His Divine Grace Çréla Bhakti Rakñaka Çrédhara Deva Goswämé Mahäräj
20 th, 21 st.8.81
Çréla B.R. Çrédhara Swämé : ... not try in a broader scale to preach and to make disciples, but anyhow I shall keep it open. If anyone comes then I shall try to keep him or to initiate or gradually get him in a spiritual line, in a minimum way. With this spirit I took my position here. That Nityananda prabhu, that sort of inspiration, there, came in me - that patita pavana - and you must try your best to help those that are fallen, in your consideration. That sort of inspiration I got from there. Nityananda prabhu. And also, something, that if a doctor, a doctor is not omniscient, but should he not try his best to cure a patient? As much as he has got his capacity he must try to help otherwise the world will be at standstill. If everyone says that if I've got complete, full knowledge, then only I can approach another to help. But that is not possible in this world. Everyone has got some relative position, so everyone will try his best to help others according to his own capacity and position. That also came in my mind. So I began in a narrow and mild way to help. Not reluctant altogether but not any big attempt, because it is mentioned also in Bhakti-rasämåta-sindu:
bahu sisya na kaivay, bahu grantha kaläbhyäsa varjan, mahärambha?
[ bahu-grantha kaläbhyäsa vyäkhyäväda-vivarjanam
vyava häreha pyakärpaëyaà çokädyavaçavartitä ]
[ Bhakti-rasämåta-sindu, Madhya , 2.79.76]
These temples and all these things, a big scale, that is prohibited in Bhakti-rasämåta-sindu. That also, when our Guru Mahäräj [Bhaktisiddhänta Saraswaté Öhäkura] delivering lectures on Bhakti-rasämåta-sindu, the sixty-four kinds of devotion, then I marked that this is prohibited in Bhakti-rasämåta-sindu. But he's doing the same thing. In a big scale he's making propaganda and money, he's spending in a great quantity to construct the mandira and other temples and other things, so mahärambha, which has been prohibited by Rüpa Goswämé, our Guru Mahäräj has undertaken all those things. What does he say when this point comes in and he will have to discuss over that point? Then I found that in one or two words he explained the whole thing. He told that this is a point of personal question. One man can manage a kingdom, an empire, and may find reserve. Another man cannot manage a family and he does not find any reserve to manage the family. So it is a particular case and particular capacity, according to which it will be great or it will be small, a question of personal capacity.
Devotee : Mahäräj, when you were in Våndävana, then Lord Nityänanda appeared to you and asked you to come here? In your dream, is that right?
Çréla B.R. Çrédhara Swämé : I don't remember such things. I have, from before I went to Våndävana, I had a mind that I shall, I won't stay in Våndävana. That is for the higher. And I am of lower order. So aparädha-bhaïjan-päö [the place where all offences are forgiven] in Navadwépa, the fallen, they should take shelter under Mah äprabhu. So I shall take my shelter here, not in Våndävana. That was preconclusion in me, and I don't remember that I had any such dream.
Devotee : But you had, Nityänanda Prabhu at one time appeared before you in dream and asked you to start initiating.
Çréla B.R. Çrédhara Swämé : …………….asked me, that sort of inspiration I got when in the birthplace of Nityänanda Prabhu, that I remember. Thereby I took it that Nityänanda Prabhu wants me to begin initiation. Hare Kåñëa. I realised that by the grace of Nityänanda Prabhu we can get the grace of Mahäprabhu. No other alternative for us, but to follow that, especially for the beginners.
heno nitäi vine bhäi rädhä kåñëa päite näi
By the grace of Nityänanda we shall get the grace of Gauräìga. And by the grace of Gauräìga we shall get the grace of Rädhä-Govinda. That is the general way, the Grand Trunk Road. Even what is foretold by Brahmä.
He was a renowned jyotiña, our Guru Mahäräj, and according to his calculation he says that sarasvata pandika [?] That is the real calculation, real jyotiña . But he adhered to Hiram Bakhi [?] because Bhaktivinoda Öhäkura has accepted them. So mahä-jano yena gataù sa panthäù, we must follow mahajanas.
[ dharmasya tattvaà nihitaà guhäyäà
mahä-jano yena gataù sa panthäù ]
[Yudhiñöhira Mahäräja said: "The real secret, the solid truth of religious principles is hidden and concealed in the hearts of unadulterated self-realised persons, saints, just as treasure is hidden in a mysterious cave. Consequently, as the çästras confirm, one should accept whatever progressive path the mahä-janas advocate."] [Mahäbhärata ]
çraddhämayo 'yaà loka . Our intellectual calculation and other things, that falls lower, and çraddhä , with the help of çraddhä, faith, we must follow the direction and practice of the devotees. We have seen by his conduct, the rhyme, reason, all these of the mundane calculation. Above that there is çraddhä , çraddhämayo 'yaà loka .
[ sattvänurüpä sarvasya , çraddhä bhavati bhärata
çraddhämayo 'yaà puruño , yo yac chraddhaù sa eva saù ]
["O Bhärata, all men have a particular type of faith according to their individual mentalities. The very nature of the living being is based on faith - their internal and external nature is modelled according to their faith. Therefore, their nature may be discerned according to the manner of worship or reverence in which they have faith."] [Bhagavad-gétä, 17.3]
And if loss and gain, that is of different type, tat te 'nukampäà , none can make any loss on them, important loss on them. That comes to be like a test and comes in a prime colour from that sort of danger, has come to serve them.
tat te 'nukampäà susamékñamäëo , [bhuïjäna evätma-kåtaà vipäkam
håd-väg-vapurbhir vidhadhan namas te , jéveta yo mukti-pade sa däya bhäk ]
["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."]
[Çrémad-Bhägavatam, 10.14.8]
Kunté Devé, she's asking for dangerous position.
vipadaù santu täù çaçvat , tatra tatra jagad-guro
[bhavato darçanam yat syäd, apunar bhava-darçanam]
[Queen Kunté Devé prayed to Kåñëa: "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 darçana again and again, for seeing You means that we will no longer see repeated births and deaths."] [ Çrémad-Bhägavatam, 1.8.25]
She's inviting adversity, so that in adversity our prayer will be more intense to you Lord and He will come. So adversity is our friend, and happiness may be rather foe. So çraddhä is independent of anything. All the hindrance of different types they rather come to help in indirect way, comes to serve. There is such conception of life, tat te 'nukampäà . It is considered from the standpoint of eternity.
nehäbhikrama-näço 'sti , pratyaväyo na vidyate
svalpam apy asya dharmasya , träyate mahato bhayät
["Even a small beginning in this devotional service cannot go in vain, nor can any loss be suffered. The most insignificant practice of such devotional service saves one from the all-devouring fear of repeated birth and death in this world."] [ Bhagavad-gétä , 2.40]
hato vä präpsyasi svargaà , jitvä vä bhokñyase mahém
[tasmäd uttiñöha kaunteya, yuddhäya kåta niçcayaù]
["Oh son of Kunté, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore get up and fight with determination."]
[ Bhagavad-gétä , 2.37]
sukha-duùkhe same kåtvä , läbhäläbhau jayäjayau
tato yuddhäya yujyasva , naivaà päpam aväpsyasi
["Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat - and, by so doing, you shall never incur sin." [ Bhagavad-gétä , 2.38]
The calculation of the immediate fruit of our action, result, that makes us coward, ha, ha, hesitating.
Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare.
Devotee : ………………………………………?
Çréla B.R. Çrédhara Swämé : Visuddhasiddh ä nta…………………….?
I read an article in Sajjana-Toñaëé written by Prabhupäda [Bhaktisiddhänta Saraswaté Öhäkura]. There, he showed why he has accepted (Hiranbachi pandit?), because Bhaktivinoda Öhäkura accepted that. Though he mentioned there the calculation of this Visuddhasiddhä nta from the standpoint of the present calculation cannot be rejected. But still, he for himself he accepted Bhaktivinoda Öhäkura. That beyond calculation, mahä-jano yena gataù sa panthäù , çraddhämayo 'yaà loka. Gaura Hari bol! Gaura Hari bol! Prabhu.
Devotee : Yes Mahäräj ?
Çréla B.R. Çrédhara Swämé : Your necessity, demand? Gaura Hari bol!
Devotee : In what respect?
Çréla B.R. Çrédhara Swämé : What respect? A general enquiry, the general interest.
Parékñit Mahäräj, when he put the question to Çukadeva, Çukadeva accepted: "Yes, it is a real question." Krto loka-hitam nrpa atmavit-sammatah. Because two inherent signs of enquiry is here. One, it is atmavit-sammatah, it not irrelevant question, a relevant. Why? Atmavit-sammatah as well as loka-hita, two aspects. It is a general question. It is necessary for everyone of us, the solution of this, the answer of this question will contribute, help to all of us here. And also, this question, atmavit-sammatah. One who has got proper knowledge of his own self, he will accept this, 'yes, it is not irrelevant but relevant.' Atmavit-sammatah. One sanctioned from the subjective region, another is for the good of the whole public. So such questions are real questions of universal interest. The solution of that will help the whole of the enquirers, not only any partial aspect, and not any provincial solution but the absolute solution, which will help solve the problems of the whole. It is the question that should be asked by anyone and everyone in this world."
[sri-suka uvaca]
variyan esa te prasnah , krto loka-hitam nrpa
atmavit-sammatah pumsam , srotavyadisu yah parah
[Sri Sukadeva Gosvami said: "My dear King, your question is glorious because it is very beneficial to all kinds of people. The answer to this question is the prime subject matter for hearing, and it is approved by all transcendentalists."] [Srimad-Bhagavatam, 2.1.1]
"You have asked what is the srotavyadisu yah parah . We are exercising our senses in this plane, but what will be the most beneficial to us? We are receiving things from outside to meet the demand of our internal self. But what will be the best utility of our senses? Which things we should indent within us for our best interest?" That was the question. "Always we are accepting something from the environment for the inner interest. Now how should we utilise our senses, the channel of our knowledge, utilise that it may help best my inner interest?" That was the question.
Then he told, variyan esa te prasnah. "Yes, your question is bona fide, esa te prasnah variyan. Krto loka-hitam nrpa, it will solve not only your problems but it will solve in general the whole problem of the whole world, esa te prasnah. This is the question to be solved, the only question." Variyan esa te prasnah krto loka-hitam nrpa atmavit-sammatah. Now, the population here, they have got no perfect knowledge. They do not know what is what. So their enquiry may be of faulty character, so one may think that the public are always wrong. The mass is ignorant, so any question of the mass that may be a mere supposition. The demand of the majority may be erroneous. The vox of populi is vox dei, it cannot be admitted. So the intrinsic purity of the question, that is also necessary. And so he says atmavit, "Though rarely understand their own position, they will accept also. Their sanction also we shall get in this sort of question. 'What is my best benefit? How should we utilise our senses to draw knowledge from the environment so as it will help me in the best way? Atmavit-sammatah. Passed by the subject committee of the higher section who are above faultless knowledge, infallible, they will also sanction, 'Yes, it is a relevant question.' So from two sides, from the up and from the down, both sides will accept your question as relevant. I am going to answer them and you try to hear."
çrotavyädéni räjendra nåëäà santi sahasraçaù
[apaçyatäm ätma-tattvaà gåheñu gåha-medhinäm]
[Çukadeva Goswämé said to King Parékñit: "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."] [ Srimad-Bhagavatam , 2.1.2]
"Oh King, there is no end of ways by which we can utilise our senses. Thousands of engagements there are in which all the senses are busily engaged and no reserve they find. Nåëäà santi sahasraçaù apaçyatäm ätma-tattvaà, but they're mostly all engaged in search of those that do not know the real necessity of his real self, who does not know his own want, who does not know his home. He's travelling in a foreign land and satisfying his curiosity endlessly working. Nåëäà santi sahasraçaù apaçyatäm ätma-tattvaà, no diagnosis but very busy in treatment, that is to be found in the world. Atmavit-sammatah . Apaçyatäm ätma-tattvaà , this is the important thing, ätma-tattvaà. The normal understanding has accepted this, not by the majority of the abnormal thinkers. That is çrauta-panthä , the necessity of the revealed truth. That must come from the perfect realm from God Himself. So here, he's established in the indispensable necessity of the çrauta-panthä , the method of revelation. It must come from the perfect realm, from särvajïä, from the quarter of omniscience it must come. So, apaçyatäm ätma-tattvaà gåheñu gåha-medhinäm , the thousands of engagements we find in those that are unconscious of their own real interest. They're very busy but very busy about nothing."
nidraya hriyate naktam , vyavayena ca va vayah
diva carthehaya rajan , kutumba-bharanena va
[The lifetime of such an envious householder is passed at night either in sleeping or in sex indulgence, and in the daytime either in making money or maintaining family members.]
[ Çrémad-Bhägavatam, 2.1.3]
What we see if we look around, nidraya hriyate naktam, two things, either sleep or vyavayena, playing with women, the night passed in these two ways. Nidraya hriyate naktam vyavayena ca va vayah, and diva carthehaya rajan. The daytime, arthehaya, in search of money, kutumba-bharanena va, or by serving the mere relatives.
dehäpatya-kalaträdiñv , ätma-sainyeñv asatsv api
teñäà pramatto nidhanaà , paçyann api na paçyati
["Persons devoid of ätma-tattva do not enquire into the problems of life, being too attached to the fallible soldiers like the body, children and wife. Although sufficiently experienced, they still do not see their inevitable destruction."] [Çrémad-Bhägavatam, 2.1.4]
Dehäpatya-kalaträdiñv , ätma-sainyeñv, our own group is with those that we can exploit, ätma-sainye, those that supply our sense enjoyment, sense pleasure, we are surrounded by them. Dehäpatya-kalaträdiñv, ätma-sainyeñv asatsv api, we are fully engrossed in their interest and only live for my own sense pleasure. Teñäà pramatto nidhanaà, paçyann api na paçyati, so much engrossed in that sort of false duty that we have not the desire to find out my own death is drawing near towards me. Nidhanaà, paçyann api, seeing also not seeing. It is a plain thing, everyone is going to the jaws of death, I see, but still I can't see, I do not see, I do not care to see, I do not mind to see. This is the peculiar position I hold now. The final danger is approaching and I am sleeping over that. I won't care to take notice of that. What can be more strange then this? Paçyann api na paçyati. You say that you have no time, only seven day’s time. But that does not matter at all. Seven day’s time is enough. Only what is necessary is your particular attention for the solution. Only a moment is enough.
kim pramattasya bahubhih, paroksair hayanair iha
[varam muhurtam viditam, ghatate sreyase yatah]
[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.] [Çrémad-Bhägavatam, 2.1.12]
There are so many trees and mountains, hills, they are living years and years, ages after ages, but no benefit. So what is the necessity of, no question of the longevity, or question of time. Varam muhurtam viditam, what is necessary is that attention to one's own self. 'What am I? What is my?...' That sort of attention, our attention should be drawn to our own real interest. That is the thing which is to be it, that should be it. And no question of time, there's enough time. Seven days is enough, the necessity. Varam muhurtam viditam ghatate sreyase yatah, that the peculiar necessity is this that how our attention can be drawn towards the reality. That is what is necessary. Muhurtam viditam ghatate sreyase. And then and there our real interest will be satisfied. Only by sädhu-saìga that is possible, in the association of the higher souls, highly realised souls.
khaöväìgo näma räjarñir , jïätveyattäm ihäyuñaù
muhürtät sarvvam utsåjya , gatavän abhayaà harim
["The saintly King Khaöväìga, after being informed that the duration of his life would be only a moment more, at once freed himself from all material activities and took shelter of the supreme safety, the Personality of Godhead."] [Çrémad-Bhägavatam, 2.1.13]
There is precedent in the history. Mahäräja Khaöväìga, he had only one moment left in his longevity, and he so perfectly engaged himself forever. He gave himself without any reservation. He surrendered to the feet of the Lord and he got the desired end, muhürtät, gatavän abhayaà, he got Hari, abhayaà. What is, who is Hari? When we get Him, no apprehension, no fear, nothing of the kind, no undesirability, that is what Hari means. Hari means sat-cit-änanda, the eternal existence, and the perfect consciousness, and also the fulfilment of life in ecstatic joy. He got that in a moment, in a moment.
sarva-dharmän parityajya , mäm ekaà çaraëaà vraja
ahaà tväà sarva-päpebhyo , mokñayiñyämi mä çucaù
["Totally abandoning all kinds of religion, surrender exclusively unto Me. I will liberate you from all kinds of sins, so do not despair."] [Bhagavad-gétä, 18.66]
So the problem is how we can surrender, giving away our attraction, our ignorance, about our own interest. How we can jump into the absolute good, the ocean of our real interest. That is the problem. So questions should be of such character, general character, general character there's only one question.
anandam brahmano vidvan?
It is admitted by all, the maximum happiness we want. From the tree, from the stone, to the demigods, rsi, muni, everyone, maximum happiness, that is the only thing to be aspired after. And how to attain, what is He? That is to be discussed, conceived. What is He? What am I? And what is my end, and how to reach the goal? What is the destination, and how to reach the destination?
Sambandha , abhidheya, präyojana, under three heads the Vedic scripture has discussed the whole problem. Who am I, where am I, and then what is my best benefit, and how to attain that goal? Sambandha, präyojana and abhidheya, three things under three heads to be discussed, the general question, the question of everyone. It's not any partial thing, not any sectarian or provincial, nothing of the kind, no such questions can come against this campaign. What the Gauòéya Maöh people of Mahäprabhu began His expedition against mäyä, misunderstanding, that of general demand in the world. Of course, to the conscious, to the saner section, the insane people they're not up to standard, standard is not with the insane but the saner section. They all will welcome the movement that is inaugurated by [Çréla A.C. Bhaktivedänta] Swämé Mahäräj over the whole globe. And our Guru Mahäräj [ Çréla Bhaktisiddhänta Saraswaté Öhäkura] began that attempt to attack mäyä , illusion, illusory energy, and to devastate and smash it.
This is kértana, this is preaching, this is Hari-Näma, and with this Mahäprabhu came here. "Don't fly away, run away for the fear of mäyä , misunderstanding." Ultimately it is misunderstanding, ha, ha, and you want reality so why should you be afraid? Your basis is a real one. You are standing on fundamental reality so you should not be afraid and run to the jungle and to the cave, and there also you will be always afraid that mäyä is entering here, not a bold soldier of saìkértana party. Fearlessly wander through the length and breadth of the water, or the world and chant about Kåñëa, truth, truth, and mäyä won't venture to approach you. That is misunderstanding. By the repetition of your Kåñëa consciousness, and also in generating the truthful consciousness with the help of Kåñëa consciousness, you'll be able to do away with all the infectious. By throwing disinfecting substances you'll drive away the infection all around. That will be your duty. Be agent of disinfecting batch who are throwing around the medicine of disinfecting the infectious area. Go on with that. If you disinfect all around then infection may not approach, can't approach you, because you are disinfecting all around you. So how infection will come to attack you? Others will also be saved at the same time.
Devotee : What necessity?
Çréla B.R. Çrédhara Swämé : Only one necessity, the necessity of Kåñëa consciousness, to spread Kåñëa consciousness, and our end, our object is prema. Prema means to acquire more energetic tendency to spread Kåñëa consciousness, higher and higher, of higher. 'Däsa' kari' vetana more deha prema-dhana. And what is that prema which will help me more intensely to engage myself in my service? Prema means that, to serve, and prema, to get the remuneration as prema. And what is the nature of prema? That it will excite me more and more for the service, so in a circular way it will move. What I get as remuneration, what is that? That is a tendency to produce service to the object of my reverence. That is prema. It is not a separate thing. That will help me more and more towards the service. So it is continuous, it is dynamic. And I have acquired prema now that I am a king I shall enjoy that, no necessity of service, it is not this. Such stage will never come. It will promote the speed and quality of the service. That is prema. Love will actuate us more and more towards the service of the object of our love. So service will acquire prema, and prema will induce us to service.
Hare Kåñëa. Gaura Hari bol! Nitäi.
Devotee : ………………………………………..?
Çréla B.R. Çrédhara Swämé : …………………………………………………………..?
That's a negative side of life. ……………………..?
Nitäi. Nitäi. Nitäi. Nitäi. Dayal Nitäi. Dayal Nitäi.
Devotee : …………………………………………………………………………...?
Çréla B.R. Çrédhara Swämé : Locana däsa Öhäkura.
veshya paradar lasuda chayadar?
…………………………………………….?
Devotee : ………………………………….?
Çréla B.R. Çrédhara Swämé : ……………….?
Direct hit in the soft sentiment, the fine sentiment. Hare Kåñëa. Hare Kåñëa.
In Baladeva and in Nityänanda Prabhu the next to Kåñëa and Mahäprabhu, the next stage we see a peculiarity of opposing, of opposition also, sometimes. The next lower stage of Kåñëa is Baladeva. And here also, next lower stage of Gauräìga is Nityänanda. Their confidence is so strong that only the first layer of deviation, but sometimes They're opposing, ha, ha, opposing. Baladeva is seen to oppose Kåñëa openly, sometimes. Nityänanda Prabhu also is seen to oppose Mahäprabhu.
Devotee : (Dandabangal?)
Çréla B.R. Çrédhara Swämé : Externally. (Dandabangal?) Kala Kåñëa dasa ke? Service there.
………………Kåñëa nama………………….?
Jagai Madhai……………………?
Devotee : Rämacandra lélä te la kunta sniya te………… ?
Çréla B.R. Çrédhara Swämé : Opposition…………………………..?
…………………………………………………………………………….?
End of side A, start of side B, 20 th, 21 st.8.81