be in difficulty very much for my absence. What have I done?” In this way he was thinking.

Then he asked that gentleman, “One thing I want to ask you. Who made such a conspiracy against you, but can you avoid thinking about them?”

“No, no, I’m thinking only that. Who are so much cruel to me, I have given birth and brought up them, and they’re making conspiracy against me, but my mind again only thinking about them. I can’t avoid them from my mind.”

“Yes. My case is also such. We’re trying to avoid from our mind our enemy but we fail to do that. What is the cause? Let us go. Nearby there is āśrama of one ṛṣi named Medhas [?] Medhas ṛṣi, his āśrama was nearby, let us go and put this question to that ṛṣi.”

So both of them went to that near āśrama of Medhas muni and put this question to him. “What is the reason that those who have - who do not want us, and they’re rather of enemetic temperament. But we try our best to avoid but can’t, what is this?”

Then the ṛṣi came, “That this is māyā. She’s Māyā, by her power the whole world is being managed. Misunderstanding, māyā, misreading, and she has got spiritual existence. She’s controlling the whole world of eighty four lākhs of species. And if we can satisfy her and she withdraws, then we can see what is what and then we can be free. Otherwise as long as we’re under her influence we have no other alternative but to go on in this way, helplessly. We know that this is bad for me, still I cannot leave its company. This is misunderstanding, this is māyā, illusion. This is illusion, and this is not within you or within me, this tendency, this force is capturing the whole world, this misunderstanding. She has got such power she’s controlling the whole of this material world. And if we can satisfy her and she withdraws, then we can see what is what and we can deal accordingly, otherwise not.”

Suratha put that, “We’re not ordinary fool, we have got some knowledge, but still we’re captured by her.”

bhagavan kaisya devi maha mayi iti jambhavan pravrti kathot pramna kinkara [?]

“Whom do you say mahā-māyā? How is she? Where from she’s born? And how is her activity and characteristic? And where she goes? We want to know in details from you.”

Then he began to say, utpanati sanita praviyate [?] “When that potency if she’s all pervading, but from time to time she has to come out in a figure and do some work and again vanish.” In this way he says,

devanam karya siddartham avi bhavati saryada utam neti tata lokamsa nitya pravilyate [?]

“She’s eternally existing. Still people say, when from time to time she appears to do some intense service to the world in favour of the Godly people against the demonic people, then they say, ‘oh, she’s born.’ But she’s eternal. Sometimes she shows herself in different ways. Only with some plea she comes out on the surface and does her service and then again vanishes.” Then by the advice of the ṛṣi,

jnaninam rte tamsi devi bhagavat isa bhavad krsna maha maya pradyatyate [?]

Suratha says, “We’re not ordinary thinking person, we have got some śāstric knowledge, but still we’re captured?”

“Yes. What of you, even Brahmā, the creator of this world, he’s also in the fist of this illusory potency.”

Then by the advice of that ṛṣi they began to construct a Mūrti of Devī and began to worship her, about a year.

Then the Devī she came out of the Mūrti and gave them - offered, “What do you want from me?”

For the whole year, even by the blood from their own body they’re offering and by penances they’re worshipping her.

Then she appeared after a year and told, “What do you want?”

Then that Suratha, the king, he told that, “I came out of my capitol and I found there very much disturbance. There are so many friendly persons that want me, but only a few made some conspiracy against me and disgusted I came.”

“No, you find they’re now very favourable to you. You go and take the possession of your kingdom. And they’ll be very pleased to accept you, welcome you, go. Not only that, I say that you’ll be the master of the eighth Manu. This is manvantara number two. And you will be the Manu, the controller of the eighth manvantara. I offer this boon to you.”

And this samādhi - this merchant gentleman, he wanted that, “I don’t want to go back to any family life, I want salvation.”

“Yes, you’ll get such knowledge that the family affection won’t be able to take you back again in this mundane world.”

85.10.19.B_85.10.20.A

Śrīla Śrīdhara Mahārāja: [00:00 - 01:30 ?]

...

...fond to Rāmacandra, and Śiva was devotee of Rāma, but Durgā Devī she was out caring for the opinion of the Śiva, Mahādeva, her husband. He supported Rāvaṇa, the evil force.

Then Rāmacandra, though He’s Nārāyaṇa, above all, but He came here in the form and manner of the human nature. So He did not like to express His own power. As an ordinary human being, as a king, and a moralist He was moving. So when it was difficult to kill Rāvaṇa, because He got this clue from Vibhiṣana that, “Devī Durgā has got special protection for Rāvaṇa. As long as she is supporting him, that is Rāvaṇa, he can never be conquered. So anyhow if He can satisfy Devī Durgā, and encouragement to withdraw her from the favour of Rāvaṇa, then he may be killed easily.”

So in order to do that, Rāmacandra, He began worshipping Devī Durgā. Devī Durgā in this particular form as Durgā Devī was satisfied with Rāmacandra’s offering, and she withdrew from the side of Rāvaṇa, and then Rāvaṇa was killed by Rāmacandra. And this was done, but this is not mentioned in Vālmīki Rāmāyaṇa. The original Rāmāyaṇa, the history about Rāmacandra and His reign is written by Mahāṛṣi Vālmīki, the great sage, there it is not mentioned.

But in Kālikā Purāṇa, some Purāṇa, upa Purāṇa, it is mentioned, that Rāmacandra took the help of Devī and worshipped her. And then she withdrew from Rāvaṇa’s side, and sided with Rāmacandra, and then Rāvaṇa was killed easily. This is mentioned. But many give objections that, “It is not mention in Vālmīki Rāmāyaṇa, so we do not believe this.” But the Bengalis they’re very fond of worshipping the Devī here, tantric, worshipper of the Māyā Devī, tantric, the direct controller of this world. So they profess they get it from Kālikā upa Purāṇa and they’re very fond of showing that even Rāmacandra worshipped Devī. So what do you say? Devī is all in all. Rāmacandra Who is conceived to be the incarnation of Nārāyaṇa Himself, He worshipped Durgā Devī. So Bengali people they’re very fond of Devī worshipping, Māyā, tantra.

That drinking wine, then flesh, all these things, even sacrifice animals, they’re fond of this tantric upāsanā. Tantric upāsanāis also supported from some direction, that it is a portion of rāga-mārga. That is, when I want to be out of fear, fearless, so go and practice where the dead bodies are there, generally fearful place, ghosts, haunted by the ghost. Go there, take your seat on the chest of a dead body and drink wine, and go on practising that fearfulness. So wherever the temptation coming, face that and there try to practice your own thoughts and ideas. Then it will be permanent. Then no enemy will be able to deviated from your position. In the very acute, unfavourable position, you try to practice your spiritual thought, so there will be no apprehension. This is the underlying principle of the tantric.

But this is not accepted by the Vaiṣṇavite to be the broad and wide path towards our goal. Anyhow, the tantrics they are very fond of Devī worship, and with so many fighting with so many anti forces direct connection. And they also want to establish that even Rāmacandra, Who was the incarnation of Nārāyaṇa, He also worshipped Durgā Devī, to show this. It is in Bengal, this pūjā is very current. But our opinion that Rāmacandra, He not only worshipped Durgā Devī, but He worshipped Sagara also, this ocean, for the bridge making. And when Sagara did not approach Him then He was furious, “That I shall finish you ocean. You are not obeying Me.”

So in a formal way Rāmacandra did all these things. He wanted to follow the worldly practices when He was not eager to show His own higher position. And Kṛṣṇa also in Dvārakā, it is mentioned that He did so many things in a human fashion. That does not mean that Kṛṣṇa is under this ordinary potency, this māyā śakti, He’s above all. Still generally His movement here like ordinary person. This is līlā. This does not show that Devī or this world is above the transcendental, this sort of argument.

Anyhow, this is here, and this is shown from different angle of vision. There are other śāstras also with the help of that. This is in the rājasik Purāṇa, Mārkaṇḍeya Purāṇa is a second class Purāṇa. It is meant for the middle class. And for the higher Purāṇa, sātvik Purāṇa, there the Viṣṇu conception of the Lord, ultimate Lord, that has got wider circulation, sātvik Purāṇa. So Purāṇa, six Purāṇa they’re meant for all the people for the lowest, who are worshipper of the Śiva, Rudra. The knowledge and indifference, that is the most important thing, who thinks like that, here it ends, it is in the tāmasik Purāṇa. In the rājasik Purāṇa, the creator Brahmā, he’s the powerful. In that way it is described. And in the sātvik Purāṇa it is described that Viṣṇu, Lord Nārāyaṇa, there He’s above all. In the rājasik Purāṇa, Mārkaṇḍeya Purāṇa, this is mentioned and that is in vogue here in Durgā pūjā, that Rāmacandra did this in this time, in this season, Kārtika, asvina, Rāmacandra worshipped to kill Rāvaṇa.

So from spring it has come to this time, worshipped by Rāmacandra in Laṅkā. And that is continued here in Bengal, Durgā pūjā in this time. But generally it was in the time of the spring season. But Rāmacandra worshipped Durgā, invited her, and worshipped her, and took her in His favour, and killed Rāvaṇa, and then came this vijaya dasami day. That is the fourth day of the pūjā, the day of giving leave to the Devī to go away. He came to Ayodhyā and reinstated in His kingdom, vijaya dasami. In that day of course, in U.P., in Delhi, that is Dasara Rāvaṇa _______ [?], some sort of function. His name, Dasara?

Devotee: Dasara.

Śrīla Śrīdhara Mahārāja: Dasara, another word is there.

Devotees: Diwali?

Śrīla Śrīdhara Mahārāja: Diwali _______________ [?] that is all finished, but when big, big idol of Rāvaṇa is killed in the maylan [?], what is that called?

Devotee: Dusara, Mahārāja, that is on the twenty first of this month.

Śrīla Śrīdhara Mahārāja: Ke?

Devotee: Dusara.

Śrīla Śrīdhara Mahārāja: Dusara?

Devotee: Dusara they call it.

Śrīla Śrīdhara Mahārāja: Perhaps another name. In maylan a big murti of Rāvaṇa is killed, what is that function there, still with much splendour it is observed in Delhi and other places.

Devotee: Dusara, the twenty first of this month.

Śrīla Śrīdhara Mahārāja: Anyhow that Rāmacandra after killing Rāvaṇa He came back and took possession of His own kingdom in this dasara day. This is mainly the matter of Durgā pūjā. In Mārkaṇḍeya Chandi specially it is mentioned. And that Chandi is generally read out during these days, that few chapters from Mārkaṇḍeya Purāṇa. That is named as Chandi, and that Chandi pāṭis a very important thing during this pūjā time.

Once I come in Gauḍīya Maṭh, I went in Calcutta to approach for our festival help, one Kol [?] prince named W.C. Banerjee, a Kol prince in Calcutta. I went with some other brahmacārī to beg something for our festival. He used to give one bag of rice and something. Then the Chandi pāṭis going on, and the Devī Mūrti is there being worshipped. And he’s with folded palms hearing the Chandi.

Then one sannyāsī, I was in white cloth at that time, one sannyāsī was there, and one brahmacārī he asked me, “We’re sitting for long time, please go and ask the man ‘that for long time we’re sitting here, you please order your men, whatever you give us this time order to give that to me.’”

By their request I approached the man, and he was attending that Chandi pāṭ, with folded palms. Pressed by them I put a word, “I came from Gauḍīya Maṭh and waiting long for time.”

And he was very much infuriated. “Don’t you see I’m attending this Chandi pāṭ, and you have come to disturb me at this time?”

I sat there silently, the Chandi pāṭ finished, very shortly. Then I remarked, “You are hearing with much veneration, devotedness this Chandi pāṭ, but do you know that the reader of this Chandi, he does not know anything. He does not know, only he’s looking this side, that side, saying something. What is this? It is mention in the Chandi that if anyone he moves his head this side, there will be great offence, and the man that has made such arrangement he will be perished. It is mentioned there. Does he know? Do you know? You ask your priest why the book Chandi is so short in length? Other books they’re long, but why Chandi is so short? You ask your, the gentleman who is reading this, can he say? Because when reading, only the eye may move but the head will be fixed. If you want move his head then that will bring great disaster, offence. And the man will be perished.”

Then he was astounded. “O, this man knows everything, but he has left this Durgā pūjā, and come for Kṛṣṇa service, Kṛṣṇa pūjā. He knows everything about the śakta religion.”

Then he was very much interested in me, and heard something, and made his contribution double.

Devotees: (Group laughter)

Śrīla Śrīdhara Mahārāja: Hare Kṛṣṇa.

[daivī hy eṣā guṇamayī,] mama māyā duratyayā

mām eva ye prapadyante, māyām etāṁ taranti te

[“This ‘trimodal,’ supernatural, (alluring) deluding energy of Mine is practically insurmountable. However, those who fully surrender exclusively unto Me can certainly surpass this formidable fantasy.”]

[Bhagavad-gītā, 7.14]

It was a little convenient that man he had some respect for Bhagavad-gītā. I wanted to take him, make him understand by the reference of Bhagavad-gītā.

“Mama māyā duratyayā. It is true, it’s very difficult to cross this ocean of misunderstanding, misreading. But mām eva ye prapadyante, mām eva. Only Myself. Who will come to take shelter under Me, only he can cross this ocean, and not Devī.”

It is mentioned here. Not that he will go to take refuge under māyā, but he must go to the owner of the māyā, king of the māyā. We must go to Him, and by His order the māyā will withdraw, it is mentioned here. And those Chandi, that is for the lower classes, it is rājasik Purāṇa Chandi. And Gītā it is the very gist of the whole Upaniṣad, the head of all the revealed scriptures, Upaniṣad. And very gist is coming as Gītā, and by passing through the thought of Lord Kṛṣṇa it is more authentic.

So Devī pūjā is coming, with so grandeur, but we’re to have our proper estimation. It is also necessary for particular classes, but it does not contain the whole truth that is above. And higher scriptures of sātvik Purāṇa, Bhāgavata Purāṇa, is nirguṇa, sātvik, the king of all Purāṇa. The authenticity of that we’re to follow, above all the show and grandeur. But the people of that class, they may be allowed to do according to that. The primary students they should be allowed to attend the primary class. And the school and college students they will go on in their course. In this way we’re to see, according to the...

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

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

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

According to the qualification we’re given education. The higher type of education may not be possible for the boys, infants. Infants class also necessary. In that way we’re to see things. Those that are of very lower class they will have, let them practice some sort that we’re to respect some sort of things. And then by progress, by eliminating, they will come from lower to higher, in this way progress. Kaniṣṭha adhikārī, in Nārāyaṇa upāsanā also kaniṣṭha adhikārī, madhyama adhikārī, uttama adhikārī, the gradation is there. And we should go accordingly, as our capacity, standard.

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

sva-dharme nidhanaṁ śreyaḥ, para-dharmo bhayāvahaḥ

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

We must not leave our present position, rather I shall die here but won’t move from my present position, wherever I come from by the results of my previous action.

And then, sarva-dharmān parityajya [Bhagavad-gītā, 18.66] “Give up all sorts of present duties and jump, and run towards My direction.”

It is also there. So religion is proper adjustment according to the capacity of us. By sukṛti if we have got the higher quality, we must not feel discouraged by the standard of the lower people. We have discussed these thing many times before.

Today I stop here. Hare Kṛṣṇa. Hare Kṛṣṇa.

Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!

Śrīpad Bhaktivedānta Swāmī Mahārāja kī jaya!

Bhakta-vṛnda kī jaya!

Hari Nāma Saṅkīrtana kī jaya!

Gaura Hari bol. Gaura Hari bol.

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

Devotees: Jaya!

...

Śrīla Śrīdhara Mahārāja: ...half anarchist, and also a patriot, he was an I.C.S. After passing I.C.S. examination he joined this movement, freedom fighter.

When he was reading in the Presidency College, B.A. class, one professor, British, his name was Otton, or something, Otton. In course of his lecture in the class he mentioned that, “The Romans civilised us, and now it is our duty to civilise India.”

Then Mr. Bose and others protested and told, “Sir, you deal with your own department, but don’t remark in this way. Indian civilisation is the most ancient. We do not want to be civilised by any other nation. Please don’t interfere in that.”

Again, the man in course of his lecture came to remark in that way. “The Romans civilised the British, and is the sacred duty of the British now to civilise India.”

A vehement protest, then that very day when he’s coming down by the stair case, stair, Subhasa gave a push from behind. And the Otton fell on the face downstairs, and was hurt, was very much damaged. But so many students are coming, none could detect that Subhasa Bose, he pushed him.

So, James, one Mr. James, he was principal of the Presidency College at that time. It was about nineteen fourteen or fifteen. I was a student in Baharampur College, we saw in paper all these things, that such things have happened in Presidency College.

But Subhasa had an organised party. None mentioned his name, ventured to mention his name, that he has done.

James was a very good man, friends of the students, but he could not ignore such a fact. He began to enquire, “Who has done this?” None ventured to openly say. Then he made arrangements with ________ [?]

He asked all the students to pass through his room one by one. And the arrangement was made that that man ____________ [?] told, “Whenever the culprit will go, I shall show a sign rubbing a finger [toe] in the floor.” That arrangement was made, and Subhasa passing, and the man he was making arrangements with some books the library almira, and Subhasa passing he touched the floor with his toe. Then in that way he could find out that Subhasa was the culprit. Then he expelled him.

________ [?] Mukerjee Mr., he was a liberal man, and he was always on the side of the government, not joining any national movement. A genius vice chancellor. Anyhow he managed to admit Subhasa into Scottish Church College, expelled from the Presidency Collage. And he out of that Collage he went to England and there finished his I.C.S. career and came back and joined the national movement. Nineteen twenty one perhaps, twenty one.

And also he has written, though anarchist, “I love India because India is loved by the Lord, Supreme Lord. In other countries, few and far between any agent of Lord or Himself come might have appeared. But India many times He has visited, as incarnation, and also sent many of His favourite saints here. This is specially chosen place for spiritual knowledge, so I love India.” Subhasa told like that. Though it is difficult to believe that.

So India is the land of the ancient, most ancient civilisation, Vedic civilisation. A selected place for to preach the revealed truth.

As Max Muller, that German scholar told, “What is in the treasure of the Upaniṣads in India, a particle of that can satisfy the whole of the world. But India’s treasure won’t be lessened by a bit thereby. It will be as it is, but the whole world may be fed spiritually. Such thing is there in the Upaniṣad of India.”

A particle of knowledge that can satisfy the whole world, all the scholars, all the inquisitive people, a particle contained in the Upaniṣad, the key. If we know one thing we can know everything. If we get that thing we get everything. This is the salient part of the Indian civilisation. Enquiry. Don’t enquire here and there for this and that, so many things. Try to go to understand the centre, try to attack, to catch the centre.

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

Try to achieve that, by knowing which everything is known, by getting which everything is got. It is almost impossible thing to leave to our ordinary brain, it is almost impossible. By knowing one everything is known; a mad man’s statement. By getting one thing we get everything? It is impossible. But this is the central knowledge. This is the real enquiry in the Vedic civilisation. Try to know the centre. Yasmin jñāte sarvam idam.

Now, what is the conception of the centre? Generally people think Brahman, that is all knowledge, but that conception was improved. In Vedānta, it was the śruti in the Bhāgavatam says in the rasa sthal, “That we beg to be excused my Lord. We could not express You fully as You are. As we see You, raso vai saḥ, the rasa means this, we could not follow. What we now see, Your display of rasa, in the rasa, we could not conceive so far. Raso vai saḥ, rasa, ānanda, ecstasy, ecstasy. But that can be dealt in such a way, it was beyond our dream even. So we show, we have showed to the outside that we can say everything, we can say about the centre, but really we failed to do so.”

Śrutibhir vimṛgyām [Śrīmad-Bhāgavatam, 10.47.61] “We’re also enquiring on this side. That that Brahman in Bhāgavatam, that is described in three ways. Brahman, brihathar, bhimanathar [?] Who is the largest, all accommodating, and from which everything has come, the background of everything, vidūra-kāṣṭhāya.

Just as if we have a painting, there must be a paper, or some background, or the earth, or wall, something where the painting should be made, that background. That background of everything in which so many artful things are being seen. Where the sound, the colour, figure, and all our experiences rest, they stand, they move, live, that background. All containing seat necessarily, that is thought to be the cause of everything. Everything is moving on that plane, so everything has sprung up from there. Generally this is the idea.

yato vā imāni bhūtāni jāyante, [yena jātāni jīvanti

yat prayanty abhiṣamviśanti, tad brahma tad vijijñāsa]

[“The Supreme Brahman is the origin and shelter of all living beings. When there is creation, He brings them forth from their original state, and at the time of annihilation, He devours them. After creation, everything rests in His omnipotence, and after annihilation, everything again returns to rest in Him.”]

[Taittirīya-Upaniṣad, 3.1]

From which everything is coming out. Yena jātāni jīvanti. By Who is the cause of the maintenance of so many things over it. And when everything is dissolved, He’s withdrawing everything. So that is a class of cause. Brahman.

Then another aspect is Paramātmā, all-controlling, entering everywhere and even the atom of the atom, electron of the electron. Entering everywhere and knowing it and controlling it. Knowing the nature of everything. Entering the heart of every atom, and thereby controlling the innermost: the external most and the inner most, both sides. Brahman-Paramātmā.

And then another phase of necessity came out. What for all these things? Yes, existing on a plane, but getting birth from there, and again dissolved into that, but what for this existence, any meaning of such existence? The search took another way. What is the purpose of this existence? And who is controlling really? That seat on which that background is creating, or any power, any potency is there? That is the real cause, the potency.

Then consciousness, so came the conception Nārāyaṇa. Nārāyaṇa, the possessor of everything. Not only the inanimate object is the cause, not only the passive, cause is passive, but there is some active principle, there must be which is controlling, the possessor of all these potency. A personal conception came there. And that is Nārāyaṇa conception came, aiśvarya, full of all majesty and power and controlling everything; so master conception of Nārāyaṇa.

They aim, the more theistic thinkers, their enquiry was not satisfied there. No. Power and knowledge and all these things, they cannot satisfy the inner most necessity of our heart. So there must be some beauty and love, that captures. In that way Kṛṣṇa conception has come to us. The beauty, love, affection, that is the inner capturing thing. And that is controlling everything. Neither knowledge, nor power, there from came Kṛṣṇa conception of Svayaṁ-Bhagavān.

And it was clearly given in Bhāgavatam when Nārada Goswāmī chastised Vyāsadeva.

“All your attempt is a failure. It will be considered as a failure. You have delivered so many scriptures about revealed truth, but that will be considered as a failure if you cannot represent properly that the object of everything is rasam, enjoyment, and that is beauty, and love, and affection. That is predominating thing over everything. The most original and important aspect of the whole creation is love and affection, beauty and charm. That is over everything.”

So jñāna śūnya bhakti, give away karma, your control over the energy. That is to have control over the energy that cannot be the object of our life. But our hearts satisfaction there we are really. So search for Kṛṣṇa, Reality the Beautiful. Kṛṣṇānusandhāna, not brahma-jijñāsā. Neither paraman sandana, or the worship of Nārāyaṇa as Rāmānuja and others told. The master of everything, the controller of everything, and He’s also a person, the attractor. But only attractor, attraction, beauty, that is not given anywhere.

In Bhāgavatam and Mahāprabhu Śrī Caitanyadeva, He exclusively pointed out kṛṣṇānusandhāna, search for Kṛṣṇa, that is your inner necessity. The proper diagnosis came from Him, that neither power, nor knowledge can satisfy you. Your inner heart examine, and your thirst, all the thirst of all of our heart, the thirst is for affection, beauty, love. Search your self. And then go accordingly, march to find out that thing. Kṛṣṇa is our goal and nothing else. Kṛṣṇānusandhāna. Kṛṣṇa is such. Clearly it is mentioned here and there in an ordinary way, but in a systematic and a strong way it is mentioned in Bhāgavatam. And Mahāprabhu only took it as it is, and guided us towards that direction. So, mayā tatam idaṁ sarvaṁ [Bhagavad-gītā, 9.4]

ahaṁ sarvasya prabhavo, mattaḥ sarvaṁ pravartate

[iti matvā bhajante māṁ, budhā bhāva-samanvitāḥ]

[“I am Kṛṣṇa, the Sweet Absolute, I am the root cause of the all-comprehensive aspect of the Absolute, the all-permeating aspect of the Absolute, and also the personal aspect of the Absolute - the Master of all potencies, who commands the respect of everyone - Lord Nārāyaṇa of Vaikuṇṭha. The universe of mundane and divine flow, every attempt and movement, the Vedas and allied scriptures which guide everyone’s worship - all are initiated by Me alone. Realising this hidden treasure, the virtuous souls who are blessed with fine theistic intellect surpass the standards of duty and non-duty, and embrace the paramount path of love divine, rāga-mārga, and adore Me forever.”] [Bhagavad-gītā, 10.8]

In Gītā, ahaṁ sarvasya prabhavo, mattaḥ sarvaṁ pravartate. Here, about thirty years ago in that Prapanna-jīvanāmṛtam, I gave interpretation. Sarvaṁ, mayā sarvaṁ. Ahaṁ sarvasya prabhavo. “I’m the cause of everything. Everything coming from Me. Mattaḥ sarvaṁ pravartate. And everything is coming from Me, out of Me. Even, search about Me, also coming from Me. Worship of Me is coming from Me, it is coming from. I’m worshipping Myself, I’m showing it to you all.”

That is Guru; that is Rādhā dāsya. When that, we cannot worship Him, we cannot serve Him...

85.10.20.B_85.10.21.A

Śrīla Śrīdhara Mahārāja:...He can serve him properly, none else. With this idea we’re to follow the footsteps of Guru and it is ever forever. Guru won’t be removed from between the worshipped and worshipper. Always,

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 origin of the devotion is the company of the saints, and also when we attain devotion, there also his position is just between me and the Lord. So, we never come in direct connection with Kṛṣṇa, but some mediator, some helper is to show me that. So this is Rādhā dāsyam, we should not approach direct to serve Him, behind Rādhā we shall stand. Rādhārāṇī is serving and I’m helping Rādhārāṇī to serve Him. In the fullest sense, and in the partly there are so many distributed position of service and everywhere we must have one between us and the Lord. Dāsya. And on the whole, the whole negative side represented, serving side is represented by Rādhārāṇī wholesale, including all rasa. And we’re to stand behind Her, to help Her, so that She will serve Him. Rādhā dāsya. From Gītā I drew this meaning some years ago for Prapanna- jīvanāmṛtam, [nineteen] forty-three or forty-four, that was published. From there I drew this meaning. Mattaḥ sarvaṁ pravartate.

[ahaṁ sarvasya prabhavo, mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ, budhā bhāva-samanvitāḥ]

[“I am Kṛṣṇa, the Sweet Absolute, I am the root cause of the all-comprehensive aspect of the Absolute, the all-permeating aspect of the Absolute, and also the personal aspect of the Absolute - the Master of all potencies, who commands the respect of everyone - Lord Nārāyaṇa of Vaikuṇṭha. The universe of mundane and divine flow, every attempt and movement, the Vedas and allied scriptures which guide everyone’s worship - all are initiated by Me alone. Realising this hidden treasure, the virtuous souls who are blessed with fine theistic intellect surpass the standards of duty and non-duty, and embrace the paramount path of love divine, rāga-mārga, and adore Me forever.”] [Bhagavad-gītā, 10.8]

“Everything comes from Me, even My worship also comes from Me. I am the first shower of everything. Everything in the beginning, in the mula, in the most original conception of every phases I am there, in some form or other but it is I. So serving, to serve Myself, that is also I am setting the example, that I shall be served and in this way or that way, that is also I am helping My service. Mattaḥ sarvaṁ pravartate. Everything coming from Me. So even My service is also coming from Me, that sort of instruction coming from Me.” So,

ācāryaṁ māṁ vijānīyān, [nāvamanyeta karhicit

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

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

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

“You should know your Guru as one with Me, because it is Me and without Me none can give Me. Yam evaiṣa vṛnute tena labhyas. None can give Me, but only I Myself can give Me.”

[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]

So from that point this will come ultimately, that without Him none can give Him. This right is reserved there, only He can give Himself. So He’s showing the way how to get Him, and as a Guru He comes to show that. So it is acintya bhedābheda.

Nimāi has selected a very nice article of the speech of our Guru Mahārāja for this Vyāsa Pūjā ceremony. One article that was speech, praise of Guru Mahārāja given there.

The very address beginning, “My uddharan bandhu gana.” [?] He’s addressing his disciples and all. “Oh, my friends who are delivering me from the danger.” He’s addressing his disciples. “You my friends, you are, you have come to deliver me from great danger, come to save me.” The Guru is addressing to his disciples, “Oh, disciples, you have come to save me.” What is the vision underlying? “You are so many extensions of my Guru.” He says. “Those that have come to hear about Kṛṣṇa, their position is not less. Already there is grace, sukṛti, grace. Kṛṣṇa love is there. And you’ve all come to help me in my way of realisation towards Kṛṣṇa. You’re all helpers, you’re all friends to me. And you’ve come to rescue me from the dangerous position I’ve fallen in.”

The very address begins, and how he’s beautifully, and very skilfully, and also harmoniously he’s representing the philosophy there, the ontological aspect. What is what, and what is the position of Guru. Guru is a servant of the disciples. Externally disciples seem to be servant, but internally if we consider, Guru is the servant of so many disciples. He tries to make them fit for the service of Kṛṣṇa. Just as when we go to the temple worship with certain things, so many things are cleansed and arranged in such a way that it may be acceptable by Kṛṣṇa. So Guru is also serving, so many persons he’s helping, so they may be fit to serve Kṛṣṇa. Rendering service to so many.

Not only that, he goes further. “I’m in danger. You’ve all come to give me some engagement. You’re forcing me to have some engagement about Him, about His service, about His talk, such cultivation, culture. You are helping me. So you have come to save me.”

Knowledge is infinite, it cannot be finished. The search for Kṛṣṇa is infinite. So we cannot rest, ‘that so far we have come, and only a few miles left, then we’ll get Kṛṣṇa.’ Not like that. We’re in the ocean in the search for Kṛṣṇa. And you, so many, have come to encourage me in my search towards Kṛṣṇa. So many friends come to rescue me in this ocean of Kṛṣṇa love, and Kṛṣṇa search, Krsna knowledge. We’re combined, we’re going to approach towards. Vipadha uddharan bandhu gana. Addressing the disciples, “As so many friends you have come to save me from the greatest danger of the forgetfulness of Kṛṣṇa. So you are not only my friends, and as well as rescuers of myself.”

The Guru is addressing to the disciple what’s the matter. Gaura Hari. Gaura Hari. And the lecture is substantiating this statement, how deep thinking is there, you’ll see that. That will perhaps be given in the first page. amara bhidhu uddharan bandhu gana [?] “Oh, my saviours.” Guru addressing to the disciples. “Oh, my saviours.” And that is not irrelevant, he’s putting his arguments and substantiating that. Then what level of divinity, what plane of divinity we’re to meet? Where? How holy? How divine? Only in the degree of divinity. Self abnegation, self forgetfulness, Kṛṣṇa consciousness. Positive self forgetfulness, otherwise mere self forgetfulness is a negative thing. But Kṛṣṇa consciousness dispossessed us from our least and nasty self conception, and cultivating in the service of Kṛṣṇa, giving positive engagement.

That article should be translated into English.

Hare Kṛṣṇa. Hare Kṛṣṇa. Ha, ha. Tamāla Kṛṣṇa is delivering lecture that “Gauḍīya Maṭh should be eliminated from our consideration.” I am told he’s delivering lecture. But Gauḍīya Maṭh means our Guru Mahārāja, what is the depth of his knowledge and love about Kṛṣṇa, and he wants to eliminate that.

And Bhāvānanda trampled down by his foot Gauḍīya Kaṇṭhahāra, the summary of our preaching advices. I asked him through some, to publish a golden Gauḍīya Kaṇṭhahāra. That will be the penance of your misdeed. You’re trampling down Gauḍīya Kaṇṭhahāra, so favourite book for the preachers prepared by our Guru Mahārāja. Hare Kṛṣṇa. Let Mahāprabhu-Nityānanda Prabhu be gracious with them. Hare Kṛṣṇa.

I request you all to go through that article which will be placed perhaps in the first page Vyāsa Pūjā issue. And it is published in Gauḍīya Darśana Patrikā several times perhaps. bhidhu uddharan bandhu gana [?]

“Oh my saviours.” What is the depth of such understanding, and what is the depth of the affection and love within? We can have a speck of that, a drop of that, from such thought, what degree of divinity is there in such address. And the heart from which the address comes, where is he?

Today I stop here, no further. Gaura Hari bol.

Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!

Śrīpad Bhaktivedānta Swāmī Mahārāja kī jaya!

Bhakta-vṛnda kī jaya!

Hari Nāma Saṅkīrtana kī jaya!

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

Devotees: Jaya!

...

Śrīla Śrīdhara Mahārāja: ...within illusion or truth, do not know. But with the dissolution of the physical body nothing remains. So whatever you like you can do, and no karma, no future, nothing, all chance coincidence.

Then comes the Buddhistic School. Their opinion is that just like Cārvāka - little extended. There’s good, bad, karma, and there’s the subtle body, after the death of this physical body the mental system remains. And with the dissolution of the mental system nothing remains, nothing. To dissolve the mental system we’re to follow particular program, that ahiṁsā, satya, dayā, all these good qualifications, good behaviour, conduct, necessary to dissolve that subtle body, the mental body that is within us. And with the dissolution of the same, nothing remains. That is the Buddhistic idea. Transmigration of the soul, birth, rebirth, good, bad karma, everything, but with the subtle body everything finished, that is gone. So the potency is not nitya in that way, it is not eternal.

And others are of opinion that that physical potency, that is eternal. And Śaṅkara says, “No, it is, has got no beginning, but it has got end, anadi santa.” This māyāvāda Guru Śaṅkarācārya, his opinion. “It has got no beginning but it has got end, santa. It is not nitya, not eternal potency.”

The Vaiṣṇava Ācāryas on the other hand say, “No, it is eternal, but it is the indirect existence, reflection, and perverted reflection. But it is there, the indirect side, the negative side, is also eternal, the shadow of the positive side. And when we get rid of that illusory, that misunderstanding potency, we can go and live in the positive world, the positive side.” And others do not recognise any positive eternal side, save and except the Vaiṣṇava. Only another section, those, just as Rāmānuja says that, “Nārāyaṇa is after the emancipation of the jīva can serve Him.”

So one branch of the Śivaites, worshippers of the Śiva, they also say that Śiva is there, and after getting liberation you can worship the Śiva. Śrī Kaṇṭha. He has given some interpretation of Vedānta, Brahma-sūtra, leading the conception of the ultimate reality as Rāmānuja did towards Nārāyaṇa, he directed towards Śiva, one Śrī Kaṇṭha. In the southern India they have got their sampradāya.

In Mārkaṇḍeya Chandi as I told yesterday, the three phases of the deity of misconception, the guarding deity of the misunderstanding aspect has been described. The first in the tale, story of Madhu, Kaitava. When after the creation the Brahmā found that whole water around his - the Nārāyaṇa line, and from his navel one lotus stem came. And on the lotus Brahmā has got his seat and he finds that all around, water, water, everywhere, nothing else. And suddenly he found that two demons coming to attack him. Then what to do, he’s puzzled, but he was conscious that his origin, underlying the lotus, there was Nārāyaṇa, that consciousness he had. And he took refuge, surrendered to that Nārāyaṇa.

“Oh, I’m attacked by these two. I do not know yet what is my duty, what I’m to do. All water, and I’m only on the lotus sitting. I’ve not yet got any direction from my Lord what to do.”

But he was conscious that his Lord is sleeping near, under, on the water. This consciousness the Brahmā had. But He’s sleeping. Now, how He’s sleeping? There it is mentioned Yogamāyā. By utilising His Yogamāyā, a sort of nature, the Nārāyaṇa, the eternal conscious substance, is as if under sleep. So Brahmā began to praise in respect of Yogamāyā. If Yogamāyā she has the principle of the worshipping of the potency, saktapad, Brahmā began to chant in praise of Yogamāyā.

“Yogamāyā, you please move from here and then the Nārāyaṇa will be awakened, and He’ll see my condition and do the needful.”

So here he appealed to Yogamāyā, by the influence of which the Viṣṇu, Nārāyaṇa, was enjoying deep sleep. It is mentioned in that way. He began in praise, to chant in praise of Yogamāyā, under whose influence Viṣṇu is sleeping, with this idea. Then satisfied with the praise of Brahmā, Yogamāyā went away, and Viṣṇu came out and found those two demons and began to fight with them, and ultimately defeated them. And that is also in a particular way.

Those two demons Madhu and Kaitava they told, “We’re very much satisfied with You Nārāyaṇa in Your fight. You accept some boon from us. We’re pleased with Your fighting capacity.”

Then Viṣṇu, He told that, “In this war field, what boon should I want from you than your death? I want that you should die, you should be killed by Me. That is My boon.”

Then they put one condition. “Yes, You may kill us, but not on the water but on the earth.”

But all covered with water, so Nārāyaṇa took, caught them by their hair and put their heads into His own thigh and cut off their heads. Thigh means, it has been explained in Chandi, this is considered to be earth. Thigh. The part of the body is considered to be composed of different things. The thigh is generally considered the earth’s production. So there He caught. And the big body of those two demons that supplied the earth on the water. _________________________________ [?]

Devotees: ___________ [?]

Śrīla Śrīdhara Mahārāja: When one gets a big belly, what we say? He has got much fat. So the fat of those two demons was so much magnitude that that supplied the earth portion on the water, made a union from there. The production of the crops became very possible medium. This is the first trace of the Yogamāyā.

And the second is Mayishashu, that I dealt yesterday.

And there was one third advent of the śakti pūjā that is Shumbani, Shumbar [?] Shumbani, Shumbar, two brothers they were of very demonic temperament and ruled the country with much injustice. Then the gods felt much disturbance and they approached to Himālaya and there began their praise - chanting in respect of the goddess of potency. And then found very beautiful lady. And the demons also searching, hearing, searching this side that side, like spy, if anything is happening in their kingdom, any danger threatening. So one of the servants of Shumbani, Shumbar, whose name was Damralocan [?], he when visiting different places surveying if any quarter there is any sign of any ominous rising, found a beautiful lady on a peak of Himālaya.

And he reported to his master, Shumbani, Shumbar. “That a very extraordinarily beautiful lady is found on some peak of a mountain, Himālaya.”

Then he was ordered to approach her. “We think you as a very precious jewel, and Shumbani, Shumbar, at the present they’re the owner, two brothers are the owner of the world, and they’re enjoyer of all jewels anywhere and everywhere. So we consider you to be a jewel, and you must come to serve and satisfy those two masters, anyone of them, two brothers.”

Then when she refused then this Damralocan he was ordered, “If she does not come peacefully you will take her by force, catching her hair.” When he went to approach to catch the hair, the lady produced a peculiar sound, and this Damralocan, this man he was reduced to ashes. This news reached Shumbani, Shumbar, and they were very much excited and they sent their general Chandramunda [?] And he also proposed like that, otherwise he will take her by force. Then that Chandramunda was also killed, in a small fight. Then there was a big fight and Shumbani, Shumbar all came and they were killed in that fight.

Then there is a stop. Mayananu namastate [?] The gods came and began to chant in respect of that lady.

“You are the potency of energy of everything. Now you’re satisfied with us. You have done a great favour to us by killing these two indomitable demons.” In this way began to...

These three stories are mentioned in this Mārkaṇḍeya Chandi about the Devī. But Devī, some think that she’s independent, she’s all in all. And mostly others, specially the Vaiṣṇava School think that she works under some other agency. And not only she’s the direct potency of the Lord, but indirect. But sometimes it’s mentioned the potency as a whole, in-carrying to the centre - centre-carrying and out-carrying or in-carrying, but that is potency after all.

So in Chandi also it is mentioned about Rādhārāṇī. “I am Rādhā in Vṛndāvana.” Chandi says. “Here I am Durgā, managing these rebels. And when they’re devotees I shall also manage there, Yogamāyā.”

Māyā, Yogamāyā. Yogamāyā in the positive side, in the in-carrying current, in the devotional current that wants to satisfy the centre, that is also potency, and that is Yogamāyā. And this is Mahāmāyā, taking away and punishing, dealing punishment, Mahāmāyā. So potency as a whole is one. Yogamāyā, the internal potency helping the service of the Lord, helping the harmony. And Mahāmāyā, the out-carrying current, apparently, who gives punishment to the rebels. Two kinds of one potency we may think in two lines. Out-carrying and giving punishment, and in-carrying and giving service of the Lord in different ways.

So in Chandi also it is mentioned, “I’m in Vṛndāvana, the potency we are one and same, helping the līlā, the pastimes of the Lord. And here also indirectly helping the world of creation of the Lord by dealing punishment to the rebels in this way.”

Devotee: Mahārāja. Mahā Kālī ____________ [?]

Śrīla Śrīdhara Mahārāja: Mahā Kālī _____________________________ Shumbani, Shumbar [?]

I can’t remember exactly but as far as I remember they were under the rule of the Shumbani, Shumbar. There was one general whose name was Raktabija [?] He got some boon that if he’s killed, then when the drops of his blood will be oozing and it will be thrown aside, and every drop will become his own second body. Raktabija. Whose blood is the seed of his own existence. When he was beheaded, blood oozing, and every drop of blood producing the same demon. So it was very difficult to finish them, that party, Raktabija party of the demons. Whenever cut so many drops of blood are thrown this side, that side, scattered, and so many men are coming out to fight.

Then it was arranged that the Devī in one of her aspects she became - took that Kālī Mūrti. And she spread her tongue in very extraordinarily enlarged way, and she began to catch those demons and put them on the tongue and then finish them and the blood she began to swallow. The blood she did not allow to drop on the ground. If it touches the ground then another daitya will come, as many drops so many daitya, demons. So she had to take this course, the large tongue, and catching them on the tongue and cutting and drinking the blood. In this way that party was finished. So she came, it is mentioned, that from the original heroic lady body of the Durgā, from her forehead that Kālī Mūrti she came out suddenly to deal with this Raktabija clan in the fight. And Shumbani, Shumbar was last perhaps it is mentioned.

Devotee: _________________________________________ [?]

Śrīla Śrīdhara Mahārāja: Ha, ha. She was so much excited at that time, that to stop her, she was so mad when killing those demons, that she was removing with so much madness, that to stop her from her madly errand, Śiva had to lie down on the road, and when moving in her mad attempt suddenly found that, Oh, her husband, she has put feet on the husband. Then her overflowing energy was stopped and she became sober.

That is from the historical side. And from the tattvik side, ontological side it is shown that all the baddha jīva they’re śiva. Pāśa-baddho bhavej jīvaḥ pāśa-muktaḥ sadāśivaḥ. Individual souls that are under illusion, and individual souls when above illusion, liberated. When liberated from illusion they become śiva, the master, the husband of that...

85.10.21.B_85.10.22.A

Śrīla Śrīdhara Mahārāja: At that time she’s said Bhadra Kālī.

So when she released [Jaḍa] Bharata in Kurukṣetra, Bharata was an innocent brāhmaṇa boy watching the land and a dacoit party came and took him, to sacrifice him in front of Kālī in Kurukṣetra. And thereby satisfying the goddess of Kālīthey will get a very good prey of looting, with this idea they took him. And just the moment they’re going to kill, just before the Kālīfigure, Mūrti, then Kālī Devī she could not tolerate that such a good, innocent person will be killed there to satisfy their evil motive. She came forth and cut, beheaded those dacoits, and released Bharata, the innocent brāhmaṇa boy. That is Bhadra Kālī in Kurukṣetra.

And here also, Bhadra Kālī, when Mahiravan [?] was killed, when he planned to sacrifice Rāma -Lakṣmaṇa there, by Hanumān.

[01:45 - 04:02 ?]

Devotee: ___________________________________________________________________________ [?]

Śrīla Śrīdhara Mahārāja: _____________________________________________________________ [?]

...dreadful punishment, so you will be very much careful, that because she is your mother, you are...

[04:20 - 06:47 ?]

A noble ideal. The conception of the ladies, the lady conception of the ego, that is of a very noble type. Sacrifice is very much there, negative aspect. And the man’s aspect that is aggressive. But they’re not aggressor, they’re sacrifice personified, that gradually that came to me. And I learned to appreciate that Sītā, Draupadī, all these, and ultimately the gopīs. The gopī group, the sacrifice, self-forgetfulness, self-sacrifice, self-surrendering, that is in acme, in the highest conception the lady aspect. The lady aspect, the passive aspect, that holds the highest, that came gradually in my mind. So mādhurya rasa, that consorthood, the highest position of Rādhārāṇī. So sacrifice, affection, that is there. Aggressor, the males are aggressor, they’re responsible for all difficulty and trouble, not the ladies. That came gradually, developed from inside, and some respect for their clan came within me.

So in varṇāśrama generally strī-śūdra, the śūdra and the strī, they are set apart. They have no right in the high religious functions. They should participate from little far, not direct participation. Indirect participation of the śūdra and the lady. A brāhmaṇa lady also, she does not get any sacred thread. She has got - though the boy, the son brāhmaṇa, he’s touching the feet of mother, but he’s worshipping Nārāyaṇa, he’s touching the feet, taking the feet dust of his mother, but mother can’t touch Nārāyaṇa. Such is the position in varṇāśrama, śūdra-strī, generally they’re considered unfit, below the standard of coming direct service to the Lord. It is general, in varṇāśrama. But in the Vaiṣṇava conception no such strictness about that.

But, so generally some sort of disregard and hate grew in my mind about these two sections. We must be far from them, they’re untouchable. But when I got a push from my aunt, in that way, she marked my nature, my conduct, and made some remark about me, in an affectionate way. Then that was the cause of a turn.

“O, yes, Lakṣmī Devī, they belong to the same section.” And then the attention of their nature of sacrifice and submission was very much plain and clear in their section. So they should be respected. And the aggressive nature that is to be blamed. And ultimately I found that mādhurya rasa, the vātsalya rasa, when in connection with the supreme līlā, that has got their highest position there. And our aspiration is for the service of Rādhārāṇī, Rādhā Dāsya, as been considered by Mahāprabhu. Vāsudeva Datta said:

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?”]

The position of Śrī Rādhā is that of the highest service. Who could disclose this holy, divine fact, if Śrī Gaurāṅga did not appear on this earth? Who could make ourselves know, could inform that the highest conception of the highest servitor is Rādhārāṇī? Gaurāṅga came and He showed it clearly the highest conception of the servitor is in the service of that highest negative potency.

We’re all included in the negative side. Our aggressive nature of a male, that is the disease in us.

So we stop here.

Vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca

Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!

A.C. Bhaktivedānta Swāmī Mahārāja kī jaya!

Hari Nāma Saṅkīrtana kī jaya!

Navadwīpa Dhāma kī jaya!

Devotees: Jaya!

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

Devotees: Jaya!

...

Śrīla Śrīdhara Mahārāja: Kṛṣṇa is there nothing else. Try to push on your ways with such energy and perseverance, try to find out Kṛṣṇa everywhere.

Devotee: Mahārāja. ________________ [?]

Śrīla Śrīdhara Mahārāja: This should be the subject. He’s all in all in my life, interest, as if, exclusive interest, no other thing _______ [?] captured. He will be allowed to capture my whole existence. He’s all in all. I have got such connection with Him, and that is normal, and anything otherwise abnormal.

Svarūpa. Svarūpe sabāra haya, golokete sthiti. This is our existence in Goloka, that in connection with Kṛṣṇa wholesale. All else is other places. There may be Vaikuṇṭha, may be Brahmaloka, Virajā, then Bhūr, Bhuvaḥ, Svaḥ, Mahā, Jana, Tapa, Satyaloka. But Goloka means a solid circle. The whole is a circle, and like a ball Goloka means a full bright football, a solid circle, not a plane circle - circle in the plane, but solid, that is Goloka. And my existence it will be in connection with the full circle, solid.

Kṛṣṇa consciousness, sweetness, the autocrat. Very sweet, sweet but autocrat. Beauty, autocrat, capturing the whole thing around Him, whole existence within His fist, the autocrat. But He’s absolute good, absolute love, sweetness, charm, whatever is capturing, all capturing centre God is, the conception of God. All capturing means consorthood, not fatherhood of Christianity can capture the whole thing. Fatherhood or friendhood, only consorthood is supposed to capture the whole of us. Consorthood, and independent, absolute consorthood, not regulated by any law, then it will be lower. If any regulations comes from outside to control our relationship with Kṛṣṇa, then Kṛṣṇa will be secondary, no. He’s absolute. And our binding with the scripture that is secondary. Because it comes from Him, my lover and well wisher, so it has got, I have got obligation for that, otherwise not. And the society also like that, if it is in consonance with Kṛṣṇa relationship, then the society I shall have some regard, otherwise not. So,

sarva-dharmān parityajya, mām ekaṁ śaraṇaṁ vraja

[ahaṁ tvāṁ sarva-pāpebhyo, mokṣayiṣyāmi mā śucaḥ]

[“Totally abandoning all kinds of religion, surrender exclusively unto Me. I will liberate you from all kinds of sins, so do not despair.”] [Bhagavad-gītā, 18.66]

All representing, satisfying religious book is Bhagavad-gītā, there also that clarion call.

“Give up everything, come to Me. My absolute connection with you, relationship with you, not any dependant, not conditional. My relationship with anyone and everyone, is that of absolute character, not any dependant thing.”

To understand that and approach, go forward. Sarva-dharmān parityajya. How deep rooted, and the commanding call, the most commanding call, straight, straight approach to His own, to establish His own right.

“I have got My ownership, My right over you all, and that is absolute. Whatever duty you are engaged in, give up at once, come to Me. That is My relationship with you, and I’m neglected. This is our relationship, and I’m neglected, and you are passing your days, lives after lives, without Me. How are you My friend?”

It is mentioned in Bṛhat-Bhāgavatāmṛtam of Sanātana Goswāmī, when a soul is restored from this world and meets Kṛṣṇa first, Kṛṣṇa welcomes him and faints, and gets fainted.

“O, after so long, you left Me and lived alone, independently? How could you do it My friend? How you could do? Because I gave you free will? Is that My crime? Am I a criminal? Because I bestowed free will to you My friend, so I’m to suffer so much?”

...

... came in the field of preaching, that the glamour of the western civilisation has captured the leading section of the society. So he prepared to give fight with the western civilisation. What is their charm? The scientific civilisation, civilisation of invention, of different new elements from the nature: that is their pride.

Swāmī Mahārāja told in New York, “So many big buildings standing there, and that will stay for generations, but what about the engineer? The man who constructed such a big building, mountain like, where is he? The building will stand for generations, but where is he? What is his state? None take care of him, he’s lost. The building staying but he’s lost. Where is he? What is the good of this production?”

So present civilisation ignoring the interest of the proprietor, going on to develop the property. The proprietor is ignored, who is he, what is his interest? But production of the brain that is stools from the body, that is getting much recognition, the stools. And the man from whom the stool coming, he’s ignored. It may be compared with stools, product of brain, brain stool, if it is not to be utilised for the benefit of the proprietor. Viṣṭhā, kāka viṣṭhā, ha, ha, it has been compared in the scripture with the stool of a crow, not even of a human body. Kāka viṣṭhā. Even the position of the creator Brahmā, who has created, supposed to create this mundane world, his prospect is like, has been compared like with the stool of a crow, kāka viṣṭhā. This whole structure, material structure, so much glamour with kāka viṣṭhā. The shower, the seer, the observer is of such plane, position. The whole creation is like the stool of a crow. Ā-virincyād amaṅgalam.

[karmaṇāṁ pariṇāmitvād, ā-virincyād amaṅgalam / vipścin naśvaram paśyed, adṛṣṭam api dṛṣṭa-vat]

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

What about any member within this area, but even the creator is in the relativity of this mundane and mortal, nasty world, his fate is also like that. The creator of this he’s in the relativity of this such nasty thing, created, evolved, what is the position of ordinary person? We’re to realise this.

Mundane property, kanak, kāminī, pratiṣṭhā, three division. Direct charm for the senses, and the nourishment behind for sex life, sense pleasure; and the credit in the market for such commodities, three, pratiṣṭhā, credit for these mundane commodities. One he’s in possession of so much this crow stool, pratiṣṭhā, in possession of crow stool. A mountain of a crow stool in his possession, and he’s feeling so. This has been seen by the proper seer, proper estimator of things. And in comparison, contrast with that, what is Kṛṣṇa conception, opposite, asat, acit, nirānanda. Sat-cit-ānandam, and crossing the conception of sat and cit, only ānandam, keeping sat-cit in the background, only ānandam.

Ānanda Vṛndāvana Campū. Written by Kavi Karṇapūra. Karṇapūra was a very good Sanskrit poet and scholar. When a boy, he was taken to Purī by his father and mother, a small boy. Mahāprabhu - he went to see Mahāprabhu with the boy.

Mahāprabhu requested the boy in a playful mind. “You take the Name of Kṛṣṇa. You speak Kṛṣṇa, Kṛṣṇa.”

Boy does not speak anything. He tried His best to make him pronounce the sound Kṛṣṇa, boy did not.

Mahaprabhu told, “O you have defeated Me. I’m preaching Kṛṣṇa, and the whole world I’m almost forcing to take Name of Kṛṣṇa, and you boy only have defeated Me. Won’t take the Name of Kṛṣṇa?”

The boy did not speak a word.

Then Svarūpa Dāmodara came to save Mahāprabhu. “O, You have given the Name Kṛṣṇa to him, and it is, he has taken it as his mantram. He won’t speak it to anyone. He has accepted You Guru, and the Name as mantram. And he does not like to give it out to anyone.” In this way a compromise was affected.

Then Mahāprabhu perhaps extended His toe to the boy, and the boy began to suck His toe, Mahaprabhu’s toe. And in his afterlife he became a good poet, and he described so many things in a high style. Ānanda Vṛndāvana Campū, then so many other books.

Devotee: ___________________________________________________________________________ [?]

Śrīla Śrīdhara Mahārāja: Kavi Karṇapūra. _______________________________________________ [?]

Very beautiful śloka.

gourendra ca shyabha vibhu sanakabhi [?] Sanātana Goswāmī.

rupe svarupe nayana virupe [?] in this way Rūpa Goswāmī, many śloka.

srimad chaitanya padau charakamala jigau bhakta bringo madhuttan, gourettau

payayantau bhaya vibhingatau bhoja yukto samattkan ________________ [?]

Kavi Karṇapūra, Śivānanda Sen’s putera.

Nitāi. Nitāi. We are in the midst of māyā. Mā - yā, what is not that, we’re in the midst of that, what is not, misleading, misconception. Our main disease is this, we’re suffering from misunderstanding, misconception, misguided. Only this is the disease, all comprehensive disease. Whatever we think, we do, we want to have, everything is false. So we’re very highly civilised section people, everything is wrong. All of our deeds all false, busy, false. everyone of us is suffering from false conception, falsehood, mithya. This is the disease, common disease here. And what is the medicine? And who is the doctor? The wholesale cure, not curing of a particular symptom of the disease, but the wholesale cure of the disease. Suffering from error, erroneous calculation of life. The whole program is a false one of our life. False errand we’re running after, māyā.

And what is not māyā that does not springs up from the region of māyā, that will have to come from outside. The relief must have to come from outside of this illusory world, through revealed scriptures and those agents that are living beyond this area, sādhu, śāstra, that is gradation also. The Kṛṣṇa conception is the exhaustive, all comprehensive conception which can deal with every problems in our life. Fully convert. Keeping all the background, it can fulfil our whole life. It is so close to this māyā, even māyā is utilised by His connection. The stealing, the lying. To tell a lie, to steal others property, that also can be harmonised by Kṛṣṇa connection. So aprākṛta, extended to the extreme infinite in the closest connection with the finite. All the characteristics of the finite are retained, but only His connection makes everything gold.

ega kihar korilo mahima nataiya gaheia korilo shuna [?]

One devotee is talking about Mahāprabhu. “What wonderful character Mahāprabhu has got. Simply He’s making us sing and dance. You sing with the Name of Kṛṣṇa and dance, and from iron you’ll be transformed into gold.

nataiya gahaiya korilo shona kahe bhakti mahima [?]

How noble is He, and how wonderful is His characteristic, that only through the method of singing and dancing, He made the whole world transform into gold.

nahiya gahiya kol kore tale dahiya matiya phile [?]

Singing, dancing, running, moving madly with the Name. And all apprehension disappears from the place by fear of His movement. The spiritual movement was inaugurated in such a style, the difficulties automatically fled away far, running from the place. The penances and other troublesome method of realisation is unnecessary, because the ultimate reality is full of ecstasy. So the method to attain Him, that will be also ecstatic, joyful. Why that should be so painful? The end is joyful, and the way to that end, that also must be joyful, not painful.

Devotee: Mahārāja ____________ [?]

ar din kohe prabhu poro puri das ei sloka kori deho korila prakash [?]

sabarsho kubalaya magnor ranjana murasa mahendra mani dhama [?]

vrndavana ramaninai mandana makilan hari vijayate gopi daya bhusan krishner jaya [?]

sada basare shusho nahi adhayan oi cheshloka kore loke chamatma karma [?]

chaitanya prabhure ei kripar mahima brahmadi deva jan nai vaisnava [?]

kavi karna krita adhya shata keto uttamashloka [?]

___________________________________ [?]

Śrīla Śrīdhara Mahārāja: Ki sloka ta?

Devotee: sabhaso kubalaya magno ranjana muraso mahendra mani dhamo [?]

vrindavana ramaninai mandana makilan hari vijayate gopi daya bhusan krishner jaya [?]

___________________________________________________________________________ [?]

ar din kohen prabhu pore puri dasa ei sloka kori deho korila prakash [?]

sabarsho kubalaya magnor ranjana murasa mahendra mani dhama [?]

vrndavana ramaninai mandana makilan hari vijayate [?]

sada basare shusho nahi adhayan oi cheshloka kore loke chamatma karma [?]

Śrīla Śrīdhara Mahārāja: __________________ [?]

Devotee: _________________________ [?]

Śrīla Śrīdhara Mahārāja: Ha, ha, ha.

85.10.22.B

Śrīla Śrīdhara Mahārāja: “You say that Caitanya-candra, Caitanya Deva, has another Guru. He’s the Guru of all the whole creation. And by saying that He has got another Guru you’ll spoil the whole world, you father.” Ha, ha.

Devotee: _______________________________________ [?]

Śrīla Śrīdhara Mahārāja: Nṛsiṁhamantra.

Sahajiyā section, that is our enemy in this path, imitationist, we must be careful about them. Proper realisation, and to deceive the ordinary people, the so many imitationist, sahajiyā, prākṛtasahajiyā.

So Prabhupāda has written one poem, as Madhvācārya did, he gave us caution against māyāvāda. So Prabhupāda’s is Prākṛta-sahajiyā-Śata-Dūṣaṇī. Māyāvāda-Śata-Śata-Dūṣaṇīof Madhvācārya, and Prabhupada Śata-Dūṣaṇī of prākṛta-sahajiyā-vāda. Hundred points he produced before us, to make us careful and not to be misguided by the imitationist school. We must try to save us from that.

...

Śrīla Śrīdhara Mahārāja: ...points in which?

Devotee: In that Śata-Dūṣaṇī.

Śrīla Śrīdhara Mahārāja: Ha, ha. You’ll find that in _________ [?] the book.

Rāma. Rāma. The general basis is that we have attained that stage. The sahajiyā guru, that in the physical line, guru’s son is a guru. And only the sound, mantram is the external sound. Name is also like that, nāmākṣara is Nāma. Vaikuṇṭha Nāma, the spiritual characteristic eliminated, only physical aspect is counted. Imitation means that, sahajiyā, to be guided by the physical aspect. That is to gain the glory, the name and the fame of a Vaiṣṇava, pratiṣṭhā. To think kāma as prema.

[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]

And ādau śraddhā, sādhu-saṅga, bhajana-kriyā, anartha-nivṛttiḥ, niṣṭhā, ruci.

[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-sindhu, 1.4.15-16]

Without passing through these stages, to think one self, “I have attained that stage.” That sort of imitating temperament, self-deception, self-deception, that I have got Kṛṣṇa.

_________________________________________ [?]

Devotee: Guru Mahārāja. I heard that once Swāmī Mahārāja said that, “Imitation of a good thing is good.”

Śrīla Śrīdhara Mahārāja: Ha, ha. In a far fetched connection, but still if it’s in the presence of a saint.

Swāmī Mahārāja ____ Ramakrishna Kaṭhamṛta _________________ [?]

Devotee: Ramakrishna Kaṭhamṛta _________________ [?]

Śrīla Śrīdhara Mahārāja: Swāmī Mahārāja told that, or discarded that? In what tone he has mentioned?

Devotee: _______ [?]

Śrīla Śrīdhara Mahārāja: Why? That he has come so far as to imitate that highest thing? So some importance is given to that thing because leaving other things he has come to imitate that, with this basis? Why he has come to imitate that, leaving other things? That is also a type of connection, far fetched.

...

Devotee: ...destination of sahajiyā after death?

Śrīla Śrīdhara Mahārāja: That is, what they’re culturing they will remain in that stage.

Suppose without being a king you’re playing the part of a king in a drama. What is the difference?

In Ramakrishna Kaṭhamṛta, there was one dramatist named Śiśir Ghose. He made many dramas, and one about Śrī Caitanya Deva. And he asked Bhaktivinoda Ṭhākura to open that drama. Bhaktivinoda Ṭhākura had a good name about the devotion of Caitanya Deva, so invited him to inaugurate that drama.

Bhaktivinoda Thakura avoided. “That you are going to - instead of trying to follow His footsteps you are making a show of His character. But that is imitation, I won’t like to associate with that.”

There one prostitute lady she played the part of Caitanya Deva, and she began to cry, shedding tears while taking the Name of Kṛṣṇa. Ramakrishna then he went to see that drama, and he was very much impressed with that. So much so, that the next morning he wanted to visit that lady who played the part of Śrī Caitanya Deva very emotionally, that when she took the Name of Kṛṣṇa she began to cry. So Ramakrishna went to see the prostitute lady, girl. And told her, “You are very fortunate. Your taking Name of Kṛṣṇa and shedding tears, that has given me much impression. You have created such impression in me, I feel myself very fortunate I have come to see you again.”

But these things, the Gauḍīya Maṭh people, the proper devotees, they cannot take it. “This is a sham thing. Their appreciation and the representation, both imitation, sham, not real. So false, dealing with the false thing, and to think that I have got.”

So mistake means this mistake, misleading, misunderstanding. Mis means that, to take one thing for another, maybe similar, not same. So it is told kāma and prema, similar but opposite, not same. One is just the opposite, but many outward symptoms very similar. So misunderstanding of a thing is not that thing.

Now you can say in the widest sense, that misunderstanding not in other plane, but in such, in the quest of Kṛṣṇa, or something. In that broader sense we may say that he has come to imitate that thing and not other thing, up to so level. But at present what he’s after that is false. He has come so far to imitate a particular thing, that he has come not to imitate any other thing but that thing. So some importance he has already got about that, some attraction.

But his present campaign is misleading, that is false, useless. But not only useless but it is injurious, the present campaign. And that he has come so far, not to imitate any other thing but to imitate this thing, so that shows that he had already some progress. But present campaign is fruitless, misleading, misguiding, using his energy in a false way, the present stage is waste of energy. And giving, creating a false prejudice than the real, so waste of energy. Not only waste of energy, but anti-prejudices created, that is aparādha.

Just as you want to go to Calcutta, and you have taken the way to Bhurdwan. The background that you want to Calcutta, so you are walking. But now you have taken the wrong course, you are wasting your energy. But the background is that you want to go to Calcutta, but you are going in a false direction. You want to go to Calcutta; that is true. Then whenever you’ll be detected, “O, this is not the way to Calcutta.” You will change the course. Something like that.

So far you have come to imitate, so far your position is right. And you want also that, that is also something. But now what are you doing, that is all wrong, against, on the opposite side. That is waste of energy. Not only that, you’ll have to retrace back that path again if you go to this side. That is... and that will be hard, difficult.

And that analogy also may not be satisfactory, because what you heard of Calcutta, it is not that, misconception of Calcutta is carrying you. To commit a particular error, that means he’s not engaged in committing other phases of errors. Now he’s engaged to commit a particular error. Appreciation maybe of that line, if at all we’re to appreciate.

A false prejudice and entangled with false prejudice, but background is that I want something similar but not same. Aparādha. I commit offence against Vaiṣṇava, that is bad, but I have come near a Vaiṣṇava, that is good, the background, then I’m committing crime. Something like this. I have come, I have got connection with a Vaiṣṇava, then I can commit offence against him, so coming to him, that is qualification, and committing offence against him that is disqualification, misguiding. Ha, ha. So one may say, “This commit offence against a Vaiṣṇava is better than not to come in his connection at all.” Ha, ha. That may be a conception. But carefully that is to be understood.

bahus karita bhavanam bhuve parabhana tam eva sharanam prabho [?]

A boy when he wants to walk, and then the question comes that he’s falling down, again rising, again walking, again falling. But he has come to a stage of attempting, that is qualification. The bright side is there, but to avoid falling, that is necessity.

So I stop here. Gaura Hari bol. Nitāi.

Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!

Bhaktivedānta Swāmī Mahārāja kī jaya!

Bhakta-vṛnda kī jaya!

Hari Nāma Saṅkīrtana kī jaya!

Navadwīpa Dhāma kī jaya!

Chaitanya Sāraswat Maṭh kī jaya!

Bhakta-vṛnda kī jaya!

Gaura Hari bol.

...

Śrīla Śrīdhara Mahārāja: ...all mundane prayer, there’s a big list of prayers of all mundane things. And this was in the season of autumn, and the regular Devī pūjā was done in the beginning, in the spring season. But for some purpose Rāmacandra He had to invoke Devī Durgā, and to satisfy her, and then to kill His enemy Rāvaṇa. And Rāmacandra started in the aeroplane of Rāvaṇa towards Ayodhyā. So U.P. gentleman who are mostly under the influence of worship of Rāmacandra, today they kill a big image of Rāvaṇa. And they express their joy very much. And Indira gave some name that “The supremacy of the good power over evil power.” In that way that was encouraged. Otherwise the southern people, especially the inhabitants of Laṅkā, they raised some opposition. “Why Rāvaṇa in a show, Rāvaṇa is killed? And too much hatred about Rāvaṇa is shown, and there is singing the glory of the Indians over the aborigines, all this.” But she managed anyhow saying that, “This is the victory of the good force over the evil force.” This Rāmacandra vijay day.

And this is also famous for the advent of Madhvācārya. This day Madhvācārya he appeared in this earth. He was in south Karnataka, from the place know as Udipi. Madhvācārya was a very strong man, physically. So he’s called the incarnation of Bhīma and Hanumān. They say, as in the time of Rāmacandra there was Hanumān, and Bhīma in the time of Kṛṣṇa to help Him, so Madhvācārya in relation to Vedavyāsa he has come to give proper interpretation of the literatures composed by Vyāsadeva. Mādhva Muni also he’s told. Ānanda Tīrtha is another name after sannyāsa. Mādhva geha [?], when this name generally came he was in the inhabitants of the middle portion of the village, Mādhva geha, Madhvācārya, Ānanda Tīrtha.

Madhvācārya he was so strong. He was very fond of plantain. He could - even hundred pieces of plantain he could easily eat and digest. And very strong physically. It is shown there that one stone that was necessary to put somewhere, to cross a river, twenty persons could not carry, but Madhvācārya with one hand carried the stone from - to a certain distance, and placed it in a proper place, necessary. And it is engraved there in the stone. madhva eka haste naman saphita shila [?] “This piece of stone has been placed here by Madhvācārya carrying in his one single hand.” A big stone, what maybe about fifteen maunts [?] or so, such a big stone, twenty persons could not carry such a weight, so bodily strong.

And it is told he met Vyāsadeva. Vyāsadeva was, is supposed to live now on earth. There are seven long living persons. Aśvatthāmā, Bali, Vyāsa, Hanumān, Vibhiṣana, Kṛpācārya...

Devotee: Paraśurāma.

Śrīla Śrīdhara Mahārāja: Paraśurāma, these seven.

Devotee: Mārkaṇḍeya?

Śrīla Śrīdhara Mahārāja: Mārkaṇḍeya was other. Aśvatthāmā, Bali, Vyāsa, Hanumān, Vibhiṣana, Kṛpācārya, and Paraśurāma. These seven, they’re supposed to live the whole of Kali-yuga.

Vyāsadeva is still living. Madhvācārya went to Badarikāśrama and then to the cave of the Vedavyāsa, there in the banks of the Saraswati, and met him, he could meet him. And was taught the real meaning, purpose of the Veda, Vedānta, all these history, collect from him. Then he came back to his home, and converted his own Guru, Acyutapreksa into dvaita-vāda. He came back from Badarikāśrama and began to preach strongly which is known as dvaita-vāda, that “God and jīva is separate.” There is a stanza.

jivam madhva mate hare padottama, satyam jagat tat tattvo [?]

veda jiva jivera veda jiva gana, harer anuyada michucha bhavam gatha [?]

In this way, there are ten śloka. “Madhva mate. This is the opinion of Madhvācārya. The jīva and Īśvara they’re separate, never one as preached by Śaṅkara. Clearly separate they are. Hari padottamo. Hari is the highest God. Satyam jagat. This world is not illusion, it is true, in the sense that it’s controlled by māyā, and giving punishment to those that do not have any serving attitude towards Hari. Satyam jagat tat tattvo vedo jiva gana. And amongst different souls there is difference. One soul is different from another soul, always, even after emancipation they will have differentiative character.

ritu ta bhavam gata dvaita jagat madhava mate hare padattama [?]

satyam jagat tat tattvau veda abeda vedo jivau gana harer anuyada [?]

They’re eternal servants of the Hari, Lord. Nichucha bhavam gatha, and there is, they’re holding high and low position, not all common position. There is hierarchy amongst them. Nichucha bhavam gatha. In this way Madhvācārya preached.

And he had three disciples who succeeded him. Acyutapreksa, his own Guru, previous Guru, was converted after he returned from Badarikāśrama, from māyāvāda to this madhva-vāda. There are four Vaiṣṇava Ācārya mentioned in the scripture. Śrī, Brahmā, Rudra, Sanaka, the original Ācārya, that is devotion of Nārāyaṇa preached through four sources.

One by Lakṣmī Devī. Lakṣmī Devī herself she’s the source of one line of worshipping Nārāyaṇa. And Rāmānuja followed that line, viśiṣṭādvaita-vāda. The modern Ācārya in the line of Lakṣmī Devī is Rāmānuja.

And Brahmā, Brahmā himself he was the source of another line of worshipping Nārāyaṇa. And Madhvācārya he comes in the middle age to help that line with his writings and interpretations of the śāstras, etc, and preaching. Brahmā, Rudra.

And Mahādeva, Śrī Rudra, Śiva, he’s the original Ācārya preaching the worship of Nārāyaṇa in one way, śuddhādvaita-vāda. Madhvācārya. Viśiṣṭādvaita-vāda, Ramanuja. And Madhvācārya, śuddha-dvaita-vāda, a very clear duality.

And Viṣṇusvāmī, that is śuddhādvaita, pure unionism. One, the world and other is one and same, but in its purest conception the jīva is different from māyā and Īśvara. And Viṣṇusvāmī was the modern Ācārya. And Śrīdhara Swāmī comes in that line; the great commentator of Bhāgavata, etc.

And the fourth is Nimbarka, Catuḥsana; Sanaka, Sanātana Sananda, Sanat Kumāra. these four devotees, they’re considered to be the source of the fourth line of devotional school. And their philosophy is known by dvaitādvaita, both dvaita and advaita, distinct and non-distinct, simultaneously. And Nimbarka he preached about, the modern Ācārya, he preached, he has got a commentary on Vedānta.

All these modern Ācāryas they have accepted Vedānta as the substance of the whole Veda, Upaniṣad teaching, and they compiled one commentary, everyone, the Ācāryas. Dvaitādvaita was Parijatacharya... Parijata bhāṣya, that is given by Nimbarka. Some say that in the Nimbadvaita that Keśava Kāśmīrī, who was defeated by Mahāprabhu and got the principles from Him, afterwards he compiled that bhāṣya in his name. And peculiarity of this Parijata bhāṣya - in other bhāṣya they have mentioned about the commentary of other scholars, but in Parijat bhāṣya, no mention of any previous scholar. Only from the positive side they’re dealing the things. And they say that this is the oldest, because there is no mention of any other commentary. At that time no commentary was made so no mention. Dvaitādvaita. Very closer to Mahāprabhu’s bhedābheda. Dvaitādvaita. Bhedābheda.

But Mahāprabhu’s line is, the followers of Mahāprabhu Śrī Caitanya Deva, they claim that acintya is an important factor in the Name, acintya, not simple dvaitādvaita. The acintya must be there, because the differentiation may not be similar always. It depends on the independence of the Supreme. So the acintya, an inconceivable simultaneous distinction and non-distinction. Simultaneous distinction and non-distinction with God and soul, but that is inconceivable. This qualification is compulsory. This is the opinion of the followers of Śrī Caitanya. Otherwise it is not clear, because the key is in the hand of the Supreme Authority, the Autocrat, that must be mentioned.

So these are the different types of philosophy. Madhva’s philosophy, śuddha-dvaita, a clear duality, never one, God and jīva soul. Then, he preached, and his three disciples were successors, one by one: Śrī Madhva, Śrī Padmanābha, Śrī Nṛhari, Mādhava, Akṣobhya, the fourth. The Acyutapreksa was converted and was given the name of Padmanābha. And the sannyāsa also they took from him, and first successor was that Acyutapreksa, his own Guru was converted into sannyāsa, his name was Padmanābha. Śrī Madhva, Śrī Padmanābha. Then, one Narahari, the third in Madhva’s line. Madhva, Padmanābha, Narahari. Then Madhava, another disciple of Madhva direct. Then Akṣobhya, he was supposed to be a great scholar, and he was the contemporary. These four successors are contemporary of Madhva.

It is told that once Madhvācārya was asked, “Who will be the successor after you, of preaching in your line?” He pointed out his bull. Madhvācārya had a big bull, and he carried his books wherever he went, the books were carried by a bull. The previous Purāṇa and other scriptures, Veda, Upaniṣad, the bull carried always all his books...

85.10.25.A

Śrīla Śrīdhara Mahārāja: BhaṭṭaRaghunātha, Raghunātha Dāsa Goswāmī, both of them amongst the six Goswāmīs of Vṛndāvana, first batch. And next Kavirāja Goswāmī, who has given us the Caitanya- caritāmṛta. Bhaṭṭa Goswāmī he was the son of Tapana Miśra. When Mahāprabhu before His Gayā visit, requested by the students of Faridpur district He had to visit that place once more ______ [?] When He was teaching, as a professor in Navadwīpa, and His fame as a teacher was so much that students from different places invited Him to attend some lecture on the basic truth of different books, so He was invited to Faridpur.

There was one Tapana Miśra. He was a devotee and he was feeling very much disturbance going through the scriptures he could not find out what is the conclusion, a real suggestion. Different books he went through but could not collect the real purports of the books, so he was finding much difficulty in his mental feeling. Then he got a dream. “Nimāi Paṇḍita is coming shortly and you’re to consult Him about the real siddhānta, the real purport of the scriptures, what you can’t ascertain.” And when Nimāi Paṇḍita went there he came and asked, and he told about his dream. And in dream also he saw that Nimāi Paṇḍita is not an ordinary man. He’s incarnation of the Lord.

Then Tapana Miśra consulted Nimāi Paṇḍita, Nimāi Paṇḍita told, “In Kali-yuga, this iron age, the Nāma Saṅkīrtana that is the real purpose of all the scriptures. One must follow this direction.”

Then satisfied, and he told that he got a dream that Nimāi Paṇḍita is not an ordinary human being.

Nimāi Paṇḍita told him, “Don’t disclose this, then it will be very troublesome to you. Before time if you give vent, with circulation, that will be.”

“Then, I’d like to stay with You.”

“Not now, after, you now go to Benares. There in time I shall meet you. You go there, prepare field.”

Then he did accordingly went to Benares and there he was living. His only son was RaghunāthaBhaṭṭa.

After sannyāsa when Mahāprabhu coming back from Ramakeli through Jhārikhaṇḍa He went to Vṛndāvana. At that time when Mahāprabhu crossed the River Ganges, Tapana Miśra was taking his bath there, he recognised Mahāprabhu though in sannyāsa veśa, and took Him to his own house. There, when going He stayed for few days, two, three days, and then went towards Vṛndāvana. When coming back at that time from Vṛndāvana, at that time more than two months He stayed there with Tapana Miśra, and taught Sanātana Goswāmī the whole siddhānta of the Gauḍīya Vaiṣṇava. Two months, more than. Sanātana Goswāmī took his dress there also, all these things.

And BhaṭṭaRaghunātha, a boy, he used to serve Mahāprabhu with massage and other things. BhaṭṭaRaghunātha. And Mahāprabhu told him, “Don’t accept any married life. After now serve your parents, and when they’ll pass away you will go to Vṛndāvana and live with Sanātana, Rūpa there, pass your time. Vivāha nā kariha bhaṭṭe. Don’t enter into married life.” That was the advice of Mahāprabhu to RaghunāthaBhaṭṭa.

[aṣṭa-māsa rahi’ prabhu bhaṭṭe vidāya dilā / ‘vivāha nā kariha’ bali’ niṣedha karilā]

[After eight months, when Śrī Caitanya Mahāprabhu bade farewell to Raghunātha Bhaṭṭa, the Lord flatly forbade him to marry. “Do not marry,” the Lord said.] [Caitanya-caritāmṛta, Antya-līlā, 13.112]

After the demise of his parents he came once to Purī to meet Mahāprabhu, and the same advice was repeated to him. “Go to Vṛndāvana and remain with Rūpa, Sanātana there.” And he did so. He lived with Rūpa Goswāmī mostly. And he had a very good voice, was expert in singing different tones, very sweet tone. He used to read Bhāgavatam in the assembly of Rūpa Goswāmī’s temple. And it’s also mentioned that the big temple that is broken by Aurangzeb that was built by a disciple of RaghunāthaBhaṭṭa.

nija śiṣye kahi’ govindera mandira karāilā [vaṁśī, makara kuṇḍalādi ‘bhūṣaṇa’ kari’ dilā]

[“Subsequently Raghunātha Bhaṭṭa ordered his disciples to construct a temple for Govinda. He prepared various ornaments for Govinda, including a flute and shark-shaped earrings.” [C-c, Antya-līlā, 13.131]

And it’s also mentioned that the temple was built by Mansingh, the great general of Akbar. So the conclusion that the Mansingh, that general, the king of Jaipur, he was disciple of RaghunāthaBhaṭṭa. His very sweet cokila kantha [?] like a cuckoo style voice, very sweet. And when reading Bhāgavata śloka he used different types of tone to pronounce the śloka which charmed the audience very much. RaghunāthaBhaṭṭa, one of the six Goswāmīns of the Vṛndāvana, the first batch who began to preach about Śrī Caitanya Deva in the west. RaghunāthaBhaṭṭa.

And this Raghunātha Dāsa you know, he was born in the Hoogly district. There in that village there is a temple also. He was the only son of two brothers, Hiranya, Govardhana, and only one child in the richest family. We’re told that their income was twenty lākhs of rupees that time. And twelve lākhs to pay nawarb, the bursar of the time. And eighteen lākhs remained for their own expense in those days. And they used to help many paṇḍits and many honest gentlemen at that time, paid, Advaita Ācārya Prabhu also, some monthly donation. And in many places they had such arrangement.

Raghunātha from the childhood he had some inclination towards exclusive devotion of Kṛṣṇa. He did not find any satisfaction within his mind how to engage exclusively for the service of Kṛṣṇa. That idea haunting his heart. He heard of Mahāprabhu’s sannyāsa. He could not come when Mahāprabhu after sannyāsa visiting Bengal and up to Ramakeli, Rūpa, Sanātana, and went back through Śāntipura to Purī, first he met there in Śāntipura Mahāprabhu in sannyāsa dress. And did not venture to come in closer connection, but little aloof he was always crying mentally how he can get the grace of Mahāprabhu. Mahāprabhu addressed him, gave him some advice.

sthira hañyā ghare yāo, nā hao bātula [krame krame pāya loka bhava-sindhu-kūla]

[“Compose yourself and go home - don’t be a madman. One reaches the shore of the material ocean gradually.”] [Caitanya-caritāmṛta, Madhya-līlā, 16.237]

“Be calm, find peace in your mind. Don’t be so much madly, be calm and quiet. And Kṛṣṇa will help in proper time, then your desire will be fulfilled. You go.”

markaṭa-vairāgya nā kara loka dekhāñā [yathā-yogya viṣaya bhuñja’ anāsakta hañā]

[“You should not make yourself a showbottle devotee and become a false renunciant. For the time being, enjoy the material world in a befitting way and do not become attached to it.”]

[Caitanya-caritāmṛta, Madhya-līlā, 16.238]

“Outward indifference, negligence for body interest, give up that, not outer show. Quiet, a gentle habit outwardly, and internally you pray to the Lord. Markaṭa vairāgya, a monkey type indifference, outwardly nothing necessary, not even a dress, a cloth. But inward full of lust and other faculty, bad tendency. Markaṭa vairāgya means outward apathy towards things, but inward everything is there. So give up this show of the indifference of the worldly pleasure. Don’t try to become an external sādhu, but be internally praying for the grace of the Lord.”

Raghunātha went home. And then Nityānanda Prabhu came and had some festival in Pāṇihāṭi, he attended and got blessings. And then he went back and wanted to go away from home to Purī to live there along with Mahāprabhu under His care. But the guardians they appointed ten watchmen by charge to keep vigilante eye that he may not leave the house.

One day in the morning their family spiritual guide, Yadunandan Ācārya, he suddenly came and asked him, “I’m going out for few days and my Deity worship should be arranged by someone else. So if you request that particular gentleman during my absence he will attend the service of my Deity, then he may attend and I shall go.”

“Yes. As you like I can go and request.” So with him he went out of the house. And the watchmen thought he’s going with Guru, they did not care about his going out. And in the halfway he told the family Guru that, “You need not take the trouble of going so far to that man. I’m going there and I shall surely request and send him to your house. You need not take the trouble.”

And so he went away to his home, and Raghunātha after requesting that he took the chance of flying away from the home, he never came back. And he knew that after few hours when he’ll be seen absent in the house so many watchmen will follow him to catch. So he did not take the direct way towards Purī, he took some opposite way and began to walk that direction.

Now after one or two hours there was uproar. “Where is Raghunātha?”

“He went with Yadunandan Ācārya.”

And they went to Yadunandan Ācārya. “Yes, he has gone back home.”

“But he has not come.” So men were sent in all directions trying to find him. “Especially go towards Purī, his inclination is to go towards Purī, to Caitanya Deva.” So men ran that way.

But Raghunātha he took the opposite line, for a full day went towards opposite direction. And after that he took the shore side road towards Purī, around the shore of the sea. And in three days he reached Purī.

These people tried to catch him for some time and went so far and came back. “We could not find him.”

Purī is three hundred miles perhaps, and twelve days he took to go there, Purī, by walking. And he took only rice, three days, in the twelve days he took rice three days, somewhere begging. And went to Purī in twelve days, three hundred miles. And there, when he reached that Gambhīrā where Mahāprabhu stayed he fell straight before Mahāprabhu.

Mahāprabhu looked at him, and asked Govinda, His attendant, “Oh, he has not taken any food sufficient, so Govinda take care of him and nurse him for few days. Then he’ll come to Me and to have a talk.”

In this way Raghunātha stayed there under care of Govinda. Then met Mahāprabhu and Mahāprabhu gave some advice. And also He gave him in charge, in care of Svarūpa Dāmodara, His dearest devotee.

“Svarūpa, I’m giving him under your care, you take care of him.”

Svarupe raghu. So much so, Mahāprabhu’s direction was substantially carried out that people used to say, “This Raghu is belonging to Svarūpa Dāmodara. Svarupe raghu.”

There are other Raghu also, one Raghunandana of Śrīkhaṇḍa, another Raghava Paṇḍita.

Mahāprabhu told, “Three Raghu are in My care, under the svarupe raghu.”

And with extraordinary vairāgyam, apathy towards external greed, tendency to enjoy this material world, Raghunātha led his life. Born and brought up in one of the richest family, within that paraphernalia of luxury, but he showed his indifference to the world so great, inconceivable. He was standing as a beggar at the Jagannātha temple door, sometimes in the chatra, the free distribution towards the beggars. And at last we find him that when the Jagannātha prasāda was excess, and it was given to the cows of Jagannātha, and some sort of rotten scent the cow also could not eat. Raghunātha took that sort of prasādam and he washed it with water, and the inside little better portion inside with some salt he used to take that.

His parents sent men there to hire a house, and one cook and one servant. “At least ask him to take some diet at time. And whatever he may do he may do. But at least once a day you try to feed him. We have got so much, and my son is fasting there, begging and fasting. How we can tolerate?” They sent, and a house was rented in Purī, and one cook and one servant appointed.

But Raghunātha did not take anything there. “My father, parents, they have sent so much money for my purpose.” He used to invite Mahāprabhu to take prasādam there for some time. And then he found that Mahāprabhu is not pleased at his request He’s taking there some prasādam but He’s not satisfied, so left that. And himself he was living the life of a beggar and in that type.

And Mahāprabhu heard one day that Raghunātha - what prasādam is thrown away, even the cows cannot take, he’s taking that and washing, and inside some hard substance he’s taking with salt. Mahāprabhu Himself visited at the time of his diet and took forcibly a portion of it and took. “So sweet prasādam I have never tasted in My life Raghunātha. Jagannātha prasāda has captured you so completely, perfectly. Yes, you have really the respect for prasādam. What honour should be given to the prasādam that’s available, the remains from the mouth of Jagannātha, you have really respect for that prasādam.”

Prasāda sevā, honour, we honour the prasādam what is sent to us, the remains sent to us and we’re to honour that prasādam, in this way. Not with the spirit of consumption, not we’re consuming something in the spirit of enjoyment or exploitation we should not approach. But the remains sent by Him we must honour that. In the spirit of honouring, showing respect to His prasādam we shall take it, taste it. We shall think that is not object, that is subject. I’m subject, super subjective thing. Everything concerned, related with Jagannātha that is all caitan, cinmaya prasāda. It is not a part of a material substance. We should not deal with that understanding. But prasāda, cinmaya, it is spiritual substance and my soul is honouring that.

Just as a mālā.

tvayopabhukta-srag-gandha-, vāso 'laṅkāra-[carccitāḥ

ucchiṣṭa-bhojino dāsās, tava māyāṁ jayema hi]

[Uddhava says: “Adorned with the articles that have been offered to You, such as garlands, fragrant clothing, and ornaments, we, Your personal servitors who partake of Your holy remnants alone, will certainly be able to conquer Your illusory energy (māyā).”] [Śrīmad-Bhāgavatam, 11.6.46]

Everything, the cloth, the garland, and the candan, the paste, everything what will come from upper we shall honour that. Neither neglect like māyāvādī, nor very eager to exploit it, but we should honour. Souls tendency is like that, everything approached with the sense of honouring, not of exploitation, not of predominating, but giving honour. That is the proper relationship between things there in Vaikuṇṭha, in the spiritual world. Here material world if we don’t take food this will perish. But the soul body, spiritual body does not perish without food. But there, food of that stuff is only to give respect, honour, that is the temperament of every transaction there, all with the spirit of service we’re to approach.

So Raghunātha he was dealing like that. And one day also again asked Mahāprabhu. “Why You have made me leave my house? And what is the real object of my inner life? Please say by Your own mouth.”

Then Mahāprabhu told, “If you have got such respect for Me, I have given you to Svarūpa Dāmodara. He knows better than Myself, he’s a better professor than Myself. You will learn everything from him. Still if you like to hear something from My lips I say this. Bhāla nā khāibe āra bhāla nā paribe.

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

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

“Don’t hanker after a good garment or good food. And outwardly take the Name of the Lord continuously, and inwardly try to think of the līlā of Kṛṣṇa with the gopīs.”

And He gave him Govardhana-śilā and with some guñja-mālā. Raghunātha he could understand “By giving this Govardhana-śilā He’s handing over Kṛṣṇa to me, and this guñja-mālā He’s offering Rādhārāṇī to me.” So Rādhā-Kṛṣṇa with that garland of the guñja, the small red fruit in Vṛndāvana, and the Govardhana he used to worship all along his life. He went to Vṛndāvana, there also you can see in that temple that Girīdhārī handed over by Mahāprabhu to him with guñja-mālā.

Then after the departure of Mahāprabhu, Svarūpa Dāmodara also left, departed the very day Mahāprabhu departed. And Raghunātha he left Purī and thought, “I shall go and see, have a look of Vṛndāvana and then I shall leave my life.” With this idea he went there and thought that, “From Govardhana I shall jump in the lower ground and my body will pass away, soul pass away.” But when he met Rūpa, Sanātana, he found a new line of life, he had again gained the hope to live more. That inspiration came in him. He found Mahāprabhu. “Mahāprabhu has not gone, He’s living in Rūpa and Sanātana.” That was his vision. Rūpa, Sanātana was living agent of preaching, distributing the very thoughts and ideas of Mahāprabhu. So enlivened matter that he found that “Mahāprabhu is here within Rūpa, Sanātana, in their attempt, endeavour, Mahāprabhu is very clearly seen here.” So he could not give up his life. He rather became student to Rūpa, Sanātana.

But his apathetic nature, his vairāgyam, was very extreme. According to the advice of Rūpa Goswāmī he saw that Rādhā-kuṇḍa is the best place in Vṛndāvana. So he came to have, to stay there, but under a tree.

One day Sanātana he - Mahāprabhu gave him some order that, “You please, whenever My devotees, they’re very poor in all respects, when they’ll come to visit Vṛndāvana please take care of them.” That charge was given to Sanātana by Mahāprabhu, this direction. So Sanātana used to take care of everyone as a guardian appointed by Mahāprabhu.

When roaming through Vṛndāvana suddenly Sanātana found that Raghunātha sitting under a tree near the bank of Rādhā-kuṇḍa, and taking the Name, Kṛṣṇa Nāma. And one tiger he just came there and took some water from the tank and went away. Raghunātha did not care to understand about that, he did not, he overlooked, he’s deeply engaged in taking the Name.

But Sanātana approached him and told, “This is the fact, one tiger came, took water. And you are exposed here under the tree. It is my request, my order to you, please construct a thatched cottage and live within that, and not under the tree.” So Sanātana managed to construct a small hut there and Raghunātha used to stay there for his whole life.

And he was going through the writings of Rūpa Goswāmī, and he was from previous education in Sanskrit, he began to write in addition as commentary to Rūpa Goswāmī’s writings. His appreciation, Raghunātha’s appreciation of this divine literature of Rūpa Goswāmī. And he also composed some verses in addition, in development to that thought which gives us a clear idea about Rādhā Dāsya. Though it’s in the writings of Śrī Rūpa, but still it’s more clear in the writings of Raghunātha Dāsa, as if he’s giving a challenge to Kṛṣṇa. “That if we do not find Rādhārāṇī with You we want to avoid You.”

“We want Rādhā-Kṛṣṇa together. Where Rādhārāṇī is not with Kṛṣṇa we don’t like to approach that Kṛṣṇa. Rather we shall alone worship, serve Rādhārāṇī.” That is clearly stated in his writings, and that is thought to the acme, to the highest reach of Gauḍīya Vaiṣṇava theology.

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

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

[Raghunātha Dāsa’s Vilāpa-kuṣumāñjali, 102]

“O my Queen of Vṛndāvana, O Rādhārāṇī, please accept us exclusively in Thy service. If You’re not satisfied with us, propitiated, then we do not like this Vṛndāvana, or any other thing. Even we do not want Kṛṣṇa if we do not get Your grace.”

This exclusive dedication to the highest potency. Mattaḥ sarvaṁ pravartate. As I found in Bhagavad- gītā also the meaning there.

ahaṁ sarvasya prabhavo, mattaḥ sarvaṁ pravartate

[iti matvā bhajante māṁ, budhā bhāva-samanvitāḥ]

[“I am Kṛṣṇa, the Sweet Absolute, I am the root cause of the all-comprehensive aspect of the Absolute, the all-permeating aspect of the Absolute, and also the personal aspect of the Absolute - the Master of all potencies, who commands the respect of everyone - Lord Nārāyaṇa of Vaikuṇṭha. The universe of mundane and divine flow, every attempt and movement, the Vedas and allied scriptures which guide everyone’s worship - all are initiated by Me alone. Realising this hidden treasure, the virtuous souls who are blessed with fine theistic intellect surpass the standards of duty and non-duty, and embrace the paramount path of love divine, rāga-mārga, and adore Me forever.”] [Bhagavad-gītā, 10.8]

“Everything, I’m the origin of everything, so My worship, that also done by Myself. To teach others, I show what should be their duty. So I Myself worship Me and I teach others that you are to worship in this way to Me. My worship also I begin to show others their duty.”

So when the Lord Himself is worshipping Him, the potency, that is His potency, but through His potency He’s doing all these things. So the highest type of service which is done to Himself by His own highest potency, that is Rādhārāṇī. All-comprehensive service, śanta, dāsya, sākhya, vātsalya, mādhurya, in mādhurya rasa service of consort-hood, the full service to be found there. So not Yaśodā in a particular rasa, Nanda. And Śrīdāmā, Sudama, they’re representing particular rasa. But all-comprehensive rasa where the sākhya, vātsalya, and śanta, dāsya, all, and mādhurya rasa, that is a wholesale dedication to the extreme. And that sort of service done by the aspect of the highest potency, teachers of that, and that is Rādhārāṇī. And without Her we won’t approach direct to Kṛṣṇa. We’ll be loser. And the maximum, and the highest quantity and quality, both we find in the service of Rādhārāṇī.

And it’s very clear in the stanza given by Dāsa Goswāmī to us. And that is the gist of the teachings of Rūpa Goswāmī as what he was taught in Allahabad by Mahāprabhu on the banks of Yamunā and Ganges, both, that inspiration. He taught him in words, and also He told that, “I’m inspiring you. I’m empowering you, what is to be produced afterwards in your scripture.”

And there Raghunātha Dāsa he showed the climax of our prospect in this śloka.

“If we don’t get Your shelter we do not like to compromise anywhere, even not with Kṛṣṇa Himself. We want our need first with You, and then we can through You we can understand who is Kṛṣṇa. Who is proper Kṛṣṇa, that is understandable through You. Otherwise we’ll be loser if we approach independently or through any other source. Both in quality and in quantity we want to have such Kṛṣṇa how He shows to You. Kṛṣṇa is fully served by You, and we want in quantity and quality that line, that quality Kṛṣṇa service.”

So today is the day of disappearance of that Raghunātha Dāsa Goswāmī who is the Ācārya of the prayojana tattva. Sambandha tattva, what is what, that is more given by Sanātana. And abhidheya, how to attain Kṛṣṇa, that abhidheya, means to end, that is mainly given by Rūpa Goswāmī. And what is the real status we want to approach, the highest end of our life, highest reach of our spiritual realisation, that is clearly given by Raghunātha Goswāmī, prayojana tattva Ācārya. The end of our life. So today is the day of disappearance of Raghunātha Goswāmī.

He has also described how the separation of a devotee is really so painful. It has been described by him furiously. When Rūpa Goswāmī, Sanātana Goswāmī disappeared, his attraction for Rūpa and Sanātana, the Guru, Śikṣā Guru, was so intense that he expressed that in such a language it is fearful, dreadful figure, thought. He says, vyāghra-tuṇḍāyate kuṇḍaṁ. “This Rādhā-kuṇḍa is the most favourite place of mine, leaving everything I’m living here. Now Rūpa, Sanātana, by whose grace I could understand the value of Rādhā-kuṇḍa they’re away. And if like a jaw of a tiger, Rādhā-kuṇḍa seems to me as a jaw of a tiger is coming to swallow me. How? Almost impossible things come when their mad by the separation of the Guru. Girīndro 'jagarāyate. The Girīrāja Govardhana was, Mahāprabhu Himself by His own hand offered me for worship. Now because Rūpa, Sanātana is not here I see the Girīrāja as a great python.”

[śūnyāyate mahā-goṣṭhaṁ, girīndro 'jagarāyate / vyāghra-tuṇḍāyate kuṇḍaṁ, jīvātu-rahitasya me]

[“Now that I no longer have the sustainer of my life, the land of Vraja has become empty and desolate, Govardhana Hill has become like a great python, and Rādhā-kuṇḍa has become like the gaping mouth of a ferocious tiger.”] [Śrī Stavāvali, Śrī Prārthanāśraya-caturdaśaka, Fourteen Prayers For Shelter]

85.10.25.B_85.10.26.A

Śrīla Śrīdhara Mahārāja: ‘Duḥkha-madhye kona duḥkha haya gurutara?’Of all sorrows and pain, what is the most severe? Then, ‘kṛṣṇa-bhakta-viraha vinā duḥkha nāhi dekhi para’. The answer is given there.

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

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

[Caitanya-caritāmṛta, Madhya-līlā, 8.248]

The separation of the devotees of Kṛṣṇa, that causes the highest degree of painfulness. Duḥkha, the sorrow or the pain or departure is in its highest stage we can feel when we’re separated from a devotee, departure of devotee and Gurudeva. Then everything becomes dark, the connection gone off. Through a spectacle I’m seeing so many things, but if it’s removed I can’t see anything. Then a great disaster comes in my heart. “At once everything became dark to me. Through them we were so hopefully we were enjoying so many spiritual experiences. And that is removed like a spectacle and I’m left in darkness.” At heart feels like that, so duḥkhavinā.

And that has been described by Dāsa Goswāmī. “Even Rādhā-kuṇḍa and Govardhana comes to devour me. A python and tiger coming to devour me.”

So such should be our affinity towards Guru and Vaiṣṇava. They’re everything. By their grace only we can have a pleasant position in the spiritual life. They’re the mediator, they’re giving connection, through Vaiṣṇava we can have.

So our Guru Mahārāja in his Vyāsa Pūjā address, which will be published very soon, he’s addressing his disciples, vipadha uddharan bandhu gana. “O my friends that are saving me from the dangerous situation.”

Without the devotee company one feels alone, feels in the ocean in a dangerous position, in chaotic condition. And when so many Vaiṣṇavas like so many lights are showing so many different shades of things and they’re sustained, “Yes, all right, we’re doing all right. Substantial thing we’re devoted to, in this way.

So Dāsa Goswāmī Prabhu it is the day of departure of him. We should try to show our greatest reverence to him. And then his direct disciple was Kavirāja Goswāmī, the giver of Caitanya-caritāmṛta you know.

We’re told, if all the theistic books lost, and only Caitanya-caritāmṛta saved, then everything is saved. The very gist of the highest theological substance is there. In Bhāgavatam it is Kṛṣṇa līlā, and here Kṛṣṇa līlā and Gaura līlā combined. Guru and Kṛṣṇa Both combined - Kṛṣṇa and the giver of Kṛṣṇa. Without giver of Kṛṣṇa, Kṛṣṇa is nothing to us. But Kṛṣṇa and the giver of Kṛṣṇa, both combined in Caitanya-caritāmṛta.

And who has given that to us, what should I say about his - our gratitude, our indebtedness to him?

He was born nearby Kāṭwā, in a place Jhāmaṭapura, there some sort of Deity worshipping going on.

Swāmī Mahārāja recreated a task to recover, reconstruct so many places of pilgrimage, holy places.

I asked the ISKCON people, “Go and try to improve the Jhāmaṭapura, the birthplace of Kṛṣṇadāsa Kavirāja Goswāmī, the giver of the best thing in the whole of the world in creation.”

The Jhāmaṭapura is there, and there Kṛṣṇadāsa born of a badya [?] which means this Indian doctor family. Narahari Sarakāra, this Śivānanda Sena, they’re of respective position, and many, Murārī Gupta, they came from the same section and they’re devoted, they’re famous devotees of Mahāprabhu, helped His cause greatly.

So Kavirāja Goswāmī, in his house there was Deity, and Deity are being worshipped. And one Rāmadāsa, a devotee of Nityānanda Prabhu, he went there and exhibited some feats of divine love. That could not be appreciated by the priest of the temple and he made some apathetic remark. And then Rāmadāsa depreciated there he went away dissatisfied.

And Kavirāja Goswāmī he told something to the priest. “Priest, that you could not appreciate the devotee of Nityānanda Prabhu. You are conducting formal worship, but you have eliminated, you could not understand the real divine love, all these things, something.” To one Guṇārṇava Miśra.

And Nityānanda Prabhu He was so much satisfied with these dealings of Kṛṣṇadāsa Kavirāja Goswāmī, that He, that very night He came in a dream to Kavirāja Goswāmī and told,

āre āre kṛṣṇadāsa, [nā karaha bhaya / vṛndāvane yāha, — tāṅhā sarva labhya haya]

[“O My dear Kṛṣṇadāsa, do not be afraid. Go to Vṛndāvana, for there you will attain all things.”]

[Caitanya-caritāmṛta, Ādi-līlā, 5.195]

“O Kṛṣṇadāsa, I’m saying to you, come to Vṛndāvana, you will have a very bright future life. I say you leave everything and come to Vṛndāvana. I’m much satisfied with your behaviour. You have given clear appreciation for My devotee Rāmadāsa, and chastised the smārta paṇḍit scholar of the ordinary varṇāśrama fashion of worship, and gave supremacy this loving service. So I’m very much satisfied and I ask you to come to Vṛndāvana, and you will have a very bright future there.”

And he told that, “By that dream in the morning I woke up and thought what is this? This is not an ordinary dream, this is really the grace of Nityānanda Prabhu, and He calls me to Vṛndāvana. That very morning I made arrangements and left everything and came to Vṛndāvana. And it is shamelessly I’m describing that Nityānanda Prabhu’s grace has given me so much. Though it is very haughty to show, anyhow undesirable that one should boast that I have got this thing, that thing. This is out of courtesy that a Vaiṣṇava, a servant of a Vaiṣṇava will show his pride “I have got the grace of Kṛṣṇa or Vaiṣṇava.” This is boastfulness, it is very criminal, degraded mentality. But still I can’t say, can’t keep it in secret, the grace of Nityānanda Prabhu, whatever I’ve got, only by the grace of Nityānanda. I’m not fit for that. Nityānanda Prabhu’s grace that is causeless, and I’m such a fallen soul, and His grace has took me up in the high standard. I’ve got Rūpa, I’ve got Sanātana, I’ve got Raghunātha Dāsa as my Guru. I’ve got Govardhana, I’ve got Rādhā-kuṇḍa, Vṛndāvana. I’ve got so many things. I can’t be thankless, it will be ingratitude for me if I do not say that I have got so many things. The grace of Nityānanda has given so much. I can’t be a traitor to His graciousness, so I’m to disclose that “Yes, I have got Rūpa, Sanātana, Raghunātha, so many masters, and Vṛndāvana, and such great thought, Vṛndāvana I have got.”

This way Kavirāja Goswāmī - at the same time he says, purīṣera kīṭa haite muñi se laghiṣṭha. “What of Jagāi, Mādhāi, they came from brāhmaṇa school, they approached Nityānanda and Mahāprabhu face to face, but I have not got such a good chance. Only dream Nityānanda came and showed Him. And I was, purīṣera kīṭa haite muñi se laghiṣṭha, I am lower than a worm of a stool. Jagāi mādhāi haite muñi se pāpiṣṭha. I am sinner of the sinner-most than Jagāi, Mādhāi - more sinner than Jagāi, Mādhāi, muñi se pāpiṣṭha. Mora nāma śune yei tāra puṇya kṣaya, if anyone hears my name his merit decreases. And mora nāma laya yei tāra pāpa haya, and who takes my name he commits sin positively. Such a nasty position I have got, and only the causeless grace of Nityānanda Prabhu has raised me so high. So it the grace of Nityānanda. O you people, I widely circulate to you all, come to the feet of Nityānanda. He’s so gracious, so noble, does not look for any qualification at all. Whoever may come, can fall on his way, He will embrace him. Causeless mercy, causeless grace we have found in Nityānanda. So come to Him, come to that department, where that divine love is being distributed so widely and without any qualification from the beggars who want this. Come to the feet of Nityānanda and His grace.” [Caitanya-caritāmṛta, Ādī-līlā, 5.205-6]

Heno nitāi vine bhāi rādhā-kṛṣṇa pāite nāi[From Narottama dāsa Ṭhākura’s Manaḥ-śikṣā]

By the grace of Nityānanda you will come to Śrī Gaurāṅga. And when you have Gaurāṅga, Rādhā-Kṛṣṇa Both combined, you have got everything of the highest order in Vṛndāvana.

So these three Gurus, spiritual guides of our Gauḍīya Vaiṣṇava theology, they departed this very day. So how should we behave, we should observe, we should look, associate with this day, how? How should be our heart? What we have lost, the greatest jewel, the mediator of the Supreme wealth they’re withdrawn from us. But still they’re eternal, their grace is everywhere. We shall hanker after a drop of their grace in this very day of their departure. Without that we can’t lead our spiritual life. Our spiritual life is impossible without the drop they’ve kept for us in Caitanya-caritāmṛta, in Raghunātha’s _________ [?] all these things. That is our food, our diet, to sustain. Both diet and medicine, everything we shall have from there. So invoke their grace today that we may live, we may serve them, we may serve their master, we may fulfil their end of life. And we may show that we can be of some service and utility to their cause, in this way.

Vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca.

Bhaktisiddhānta Saraswatī Goswāmī Prabhupāda kī jaya!

Śrīpad Bhaktivedānta Swāmī Mahārāja kī jaya!

Bhakta-vṛnda kī jaya!

Hari Nāma Saṅkīrtana kī jaya!

Navadwīpa Dhāma kī jaya!

Chaitanya Sāraswat Maṭh

Śrīpad Kavirāja Goswāmī Prabhu kī jaya!

Śrīpad Dāsa Goswāmī Prabhu kī jaya!

Śrīpad Raghunātha Bhaṭṭa Goswāmī Prabhu kī jaya!

Vṛndāvana Dhāma kī jaya!

Puruṣottama Dhāma kī jaya!

Navadwīpa Dhāma kī jaya!

Bhakta Vṛnda kī jaya!

Gaura Hari bol. Gaura Hari bol.

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

Devotees: Jaya!

...

Śrīla Śrīdhara Mahārāja: ...mad atheism, our Guru Mahārāja came to push all these thoughts divine to fallen souls like us. And through him Swāmī Mahārāja also approached by his grace to the world abroad and drawn so many of you to this Navadwīpa Dhāma. Gaura Hari bol. Gurudeva, by whose grace we’re able to have a glimpse of the light of that order, Bhaktisiddhānta.

...

Śrīla Śrīdhara Mahārāja: ...gratitude towards the disciple group.

...

Śrīla Śrīdhara Mahārāja: ...from a dangerous position, how to harmonise.

In a market, not only the capitalist but the customers. Customer’s position is primary, considered. So the recipients, the man in the market, customers are the helpers of the merchants that supply the commodity. The current society is like that. If no customer then the sellers they consider them that they’re helpless.

So dynamic characteristic of the Absolute requires this - every part has got its important position to play. Positive, negative, to the details. Positive is not sufficient in its own position, the negative has also got its position. Both combined the līlā is possible, the pastimes possible. So everything has got its necessity.

When the gopīs met Kṛṣṇa in Kurukṣetra they hankered after the environment of Vṛndāvana. Both main parties were present, but still they felt the necessity of the paraphernalia. “Here we cannot meet, we cannot discharge our duty without the help of our friends that help us favourably.”

So everything has got its own necessity in a particular līlā. In a drama also, a king is necessary, and a sweeper is also necessary. So every part has got its own importance in the dynamic characteristic of the Absolute. We’re to understand in that way. The supplier, the giver is there, the mediator is there, and the customers must be there. One is feeding, another is eating. Without the help of the eater feeding is not possible. Festival means everyone’s part to play is that. So unity and plurality, adjusted in this way, one is nowhere without the help of the other. So potency and the possessor of the potency, both are inseparably connected in constitution of the whole. So the relationship not of exploitation, not of predominating over others. In the plane of love that everyone expresses his gratitude to another. This is the land of love, the land of affection. Everyone has got his recognition of his position. All revered, no exploitation. Union, husband, wife, but that is everyone is respecting another, serving another. Not that one consuming another is being consumed.

Prasāda sevā. When we take prasādam - not with the spirit of consumption but to honour. Everything is sevā, service, everything is done with the temperament of the service. So no debt, no reaction, no such possibility. Honouring, the transaction is there. And apparently the transaction may be sometimes cruel, but still, keeping the independence of the other party, another party is dealing, serving, it is possible.

So Guru expressing his indebtedness to the disciple. “Without you I cannot have the position of distribution of the, about the subject, about God. So your help is also indispensable. Without you I’m nowhere. Knowing I want engagement it is a favour that I’m engaged in distributing, I’m a medium, if you’re not present then how I can be a medium? My service finished.”

So everyone has got his necessity, honourable position. So this revolutionary thing that Guru Mahārāja in his address to the disciples. Vipadha uddharan bandhu gana. “O my friends that are saviours to me.” Apparently it seems to be how it is too much modesty, humility, not true so much as humility. That there is also an angle of vision like that, but at the same time the necessity that should also be appreciated what is the characteristic really. A relative position and absolute position.

Honouring, we should learn from this. If no prasādam, no honour to prasādam we’re lost. But at the same time no spirit of consumption, but honouring the prasādam, ________ [?] So this Vaiṣṇava expression prasāda sevā, serving the prasāda. Apparently he’s consuming and the fashion he says he’s serving. So it’s not a fashion but it’s the real, very life of the thing to honour prasādam. Everything to honour, this is the position in the positive kingdom, every unit is honouring another unit. And not one exploiting another and showing some action. In action one is utilising many but not by force but the opposite we’re told. The land of no reaction but opposite reaction. The land of debt and the land of - here working, movement means undertaking, undergoing loan, and there the opposite, movement means to give loan to help. That is the conception of service, no one is taking any loan, but all capitalist. Everyone is capitalist in his own position, he’s giving, contributing, and they don’t want to take back. So opulence is there. If in an administration all the staff they’re thieves then it will be bankrupt if the staff are thieves. That administration or that victim will be bankrupt very soon. Where all members are contributing then there will be opulence. So the land of opulence, no want, all giver, no black marketing. Even there is black marketing, but in the style of black marketing one is giving, sacrificing. By stealthily one is giving but not taking, stealthily.

We’re told that there was one Mohammedan gentleman in Hoogly, Harjid Mohamed Marsin, he had enough money, and there were so many approaching him and he’s helping them. But those householders that had got some social position they can’t come to beg to him. He kept some information and at night when he’s passing by his door he threw something, some money in some bag or so, in his house, stealthily. Explicitly he’s not coming to beg to him but he’s in want. So the man, the donor, the giver, he stealthily threw some money within his house compound and ran. They say, “What is this?” Then sees there is some money here, and no one. At night he used to do like that.

So stealthily also one may give. Black marketing is there formally, but in the black marketing only giving not taking. And black marketing apparently in Vṛndāvana, through apparent misdeeds the blissfulness is being distributed by Kṛṣṇa and others also.

Hare Kṛṣṇa. Hare Kṛṣṇa. Our Guru Mahārāja, “Some people come and show us honour and say, ‘why you also showing honour?” Our Guru Mahārāja he used to show the honour, the praṇāma to the disciples, and that is not hypocrisy. His vision was such, to give honour to all. Everyone connected with God, and if God should be honoured then any connection of God that should be honoured to the extreme. That should be loved from the heart of the heart. Heart will be such, and as a part of heart, within and without, part of heart. We’re advised to see by his conduct this way. That is the land we’re aspiring after to enter and to live there. Hare Kṛṣṇa. Hare Kṛṣṇa. Nitāi. vipadha uddharan bandhu gana. “O you my friends who have come to deliver me from danger.” Not flattery, not hyperbolic, but it is real, it is the nature of the soil. And we’re to be conscious that we’re going to live in such a plane. So such will be our heart, clean and giving mood.

And die to live. Hegel is there. Ha, ha, ha. Not only the disciplic order, but the very order of the existence of that plane is die to live. At every step, every second, the service means die to live. Apparently dying, giving, seen, it felt, ‘O he’s given, dissipation.’ But no, it is just as merchant he’s removing the commodities from the store but it’s coming in the form of money. Apparently so many things are removed from the store to the party, but in return the money is coming again to fill up the store. And whatever quality we can give us, whatever plane, we can get back higher than the value in that plane, in terms of dollar against dollar, gold against gold, things against things. Different planes of life. Mahāprabhu. Infinite transaction with the Infinite. Take the Name with that spirit, with that sevonmukhe hi jihvādau.

[ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ

sevonmukhe hi jihvādau svayam eva sphuraty adaḥ]

[“Therefore, [because the name of Kṛṣṇa is identical with Kṛṣṇa Himself, and is beyond the realm of sense experience] the name, form, qualities, associates, and pastimes of Kṛṣṇa are beyond the realm of sense experience. When, however, a devotee engages the senses, beginning with the tongue, in the service of the Lord, Kṛṣṇa reveals Himself to the purified senses of that devotee.”]

[Bhakti-rasāmṛta-sindu, Purva-vibhaga, 2.234]

So Rūpa Goswāmī he’s taken out the very life of the thing. They must be giving this symptom of die to live must be everywhere in our transaction with the divinity, otherwise we’re here in this plane. Sevonmukhe hi jihvādau. We shall take Name, but taking the Name, that also this spirit must be cultivated within, the spirit of giving. Not to take the Name to show to the others ‘I’m a sādhu, I’m taking the Name.’ That is exploitation. Nāmākṣara, only the physical sound is being repeated, not we’ve got any touch with the real spirit, real Name. Vaikuṇṭha nāma grahaṇam.

[sādhu saṅga kṛṣṇa nāma ei matta jai, vaikuṇṭha nāma grahaṇam aśeṣāgham haraṁ vidun]

[“The Holy Name must be taken with the attitude of service to the saints. Serving means die to live; to throw oneself wholesale for the higher existence.”]

Not this physical sound, but it must have got origin in the Infinite. Vaikuṇṭha, no kuṇṭha, no limit, must have connection with the unlimited - Vaikuṇṭha means, unlimited. And that unlimited connection only can be got through giving, sacrificing, by service, because that is of higher status. Only through service we can connect with Him. We can exploit things of lower nature. And if we want to have any connection with the higher than we are, then the connection of service only gives connection, otherwise not. So Vaikuṇṭha Nāma, if finite wants its connection with the Infinite, the mood must be that of service, never otherwise. We can avoid or we can exploit, that is here, we’re out of the reality, we’re outcasts, no connection.

So it is reality, it is not imagination. Devotion, Kṛṣṇa conception, all reality, and real reality, above all conception of reality. But the position is such, we must learn to sacrifice. Then we shall come to that group of that section, that mentality, that temperament, sādhu-saṅga, and the cultivation will go on. It will be easy if we get favourable association, then our culture will be, cultivation will be easily done. Alone it is difficult, paraphernalia is opposite. So sādhu-saṅga has been given so much importance, the association. If we get second, third, fourth, fifth, so many in a way when we’re going to the unknown distant land it helps us a great deal, sādhu-saṅga. And also some map consulting, śāstra, like map. And sādhu-saṅga, the real guide with us, company. The guidebook, śāstra.

Hare Kṛṣṇa. Hare Kṛṣṇa. So no devotion, no God. And devotion, everywhere God, connection with that plane, conscious of that plane, resident of that plane. It is concrete reality, not abstract viewed from a distant abstract. The stars are also like abstract to us, but when we can go and see and examine it is a concrete. The moon is abstract to us, only considered to be mentioned in the poetry or in any epics, moon. Sun, moon.

Rāma. Rāma. Rāma. So acquainted, there’s a symptom. When a finite comes in connection with Infinite his thirst never quenched, satisfied. Only going on increasing, increasing. As in the connection of Infinite so it’s increasing, hankering will increase. More we get, more we have, more we want. That will be the temperament. More we have, more we want, necessity. This is also a peculiar symptom of our connection with Infinite. The more one gets, no limit, no satisfaction, and more he will want. “I want more.” But it is Infinite, it is not finished. How many recipients there may be but no bankruptcy. So any member living in the Infinite, as much he gets he wants more and he’s also accommodated there.