His Divine Grace Çréla Bhakti Rakñaka Çrédhara Deva Goswämé Mahäräj
21st,22nd December 1981
Devotee : Guru Mahäräj, it's difficult for me to conceive how such a person, you know, should be dealt with. I mean, how should I see him? He takes birth in Navadwépa Dhäma yet he doesn't worship Mahäprabhu, externally…
Çréla B.R. Çrédhara Swämé : Mahäprabhu instructs to Jagadänanda Paëòita: "You go to Våndävana, show your respect from a distance, but don't mix with them closely." So general respect we must have for this Dhäma, but not particular attention to the present inhabitants, not coming in close connection with them, but a distant respect. That should be our policy.
Though outwardly we do not feel anything favourable in them, but still, the furthest connection of this Dhäma will bring some distant future goodness for them, which at present we can't feel and we can't get benefited by that. So from a distance we show some revered attitude but don't go closely to have their influence. Mahäprabhu asked Jagadänanda Paëòita when he stayed in Våndävana.
våndävana jayje nara lekhi atara?
[çéghra äsiha, tähäì nä rahiha cira-käla
govardhane nä caòiha dekhite 'gop äla' ]
["You should remain in Våndävana for only a short time and then return here as soon as possible. Also, do not climb Govardhana Hill to see the Gop äla Deity.]
[ Caitanya-caritämåta, Antya- lélä , 13. 39]
"Don't stay there for a long time, govardhane nä caòiha dekhite 'gop äla' . "To have a look of that Giridhari, don't try to climb up on the hill." And about the vraja-väsé, "From far off you will show respect to them but don't come in closer connection with them." And Sanätana Goswämé, Kaviräja Goswämé has written:
paçcimera loka saba müòha anäcära
tähäì pracärila doìhe bhakti-sadäcära
[The people in general on the western side of India were neither intelligent nor well behaved, but by the influence of Çréla Rüpa Gosvämé and Sanätana Gosvämé they were trained in devotional service and good behaviour.] [ Caitanya-caritämåta, Ädi-lélä, 10.89]
Sanätana Gosvämé and Rüpa, they preached there the good conduct, bhakti-sadäcära, the devotee-like practices they preached there. Because they're all müòha anäcära, they're foolish and their practices were not very pure in Våndävana. We find in Caitanya-caritämåta - paçcimera loka saba müòha anäcära tähäì pracärila doìhe bhakti-sadäcära. So on the whole we come that they have got fortune so they have come in connection with that Dh äma , but at present that is not properly developed, so we cannot get any benefit by their association. But Your connection with Vraja-Dh äma they have got, very meagre. In this way we should tread with them. Hare Kåñëa.
Devotee : Bhaktisiddhänta, one book I've been reading on Bhaktisiddhänta, he talks about [sumati, sumati?]
Çréla B.R. Çrédhara Swämé : [Sumati?]
Devotee : Yes, a good disposition.
Çréla B.R. Çrédhara Swämé : Yes. That [sumati?] su means good but good to its extremist sense must come in Kåñëa devotion, Kåñëa consciousness.
'dvaite bhadräbhadra-jïäna , saba-'manodharma'
['ei bhäla, 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-caritämåta, Antya-lélä, 4.176]
The calculation of good, bad, in this misconceived area, the wholesale is false. But good and bad in the real plane of Kåñëa consciousness, both is good. The opposition party and the real party, both have got some good position, efficacy. In a good government land the opposition party has got also some value. And the evil government, when in the land there is evil government is standing, so both parties are bad. So what is good and bad, the intrinsic value we must try to observe, what is the criterion of good and bad. And the exploitation and renunciation, both are bad. And service is good. And service is of two kinds - one calculative and another surrendered. Surrendered service is the highest type of service, and that is found in Våndävana. Kåñëa consciousness. Slavery to the extreme, and gain also to the extreme. Service means to accept slavery. He's so good that if we can have the connection of slavery to Him we will be saved, so good.
As much degree of slavery we will be able to accept, we may attain such height of goodness. It is quite reasonable. Otherwise we won't have any entrance into that holy land, the holiest land. Holiest land - we can have admission only if we offer our service to the extreme point of slavery - then we can be admitted, entered into that area, land. And unconditional, slavery of course is unconditional. That must be very heartful. Then we may be accepted to that holy domain. But slavery in that domain, that is far, far better, than the mastery of this land of exploitation, that of reaction. Reaction is very, very bad. And in the middle, the land of renunciation, that is neither good nor bad, nothing, zero. That is zero……………………..?
Devotee : Guru Mahäräj, you mentioned that Çréla Bhaktisiddhänta when he put on the brähmaëa's thread that previously Jéva Goswämé had written that one would have to take birth in the family of a brähmaëa to become a brähmaëa, but that some later mahäjana would change the rule. Is this…
Çréla B.R. Çrédhara Swämé : Jéva Goswämé has written that ordinary sädhus, the yog és , brähmaëas, Çaìkara, all these schools, they say that, "By the dint of our knowledge, the yoga and the devotion, we can destroy all the actions. But except, save and except, those actions that are being attached to this body to suffer, except this." But the devotee school say, "No. The impurity for which this present attachment of the race, or anything, that also can be done away with by the influence of Kåñëa-Näma." Prärabdha , prärabdha-karma - those karma that is already attached to be suffered or enjoyed in this body - that is prärabdha-karma. The other schools they think that without prärabdha that this body's attached karma all other karmas may be finished.
But the bhakta school says that by taking Hari-Näma, it is not possible by yoga and jïäna and other things, but by Kåñëa-Näma one can get rid of all sorts of impurities, even in this birth, in this body. This body is the outcome of previous good and bad actions, but this also is purified, the prärabdha-karma.
Now, the question is if the prärabdha-karma is purified then one comes to the highest birth of a brähmaëa . Jéva Goswämé says that he attains the position of a brähmaëa body. But, a brähmaëa body, brähmaëa boy, until and unless he's given the sacred thread and mantram he's not considered to be eligible to do the work of a brähmaëa. Brähmaëa boy only when he's conferred with [upavit?] samskara, then also he's eligible to worship Näräyaëa and do all other sacrifices what only the brähmaëas can do. So by taking the grain one is purified and becomes, attains the stage of a brähmaëa boy.
And Jéva Goswämé says because we do not find any custom to give them sacred thread, so they must wait for the next birth. But Jéva Goswämé admits that anyhow, whatever caste he may be, if he takes the Name of Kåñëa then he discards the defects of his, of any other lower birth, and attains the position of a brähmaëa birth. It is admitted. It means he attains the position of a brähmaëa boy who has not been given any sacred thread. A brähmaëa boy until and unless he's given the sacred thread he is not admitted for the services of Näräyaëa and any other yajïä. So, there is no custom introduced here to give them sacred thread, consequently they're to wait for the next birth. That is the conclusion of Jéva Goswämé.
But our Guru Mahäräj came with that, "When, no harm if they can be given sacred thread. The custom will be introduced. Custom may be introduced." He says there is no such custom… but that may be introduced. Our Guru Mahäräj came to introduce that thing what was not before, because he said that the two things are being given indulgence by not introducing that usage. What? Why? Those that get the Vaiñëava initiation, they think that they're lower than brähmaëa. So they must be encouraged that no longer they're in lower position, they're fit to do all these services. They should also be encouraged. For that purpose and another thing the so-called brähmaëas, they're proud of their flesh consciousness, they come to think that this Vaiñëava dékñä , who has got Vaiñëava dékñä , they are lower than us. So they're committing offence to the Vaiñëava. So the brähmaëas and the so-called other higher castes, they should not be given the chance of committing Vaiñëava aparädha . And at the same time, those that are taking the Vaiñëava mantra, they also should not think themselves lower, that they're unfit to do the worship of the worthy body brähmaëa can do, they cannot do that.
So for this two-fold help in the Vaiñëava society, this function, this usage, should be introduced. So Bhaktisiddhänta Saraswaté Öhäkura he boldly came forward to introduce this system for which Jéva Goswämé told that because that is not the usage, though qualitatively it is all right, but because there is no custom so they have got no other alternative but to wait for their next birth. Do you follow? Am I clear?
Devotee : Yes. Jéva Goswämé he wrote that someone would come, did he write that someone would come and introduce?
Çréla B.R. Çrédhara Swämé : Yes. If any mahäjana , if a great personage he'll come and introduce such custom, then it will be all right, no difficulty with rules of çästra . The fact, it is all right. But none has introduced such custom so they have no other alternative but to wait. But if any mahäjana comes and he begins such introduction, boldly, then it is all right from the standpoint of the fact, truth, it is all right. According to çästra siddhänta it is not wrong, but only no custom, no usage, so again it is stopped. But if any mahäjana comes and introduces such usage then it will be all right. And our Guru Mahäräj did that. He told, because two-fold disadvantages are found. The brähmaëa are committing offences against the Vaiñëavas, and the Vaiñëavas also think in their turn that they're very lower. They cannot attain, so the regular faith in the Name is also being disturbed in them. So it must be introduced.
brähmaëänäà sahasrebhyaù satra-yäjé viçiñyate
satra-yäji-sahasrebhyaù sarvva-vedänta-päragaù
sarvva-vedänta-vit-koö yä viñëubhakto viçiñyate
vaiñëavänäà sahasrebhyaù ekäntyeko viçiñyate
["Among many thousands of brähmaëas, a yajïikabrähmaëa is best. Among thousands of yajïikabrähmaëas, one who fully knows Vedänta is best. Among millions of knowers of Vedänta, one who is a devotee of Viñëu is best. And among thousands of devotees of Viñëu, one who is an unalloyed Vaiñëava is best."]
[Hari-Bhakti-Vilä, 10.117] + [Bhakti-Sandarbha, 117]
That he is a devotee of Viñëu he is superior to crores of ordinary vaidäntik brähmaëas. A practical brähmaëa is better than a birth brähmaëa, practical means one who commits, who performs yajïa, etc., worships Kåñëa. And those that worship with material things, one who can worship with the help of his consciousness, he will be preferred, given more preference, vedänta-vit. Then the vedänta-vit they think that their goal is non-differentiated consciousness, so if one can have the idea of differentiated consciousness, then he will hold the higher position than crores of such vaidäntik brähmaëas, those who are suffering from the disease that spirituality means non-differentiated Brahma. So Viñëu bhakta, who can see the Personality in consciousness, they will be far more superior. And viñëubhakto sahasrebhyaù ekäntyeko viçiñyate, and amongst the devotees who regulates themselves according to çästra and calculation, they're of lower order, in Vaikuëöha. And those that can have exclusively surrendered to the service of the Absolute Entity with the inner most love and faith……………they're of the highest order.
……..
Devotee : When the disciple isn't in the physical presence of his Guru, is it the same for him, his physical presence?
Devotee : What's the question?
Devotee : When the disciple is not in physical presence of a Guru, is it as, you know, as um spiritually benefiting, as being, you know, apart?
Devotee : Any spiritual difference?
Devotee : Yes, any spiritual difference?
Devotee : Being physically together and being many miles away, any difference in the spiritual condition or not? He's asking.
Çréla B.R. Çrédhara Swämé : We can get benefit only through çraddhä . Guru's position should not be considered as mundane. He should not be identified with his mundane appearance. Only through çraddhä we are able to approach him, from far off also. But still of course by physical vicinity we can get the chance of hearing from him, and also many practical dealings that may help us about the knowledge of vaiñëava-sadäcära - what should be the conduct of a Vaiñëava. All these things we can have some sort of conception. But çraddhä must be there. Physical closeness or distance, in both cases çraddhä or faith, respectable faith, must be there. And in the lower stage that physical nearness has got some more efficacy. By his movements, by his talks, instructions, we are to learn the spiritual etiquette and also many spiritual ideals also many be cleared, ideal thoughts. Physical vicinity will be useful in the lower case, lower stage, but çraddhä must be there, that is faith. Otherwise we may commit offences. Physical nearness if devoid of faith then that may be the cause of offences against Gurudeva.
Sometimes senior Godbrothers may be very useful in helping our dealings to Gurudeva, for the beginners. His conduct may not be very clear and helpful always, so in that case some senior Godbrothers may come to help us, to explain his movements and do away with the differences.
éçvaräëäà vachaù satyaà , tathaivacharitaà kvachit
teñäà yat svavacho yuktaà buddhimäàs tat samächaret
[Çrémad-Bhägavatam, 10.33.31]
The instructions of the great personages are always true, but their conduct, their practice may not be always useful to the beginners. Vachaù satyaà, tathaivacharitaà, acharitaà, not always may be useful, but their words are always useful, instructions but not their practices always. So, fair understanding persons will accept those practices that are backed by his words, svavacho yuktaà buddhimäàs tat samächaret, they will accept them also. Because from his higher stage he may do something that will not be useful in my stage. He has such spiritual power that little defects may not harm him in any way in the practice, little defects in practice may not harm him. So éçvaräëäà vachaù satyaà, their instructions should always be followed, but their conduct not always. Only those conducts, practices, that are in consonance with his instructions, they should be accepted by the fair-minded beginners. Teñäà yat svavacho yuktaà. Hare Kåñëa.
Devotee : Guru Mahäräj, I had one question about…
Çréla B.R. Çrédhara Swämé : Do you follow what I say?
Devotees : Yes, I understand. Yes Mahäräj.
Çréla B.R. Çrédhara Swämé : Am I clear?
Devotee : Very clear.
Devotee : We shouldn't try to imitate those who are very advanced.
Çréla B.R. Çrédhara Swämé : Not imitate but follow, not imitation but to pursue. Not anukaraëa but anusaraëa. Anusaraëa and anukaraëa - one is imitation and another to follow the footsteps. These things are different. What did you say?
Devotee : Well my question was that, is there a fixed number of living entities or does Kåñëa always expand the number of living entities? Does He increase always?
Çréla B.R. Çrédhara Swämé : What does he say?
Devotee : Is there a fixed number? Jévas, jévätmä, is there a certain number fixed, or Kåñëa can create more, expand the number? Generally we are told asankhya.
Çréla B.R. Çrédhara Swämé : Yes, we think it as asankhya, innumerable.
Devotee : Immeasurable.
Çréla B.R. Çrédhara Swämé : There was a question that whether jéva is free? If Kåñëa is omniscient then how jéva's action can be free? Do you follow? Kåñëa is omniscient, God is omniscient, He knows everything, so the future of the jéva also. Then jéva is compelled to retrace that way then how he is free if it already fixed? Do you follow?
Devotee : Yes.
Çréla B.R. Çrédhara Swämé : This naughty question. One Doctor of Philosophy put me this question in U.P. Allahabad. Ultimately he joined our Mission, that Kapoor jé in Våndävana.
Devotee : Oh yes, O.B.L. Kapoor.
Çréla B.R. Çrédhara Swämé : Oudh Bihari Lal Kapoor. He put me this question. Then I put another question to him, God is free or not? He said, "Yes." And He's omniscient. How you can harmonise with the omniscience and free will of God? I put this question. If He's omniscient He knows His future and He must go by that fixed road, then how He can be free? So jéva's freedom, and he's also part of the freedom of the Lord, and his knowledge and understanding also a part of the Supreme. But if it is innumerable then how God is omniscient? If He does not know what is the number of the jéva soul then how He can be…
Devotee : All knowing.
Çréla B.R. Çrédhara Swämé : …in a position of omniscience? He does not know, God does not know? So we are in the plane of limitation and counting. The laws and rules of the world of Infinite is something more. So He knows everything, He knows Himself. And also sometimes it is stated that He cannot finish Himself. Both such characteristics going on. He knows Him, and also it is mentioned in Bhägavatam that His potency is also not of less importance. Sometimes He Himself cannot measure the utility and capacity of His potency. That is also infinite. His every aspect is infinite.
So that is peculiar thing, peculiar thing that is not to be harmonised in our limited brain. The adhokñaja, the ways and nature of the Infinite cannot be understood by our puppy brain, puppy brain. We must be conscious of the fact. And so, the Bhägavatam has repeatedly requested us not to go to measure the Infinite. But submit to your own respective duty, you'll draw more benefit thereby. Don't go to measure the immeasurable. That is loss of energy. That is not possible for you. So if you get some insinuation from within that avoiding for inquiry into the Infinite, mind your duty what is attached to you, you'll be more benefited thereby. And this is not your department. That will be wild goose chasing. It is impossible for you to measure the Infinite, so why waste of energy, jïäne prayäsam udapäsya [Çrémad-Bhägavatam, 10.14.3]. Be satisfied with the knowledge that you have come to Him, He's such and such, and one drop is sufficient to inundate you wholly. One drop of nectar is sufficient to inundate the whole earth, of your, infinite of your conception. Why do you bother only for knowing, knowing, knowing? It is immeasurable. So your inquisitive tendency is not very wholesome. Try to utilise you in the service of Him. Wherever you are posted try to give you wholly there, dedicate you there in your located position, and then from there you will benefit yourself to the highest degree.
Jïäne prayäsam udapäsya namanta eva jévanti . Jïäna sunya bhakti - eho bähya äge kaha ära ["This is superficial; go further." Caitanya-caritämåta, Madhya-lélä, 8.51-313] Jïäna-miçrä , inquisitiveness, that is adulterated bhakti, devotion, not devotion proper. There inquisitive characteristic is predominating, that sort of service is adulterated service. "I shall do something, I can create something," this is karma-miçrä. "I can contribute something." This egoistic feeling, that is karma-miçrä. And, "I should know everything," too much curiosity to know everything, that is jïäna-miçrä.
Pure devotion, "Whatever given to me I am satisfied and I want to engage myself wholly in that point. Then that will be the best utility of my own self in human birth. Other tendencies are futile, not only futile, it is injurious, it is losing my time, wasting my time." This is pure bhakti. This is pure bhakti. Jïäna-sunya-bhakti, çraddhä proper, faith proper gives inspiration only to that. Karmaëy evädhikäras te , mä phaleñu:
[karmaëy evädhikäras te, mä phaleñu kadäcana
mä karma-phala-hetur bhür , mä te saìgo 'stv akarmaëi]
["I shall now describe niñkäma karma-yoga, the path of selfless action. You have a right to perform your natural prescribed duties, but you are not entitled to any fruits of that action. You should neither act with desire to enjoy the fruits of your work, nor, as a result, should you be attached to neglecting your duties."] [ Bhagavad-gétä , 2.47]
Never allow yourself to go into the calculation. Engage yourself deeply and deeply.
Mä phaleñu kadäcana mä karma-phala-hetur bhür , mä te saìgo 'stv akarmaëi.
When we enquire, we are surcharged with the spirit of enquiry, then that means some sort of doubt is there and attachment for the result, and the consequence. The underlying spirit under enquiry is that our attachment with the fruit, with the consequence of the work. Mä phaleñu kadäcana , whether I am doing, it will benefit some tasteful result to me or not. So that is anti slavery spirit. We must do our duty within the limit, within the limit.
And also we may be given the chance of leadership also, just as Guru, his function is always there, inspires you to do, to look after. Though that is also service, absolute service. One who has come to recommend and teach us what is Absolute service, he's also in the service, in the proper service. But still, we have to do something on behalf of Kåñëa, to look after the welfare of so many, and what line will suit which man, and also sometimes to punish them, sometimes to accept their services for Himself. These things done but only inspired by Kåñëa. They say this is abnormal, and in their normal position the Guru is also a servant, he's also serving Kåñëa by showing leadership to so many. He's more conscious with his connection with the upper world when serving.
"Because Kåñëa wants me to punish this man for this purpose I do. Not for punishment, nor for showing my superiority to him that I am punishing him, but Kåñëa wants me to, I can't help. For His service I am to show that I am greater than him, I am controlling him, I am doing so many practices, that is to show my, that I am his master."
This is, all these things are the effect of the serving spirit to Kåñëa. So in every work he's fully established in service. And service requires that he should be, he should guide, he should master over many, only for the service it may be necessary. Otherwise service, the duty. If He wants me to read a book, a scripture, then it is devotion. But, if to satisfy my curiosity I read the same book, that Bhägavatam, that won't be bhakti, won't be devotion. I hear the lecture of Guru, Vaiñëava, with the object that I should get some benefit and I utilise it for some purpose to satisfy me, that won't be devotion - ädau arpyeta paçcäd kriyeta.
[sä cärpitaiva saté yadi kriyeta, na tu kåtä saté paçcäd arpyeta]
["Devotional services must be first offered to the Lord, then performed; not performed and offered afterwards." Çréla Çrédhara Swämé]
I am hearing, I am listening to the words, the instructions, of sadhu, guru, but for what purpose? Who will be the beneficiary? Kåñëa. That sort of crude conception must be there. I am not [independent] entity at all, entity. I am subservient. Whatever I shall have, it goes to Him. That sort of basic idea, that should be in the devotional life. Good or bad, good bad, whatever I shall acquire, that will go to my master. I am not independent entity at all, I am not the recipient, .........................., I am just a domestic animal. The master he may utilise, he may sell me. The master may sell a domestic animal, the horse or cow, and get the money. He may utilise it in any way he likes. The domestic beast may not have any complain there, nothing to say against the master. So think yourself in that plane, and ............ saranagati, surrender means of such quality, surrender. Surrender of this type, that the owner of a domestic animal, a dog, a cow, a horse and like that he may utilise in any way he likes. That is the ideal saranagati. We should conceive ourselves to be so much subordinate, to the Absolute will. As much as we can realise this, the necessity of such submission, we are gainer, in the negative side. Try to increase your helplessmess the negative side then you will be nearer to the positive. The more the negative, the more you can draw the positive. Bhakti, devotion proper is of such type – surrender – I am nowhere, I am helpless, to the extreme, and that will draw the sympathy of your guardian, your master, so much.
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