His Divine Grace Çréla Bhakti Rakñaka Çrédhara Deva Goswämé Mahäräj
start of side B, 12.12.81
Çréla B.R. Çrédhara Swämé : … Just as Bhagavad-gétä says:
indriyäëi paräëy ähur , indriyebhyaù paraà manaù
manasas tu parä buddhir , buddher yaù paratas tu saù
["The learned proclaim that the senses are superior to inert objects, the mind is superior to the senses, and the faculty of resolute intelligence is superior to the mind. And he who is superior to the intelligence is the soul himself."] [ Bhagavad-gétä , 3.42]
In short, three or four steps given here in the middle, but more elaborated in details there are seven stages. In Gétä from the matter, then indriya second, then third is mind, and the fourth is judiciousness - reason, and the fifth - soul. But these, in four, but in details there are so many subdivisions also. Bhür-, Bhuvar-, Svar-, Mahar-, Janar-, Tapar-, Satya-loka. Then soul means Brahma, there, yaù paratas tu saù, the saù represents Brahma; and indriya the second or third stage.
Or the stone, that is also sub divided, the stone, the water, the gas, the hill, the heat, the ether, so many sub divisions in the matter also. In one word it is matter, but sub divisions from gross to fine you will find. In matter also, in the stone also you'll find the earth, the stone, the coal, the gold, the wood. So many things, hard things, gold, the silver, so many things in the sub division in the material world, and big division, that is the solid, the water, and then the heat, then the gas, then the ether, in this way.
But all these felt by the senses, indriyäëi paräëy ähur ; the senses are better than all the different conceptions of the solid. Then, the faculty of justice is categorically different from that of thinking, the impulse, "I want this, I don't want that." That sort of feeling is lower. And higher is, "No, don't want that, it will produce such bad effect in you," judiciousness, reason, intelligence. And then there is citta, ahaìkära, so many gaps not mentioned in Gétä. And then comes that soul, the realm of soul.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Nitäi Gaura Hari bol!
Nitäi Gaura Hari bol! Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
Nitäi. Nitäi. Nitäi. Nitäi. Nitäi. Nitäi. Nitäi. Dayäl Nitäi.
Devotee : Mahäräj. The conditioned soul gets some attraction to Lord Çiva at Maheça Dhäma. What is the position?
Çréla B.R. Çrédhara Swämé : Yes. There is a master of this Mäyä, not a slave, slave of misunderstanding. But above misunderstanding he's in the relativity of misunderstanding, from the masterly position. In Båhat-Bhägavatämåta, Sanätana Goswämé has represented in this way. When one is liberated the Mäyä Devé comes to him, "Why do you leave me? I like to serve you, you don't forsake me." In this way with submissive attitude she again comes to offer her service to Çiva, that is, the liberated soul. But if he's enticed by that charm, he may again enter here. But indifferently he can leave, "No, no, I have my engagement, I have my duty. Therefore I have no time to satisfy anybody by taking his service. I have my Lord, I must serve Him." With this attitude, çraddhä within him, he neglects it and goes up.
svadharmma-niñöhaù çata-janmabhiù pumän , viriïcatäm eti tataù paraà hi mäm
avyäkåtaà bhägavato 'tha vaiñëavaà , padaà yathähaà vibudhäù kalätyaye
["A person who executes his occupational duty properly for one hundred births becomes qualified to occupy the post of Brahmä, and if he becomes more qualified, he can approach Lord Çiva. A person who is directly surrendered to Lord Kåñëa or Viñëu in unalloyed devotional service is immediately promoted to the spiritual planets. Lord Çiva and other demigods attain these planets after the destruction of this material world."]
[Çrémad-Bhägavatam, 4.24.29]
Mahädeva (Lord Çiva) says, that if one can perform his duties consecutively for a hundred births in varëäçrama-dharma, he attains to the position of Brahmä. Svadharmma-niñöhaù çata-janmabhiù. Svadharmma - varëäçrama-dharma - it has been sanctioned, given by the Veda, "do this."
yataù pravåttir bhütänäà , yena sarvvam idaà tatam
svakarmmaëä tam abhyarccya , siddhià vindati mänavaù
["A man achieves perfection by the performance of the appropriate duties prescribed for him according to his qualification. By the execution of his duties, he worships the Supreme Lord from whom the generation and impetus of all beings arises, and who permeates and pervades this entire universe (exercising His Supreme qualification of Lordship over one and all."] [ Bhagavad-gétä , 18.46]
In Bhagavad-gétä , niñkäma. In Bhägavatam [2.1.6] also:
etävän säìkhya-yogäbhyäà svadharmma-pariniñöhayä
[janma-läbhaù paraù puàsäm ante näräyaëa-småtiù]
["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."]
Yoga , säìkhya, säìkhya-jïäna, yoga, añöäìgädi yoga, and svadharmma-niñöhaù, niñkäma-karma-yoga in varëäçrama. Etävän - 'so far they can lead us, up to liberation,' etävän - so much they can come.' Then, janma-läbhaù paraù puàsäm ante näräyaëa-småtiù, then the fulfilment of our life in the service of Näräyaëa, that we must get through çraddhä from a Guru. The positive, the visa, and passport may be given by these three classes - this yoga system, Paramätmä, those who are progressing towards the conception of Paramätmä. And the conception of this varëäçrama-dharma as entrusted to us. And niñkäma - 'we are doing because Veda has recommended this for our good, and don't want anything as the consequence.' With this attitude if the varëäçrama-dharma is discharged, then also we can get the passport. And also, säìkhya-jïäna, neti, neti, neti - 'this is not, this is not, this is not, this is all gross, all gross, all gross. I am soul, I am consciousness, I am spirit,' - the elimination, the säìkhya-jïäna.
Etävän säìkhya-yogäbhyäà svadharmma-pariniñöhayä, janma-läbhaù - but the real fulfilment of life, ante näräyaëa-småtiù - after that, the memory of Näräyaëa, memory of Näräyaëa, His consciousness, Näräyaëa consciousness, or Kåñëa consciousness, that can give us proper fulfilment. That is the visa into the Svarüpa-çakti realm.
Hare Kåñëa. Hare Kåñëa.
Clear?
Devotee : Yes. But they say sometimes that Maheça Dhäma is spiritual, but it seems to be more taöasthä .
Çréla B.R. Çrédhara Swämé : Spiritual, but Maheça Dhäma's of two kinds: first in the relativity of Mäyä, then the Sadäçiva, the devotee Çiva. He may be gåhastha, he may be entangled with them, but he can conceive that he has got his superior position, superior realm, and he is holding the lowest position of that sphere. So, svadharmma-niñöhaù çata-janmabhiù pumän viriïcatäm eti - one who can satisfactorily discharge his duty of varëäçrama for a hundred lives, births; then he gets the position of Brahmä, who is the leader of the whole varëäçrama here.
Tataù paraà hi mäm - then Mahädeva says: "After this, if he can continue in this way, then he comes to my position," tataù paraà hi mäm. Viriïcatäm eti - that is Brahmä. (padavim labhate?) and then, tataù paraà, after that Brahmä is the creator and manager of this. And I am like (rastraputi?) Brahmä is like a prime minister, and like king the position is held by the Çiva, in the relativity with this brahmäëòa. He can even dismiss the prime minister and dissolve the parliament; a higher position, tataù paraà hi mäm. Mäm, what is mäm? Avyäkåtaà - "Not much power is endowed in me. I am a little indifferent." Tataù paraà hi mäm, avyäkåtaà, a-vy-äkåtaà - not well specified, sometimes non-differentiated, with tyäga and vairägya, the renunciation and the abnegation, that is the principle thing in me to be traced."
Mäm avyäkåtaà bhägavato 'tha vaiñëavaà padaà , "Then above me there is another realm which is inhabited by the bhägavata, the followers of Bhagavän, bhägavato 'tha vaiñëavaà padaà; and they attain that as known as vaiñëava-pada, Vaikuëöha, vaiñëavaà padaà .
Yathähaà vibudhäù kalätyaye , and every soul can get the attainment, and at the kalätyaye, when the wholesale dissolution, the highest dissolution is ordered, at that time I can also get, legions can join them, and anyone may have that chance if they can move properly."
svadharmma-niñöhaù çata-janmabhiù pumän , viriïcatäm eti tataù paraà hi mäm
avyäkåtaà bhägavato 'tha vaiñëavaà , padaà yathähaà vibudhäù kalätyaye
"O gods, this is the situation." Mahädeva says in Bhägavatam.
So we are to get some conception, what is what. How to measure exploitation, renunciation and devotion; devotion is this scriptural devotion and this love devotion. And here, karma also, regulated work - exploitation, and non regulated working - like goondäs and so many, vikarma, vikarma, karma, then jïäna, yoga, säìkhya, Vedänta, in this way. Then the positions, then Brahmä, Çiva, and then the master of Mäyä Çiva and then the servant of Viñëu, Näräyaëa Çiva, and then the Vaikuëöha, and then the Goloka.
That will be my, have some conception; the map, that is the map we are to consult. 'Here is America, here is Australia, here is Japan, here is this that, and on east side, west side of map.' And if we are to go in a ship we must have the map, and the lifeboats, and so many things, the compass.
Hare Kåñëa. Hare Kåñëa. Gaura Hari bol!
And also, not only by those supposed emblems, but a practical knowledge, "That this is, yes, it is (Bharata Marsagara?) The position of this lighthouse and this verified; then I have come to Pacific. Here I find these are the signs." That guide is more reliable, not theoretical but practical, çabde pare ca niñëätaà .
[tasmäd guruà prapadyeta, jijïäsuù çreyaù uttamam
çabde pare ca niñëätaà , brahmaëy upaçamäçrayam]
["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."] [Çrémad-Bhägavatam, 11.3.21]
Not only theoretical knowledge of the map but some practical experience of the way, such Guru is reliable and can save us, give us the real position.
Nitäi. Nitäi Gaura Hari bol!
Devotee : Guru Mahäräj, does a jéva attain the position of Çiva?
Çréla B.R. Çrédhara Swämé : Yes.
Devotee : He becomes a Lord Çiva?
Çréla B.R. Çrédhara Swämé : He can be Çiva. When he's out of Mäyä's clutches, he's out of Mäyä; and the Vaikuëöha devotee is more than Çiva. A spiritual molecule when he's free from the clutches of exploitation tendency, he's known as Çiva. Päça-baddho bhavej jévaù päça-muktaù sadäçivaù - when he's enticed, entangled, he's jéva. And when he's free of that tie then he's Çiva, çivo 'ham. But Kåñëa says when He's blessing Uddhava: "You are more dearer; you are more dear to Me than Brahmä, Çiva, in this way, Uddhava."
[na tathä me priyatama ätmayonir na çaìkaraù
na ca saìkarñaëo na çrér naivätmä ca yathä bhavän ]
["Neither Brahmä nor Çéva are as dear to Me as you; My elder brother Saìkarñaëa is not as dear to Me as you, nor even Lakñmé Devé. Even My own Self is not as dear to Me as you."] [Çrémad-Bhägavatam, 11.14.15]
Na tathä me priyatama ätmayonir - not Brahmä. Na çaìkaraù - Çaìkaraù is also, Çaìkaraù means Çiva, Çiva also not favourite to Me.Na tathä me priyatama ätmayonir na çaìkaraù, na ca saìkarñaëo - even My elder brother Saìkarñaëa is not so favourite, not He. Neither Lakñmé Devé even, she's not My favourite. Naivätmä - even My own body is not so much valuable to Me, tathä me, as you are My favourite."
The bhaktas position, the position of a devotee is such. He's above Brahmä, he's above Çiva, he's above Saìkarñaëa, he's above Lakñmé, he's above Kåñëa Himself, by the sweet will of Kåñëa, free will of Kåñëa. Ahaà bhakta-parärdhéno.
[ahaà bhakta-parärdhéno, hy asvatantra iva dvija
sädhubhir grasta-hådayo , bhaktair bhakta-jana-priyaù]
[The Lord tells Durväsä: "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."]
[Çrémad-Bhägavatam, 9.4.63]
This is running on the way, in the way of love, not of justice; through affection.
In the physical sense, in the sense of law, as in India we find that husband is the master of the wife. But it may be that through affection the wife may be the guide of the husband, through affection it is possible; so another line, another line of love, no matter of right. So He says: "You are more than My own life." And it is not a false thing the Lord says. "My devotee is dearer to Me. If anything wrong, any danger comes to him, I must stand. 'First come to Me, and first finish Me, then you'll catch My son, My devotee." That is the attitude of the Lord. Any danger coming to the son, the father will go out, "No, no, first finish me, then you'll go to my son, to make any harm." It is the way of affection, and that is our solace.
So Mahäprabhu says: "You jéva, take that way, that department. Try to have a ticket, purchase a ticket of that department, çraddhä , through that devotion, and you will be…
And again that Uddhava says to the gopés that: "I want to be a creeper so that I can have feet dust of these divine damsels on my head. I want, I aspire after."
What things are, Mahäprabhu gave so great things to us, so great a thing for us, out of His innate magnanimity. And He's no other than Kåñëa because none can give such, can give away such right to any and everybody with being Kåñëa Himself. So the devotees say that He's no other than Kåñëa Himself. None can give. And not only Kåñëa, but Rädhä-Kåñëa combined, because it is the highest wealth of both of them. So both of Them combined is entitled only to give this chance to the ordinary soul.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Mahäprabhu Dayäl Gauräìga.
This is unthinkable…………………….?
anarpita-caréà cirät karuëayävatérëaù kalau
[samarpayitum unnatojjvala-rasäà sva-bhakti-çriyam
hariù puraöa-sundara-dyuti-kadamba-sandépitaù
sadä hådaya-kandare sphuratu vaù çacé-nandanaù ]
["May that Lord, who is known as the son of Çrématé Çacédevé, be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in this age of Kali by His causeless mercy to bestow what no incarnation ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of His service."] [ Caitanya-caritämåta, Ädi-lélä, 1.4]
"What loss I am incurring, neglecting this chance. Whom should I say, whom should I tell, and who will believe that such a great chance I am missing, consciously? Whom should I tell about my disastrous misfortune?"
durllabha mänava janma labhiyä saàsäre , kåñëa nä bhajinu duùkha kahiba kähäre?
Bhaktivinoda Öhäkura says: "To whom should I divulge my heart? Who will care to give audience? Such a great chance I am trampling under my feet - I have got this human birth, and I have just come near the vicinity of the greatest fortunes and I neglect them?"
Hare Kåñëa. Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
Nitäi Gaura Hari bol! Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
……..
[the next few lines are added from Sermons of the Guardian of Devotion, Vol. 2, p97]
[Devotee: We have heard that the nine islands of Navadwépa represent the nine fundamental processes of devotional service.
Çréla B.R. Çrédhara Swämé : The Holy Çré Navadwépa Dhäma is envisaged as a lotus flower. The centre of the lotus is the birthplace of Mahäprabhu and it represents ätma-nivedanam or self-surrender. One has to first surrender, and then all the practices of devotion follow. The petals of the lotus represent çravaëam, kértanam, smaranam, pädasevanam]
…then arcanam, vandanam, däsyam. Then sakhyam, half this side and half that side of the Ganges, divided, the sakhyam it is divided by the Ganges, half this side half that side. And ätma-nivedanam, that is the middle of the lotus…
Devotee : Whorl.
Çréla B.R. Çrédhara Swämé : That is the birthplace of Mahäprabhu, ätma-nivedanam. So, first to surrender, ätma-nivedanam, and then the çravaëam, then kértanam, then smaranam, pädasevanam, arcanam, vandanam, däsya, sakhya divided, and then again so up, nine islands, nine petals of the lotus.
Hare Kåñëa. Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
Devotee : Mahäräj.
Çréla B.R. Çrédhara Swämé : Yes?
Devotee : Kåñëa appears once in a day of Brahmä. How often does Mahäprabhu appear?
Çréla B.R. Çrédhara Swämé : That very day, Mahäprabhu as Rädhä-Govinda combined, but every Kali-yuga He also comes to spread saìkértana, Näma-saìkértana.
Devotee : Every Kali-yuga?
Çréla B.R. Çrédhara Swämé : Every Kali-yuga. And every Dväpara-yuga Kåñëa also comes, but that all partial representation, not Svayaà-Bhagavän. The Yugävataras are not Svayaà-Bhagavän. Svayaà-Bhagavän only comes once in the day of Brahmä. And that rädhä-govinda-milita-tanu, Mahäprabhu, that also comes once in a day of Brahmä. All other yugas, Dväpara, ordinary are Kåñëa ävatara and Gaura ävatara only to preach Näma-saìkértana and Their paricarya. Dväpare paricaryäyäà kalau tad hari-kértanät.
Nitäi Gaura Hari bol! Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
Nitäi Gaura Hari bol! Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
…
But Navadwépa Prabhu goes away without taking prasädam here, is it?
Devotee : I have taken this morning Mah äräj.
Çréla B.R. Çrédhara Swämé : Taken, oh, once you have taken.
Devotee : Mah äräj, I have one question. In Navadwépa-bhäva-taraìga by Bhaktivinoda, he is actually having visions of different pastimes of the Lord on the different islands?
Çréla B.R. Çrédhara Swämé : Yes.
Devotee : He writes it in the way where he seems to be aspiring to see these visions. Is he actually seeing these visions, or by his power…..
Çréla B.R. Çrédhara Swämé : Yes, of course. He's inspired, that vision to him is inspired. The Dhäma has inspired, has given true perspective of Him Himself, the Dhäma. "See Me." According to the degree of devotion one's inspection is of different type. As in the case of a doctor, a doctor sees a patient according to his capacity. The higher intelligence can see deeper. Everywhere, such is the case. The politician, a higher politician can see something.
yä niçä sarva-bhütänäà , tasyäà jägarti saàyamé
yasyäà jägrati bhütäni , sä niçä paçyato muneù
["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 un-interrupted 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-gétä , 2.69]
The detector, according to his own position can see so much deeper. The x-ray can see deeper, microscope can see deeper. So according to the capacity the vision comes off, revelation, revelation according to his capacity, deserving. Deserve and have.
mallänäm açanir nåëäà naravaraù stréëäà smaro mürttimän
[gopänäà svajano 'satäà kñitibhujäà çästä svapitro çiçuù
måtyur bhojapater viräò aviduñäà tattvaà paraà yoginäà
våñëénäà paradevateti vidito raìgaà gataù sägrajaù ]
["O King, Çré Kåñëa then appeared as a thunderbolt to the wrestlers, as the supreme male to the men, as Cupid incarnate to the ladies, as a friend to the cowherdsmen; as an emperor to the wicked kings, as a child to His father and mother, as death to Kaàsa, as the universal form of the world to the ignorant; as the Supreme Truth to the yogés, as the Supreme Worshipful Lord to the Våñëis - and along with Baladeva He entered the arena."]
[Çrémad-Bhägavatam, 10.43.17]
Kåñëa entering into the retina of the wrestlers, but different types of people are having different views of Him, according to the inner eye. They're seeing Him like that in different ways, different attitudes, different degrees of consciousness. Variety, variegatedness of the experience, everywhere it may be applied in every case.
Hare Kåñëa. Hare Kåñëa. Gaura Hari bol! Nitäi. Nitäi. Nitäi.
You must put questions, and to have analysis, that this is unintelligible, I want detailed analysis of the same.
Gaura Hari bol! Gaura Hari bol!
Other wise we shall think that you are satisfied. Ha, ha, ha, ha.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
Nitäi Gaura Hari bol! Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
Devotee : Mahäräj, in America, or even here, when we are travelling, sometimes we keep japa-mälä and chant quietly in public. In public sometimes we chant quietly. Is this proper?
Devotee : He's asking can we do in public our japa, no fault?
Çréla B.R. Çrédhara Swämé : Yes. You can do; no fault. The inquiry may come; you will get opportunity to speak to them why you are doing. Why? What makes you chant this Name in this way? But if you are afraid that I won't be able to explain to them, ha, ha, then you may, ha, ha, do it within. But still, of course, you may say, "Yes, I have got such faith. I have got such faith. I am doing." And through the sound medium I can go to the truth. I can go to the truth. Sound is the medium utilised everywhere for every case. And here also why not sound should be the medium? So through the medium of sound I want to reach, my mind wants to reach to the place of origin of the sound. The vibration, the origin of the vibration I want to reach with the help of the sound. And one who will have to reach is more subtle than the sound. Sound is really gross thing for him, the ätmä, the soul, is more sound, subtle. So with the help of the sound, sound in the ordinary sense, but really, that sound is more subtle, the Vaikuëöha-çabda. More sound and more subtle and more efficacy, everything more efficacy, living capacity, that sound. And my soul is a gross thing in comparison to that. But when it is touching my ears I can find that it is very subtle and I am gross, when I consider myself to be a bundle of material things around the spiritual existence, sound.
When this body will no longer exist, that sound will exist. The sound will exist, it is undying. Its origin comes from Goloka, Våndävana; the finest plane ever known to the world, the finest of the finest plane ever known.
Just as electric, ethereal, or finer, finer, so the finest ever known to the world is the layer of beauty and sweetness and love, the most original conception of existence ever known to any consciousness. And that is most universal. "I don't want love. Love means sacrifice. I don't want love." None can say, if he knows the real meaning of love, "I don't want." "I don't want power. I may misuse it, in possession of a power is a great responsibility. Love also is a responsibility, but love I want from the higher, shelter in the loving lap, in the loving consideration. There, everyone will love me. I shall enter a domain, where in home, home is sweet, why? Everyone has some attraction and love, some blessing over me. So that is 'home is sweet.' Why? All favourable, all loving, all trustworthy, so home is sweet. So we want to go back to home; home, sweet, sweet home.
Gaura Hari bol!
svarüpe sabära haya, golokete sthiti: muktir hitvän-yathä-rüpaà svarüpeëa vyavasthitiù
["This is Våndävana, Våndävana is so friendly, so sweet, so near to us, and such a well-wisher of ours. We are quite at home there, sweet, sweet home. In our innate and innermost existence, we are members of that plane."]
Self determination, the stage of self determination, as much as our self can attain, that is our most interest. And that is home, that is Goloka, that is the plane of Kåñëa. The flute sound, the sound of His flute, the most attractive. Ha, ha. Rüpa Goswämé gives the description, babhräma vaàçé-dhvaniù:
[rundhann ambubhåtaç camatkåti-paraà kurvvan muhus tumburuà
dhyänäd antarayan sanandana-mukhän vismäpayan vedhasam
autsukyävalibhir balià caöulayan bhogéndram äghürëayan
bhindann aëòa-kaöäha-bhittim abhito babhräma vaàçé-dhvaniù ]
[The most attractive sound is the sound of His flute. Çréla Rüpa Goswämé 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 Brahmä, distracting the mind of the indomitable Baliräja 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 Kåñëa's flute wandered all around."]
Began to reverberate, how? (Dvavisthati yam brahma?) When the sound has entered into the ear of Brahmä, he's reaction is, "What suggestion is coming, from what circle, what is this, puzzling me?" Then Anantadeva, who is keeping the whole, the infinite, that is within His attractive love, lap, containing so many material existence, Ananta. His head being, revolving, or what is this? When the brain is…
Devotee : Reeling.
Çréla B.R. Çrédhara Swämé : Reeling the head of the total force that has gathered all these brahmäëòas , so many lustrous masses, so many balls of masses. His head is reeling - vibration producing that, in such way. And attacking the inner most heart of Rädhäräëé and the sakhäs. And the cows they're also, their ears up, "What way we are wanted to go?" Ha, ha. So many suggestions are coming from that sound, to respective parties.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
Does your mother feel any interest? Can she understand?
Devotee : Yes. She very much likes coming here Mahäräj .
Çréla B.R. Çrédhara Swämé : Yes, she can understand also, but no question from her side?
Devotee : I was thinking that I have been a gurukula teacher and I have noticed that when the children reach to be fourteen-fifteen then we are loosing them. Material desires are taking over them so much that they don't want to become Kåñëa conscious. They want to be in mäyä. What to do for these children?
Çréla B.R. Çrédhara Swämé : If we will good for them, and that your good will for them, that will help you to devise a means for the time being. The children, they have got their different capacity and attitude and you are to deal accordingly. Where there is will there is way. You have got good will for them and that will help you to devise a means what will be necessary for the time being, na hi kalyäëa-kåt kaçcid, durgatià täta gacchati.
[pärtha naiveha nämutra, vinäças tasya vidyate
na hi kalyäëa-kåt kaçcid , durgatià täta gacchati]
["O Arjuna, son of Kunté, the unsuccessful yogé 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-gétä , 6.40]
The internal Guru, the caitya-Guru, will help you if you are earnest to help them in that way in Kåñëa consciousness. Caitya-Guru is there. You'll think about your mahanta-Guru also, and ask, "What shall I do in this case? Please give suggestion to me." And if you are sincere the suggestion will come and guide you. Only sincerely you are to pray. He is everywhere. He's within you, and you ask Him, "My Master, what am I to do in this case? It is a peculiar case, a new case to me I think, so give me suggestion." And if you are sincerely asking that will be fulfilled. Whatever you do with sincerity, that will be accepted from His side. Na hi kalyäëa-kåt kaçcid, durgatià täta gacchati.
Our inner thing is a simple thing, only acquired thing in this world, that is complex and it is misguiding, misleading. The complexity, we are afraid of the complexity, crookedness, artificiality, too much egoism, self interest, all these things have made the situation very complex.
arja sajarle brahmana hrday, arjamam brahmane saksat?
The simplicity is the main quality in a brähmaëa , brähmaëa heart. One who is simple, he's a brähmaëa, really simple. He wants to avoid the brähmaëic nature, wants to avoid the diverse offerings of this mundane nature. He wants him to direct towards some higher direction. He does not appreciate or does not like the complex offerings of presentation from the, from this mundane environment. Apathetic, on the whole apathetic to the offerings of the mundane nature, and he has got some approximate tendency towards the spiritual existence. That is brähmaëa. And simplicity is there; unto the simple heart, the son. Ha, ha.
Hare Kåñëa. Gaura Hari. Gaura Hari. Gaura Hari.
Crookedness is our enemy.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
You are to go back now to Mäyäpur?
Devotee : To Mäyäpur, yes.
Çréla B.R. Çrédhara Swämé : Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
She's a teacher in Gurukula where?
Devotee : In Los Angeles.
Çréla B.R. Çrédhara Swämé : Los Angeles. That is the zone of Rameçvara Mahäräj?
Devotee : Yes.
Çréla B.R. Çrédhara Swämé : Hare Kåñëa. Gaura Hari bol! Nitäi Gaura Hari bol!
Where is Arundhati now?
Devotee : Wife of Pradyumna.
Çréla B.R. Çrédhara Swämé : Mother of Anirudha.
End of recording, 12.12.81
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