His Divine Grace Çréla Bhakti Rakñaka Çrédhara Deva Goswämé Mahäräj
24 th & 25 th May, 1983. Side A,
25th May 1983, Appearance od Lord Nrsinghadeva
Guru Mahäräja : …….. this is our goal. With that sort of prayer we are to pass this day, and observing fasting, and after the advent in the evening offering püjä and bhoga to Him, then we shall take some anukalpa, that is our arrangement. But though if anybody's sick or too old, they may take according to the nature of the occasion, and some sweet liquid or a little milk to keep up the body. Hare Kåñëa. Otherwise fasting, and after offering püjä and bhoga raga to Nåsiàhadeva, then in the evening we are to take some anukalpa. And tomorrow we are to do some festival, small, in His Name.
Hare Kåñëa. Hare Kåñëa. Gaura Hari.
Here is Nåsiàha Mürti, Vigraha. In the South, the Nåsiàha Temple is found, and more in number. Nåsiàha Jiyada near Waltiar (?)
Then again Maìgälagiri, near Jiyada (?)
Andhradesh is fond of worshipping Nåsiàhadeva.
Then another Nåsiàhadeva in Hovilam (?)
Now it is a forest. Once we went there, within the forest, near Aranga (?)
in Andhradesh. These three temples all within the boundary of Andhra.
This Waltiar (?) as well as Vijayawada (?) and Hovilam (?)
Not far from Waranga, the nearest city, Waranga, Andhra.
Three Temples of Nåsiàhadeva there.
Mahäprabhu visited them it is mentioned in Caitanya-caritämåtam. Our Guru Mahäräja (Çréla Bhaktisiddhänta Saraswaté Öhäkura) also visited those places and constructed the Päda-péöha Temple of Mahäprabhu in two places, Maìgälagiri and Nåsiàha-caran (?)
And we were the pioneer party, Bana Mahäräja, myself, Mädhava Mahäräja who was then brahmacäré Häyagréva, and two others, we went on establishing and installing Päda-péöha of Mahäprabhu.
About twelve-hundred steps in Nåsiàha-caran (?) Six-hundred steps to Maìgälagiri. And Hovilam (?) also, within the forest, no rock, but unapproachable. The tigers and other animals are in that forest. Only at daytime one priest comes and offers something and then fly away. That was the position there we saw. Now we do not know. That was in the 1933-34, like this.
Hare Kåñëa. Gaura Hari. Gaura Hari. Nitäi Gaura Hari bol!
ito nåsiàaù parato nåsiàho yato yato yämi tato nåsiàaù
bahir nåsiàho hådaye nåsiàho nåsiàam ädià çaraëaà prapadye
("Nåsiàha is here, Nåsiàha is there - Nåsiàha is wherever I go. Nåsiàha is outside, Nåsiàha is within my heart. I am surrendered unto that primeval Lord Nåsiàha.")
With this çloka Mahäprabhu climbed up the hill. When we find it is necessary to secure the help of Nåsiàhadeva for my benefit then we are to absorb wholesale in Him to remove the difficulty. Here is Nåsiàha, there is Nåsiàha, within Nåsiàha, outside Nåsiàha. Nåsiàha is all in all. With this spirit we are to approach.
çré nåsiàha jai nåsiàha jai jai nåsiàha
prahläda eça jaya pädma upa pädma mengam ?
You are full of all resources. Let victory be with You. Then everything will be peaceful. Jai jai nåsiàha, let victory after victory may come to Your will spontaneous, and that will be beneficial for us fallen souls. Prahläda eça, You are exclusively sought by PrahlädaMahäräja. His connection we can't sever from You. Jaya pädma upa pädma, at the same time we must not forget that You are the object of divine service of Çré Lakñmé Devé herself. And You have come to take such a half-jungle figure to save Your devotee. But really You are in such a position that Lakñmé Devé always serves You with whole heart. Your position is such. But to save Your devotee You have come in the figure of a half-jungle, half-human figure, You have come. But we won't forget that Your position is such.
Gaura Hari. Nitäi. Nitäi. Nitäi.
bardhi sa yasya badaney laksmi yasya baksati
yasyasti rdhaya samvitan nrsimhamahproha ?
Bardhi saran saraswati, the goddess of learning, she is residing in Your face. Laksmi yasya baksati, and Lakñmé Devé, the goddess of resources, she is always at Your heart. Yasyasti rdhaya samvit, and within Your heart the seeds of real knowledge, real consciousness, the consciousness of the Absolute, is there. Samvit means knowledge, consciousness. Consciousness, higher consciousness of Your heart, that is consciousness of the Absolute, even Kåñëa consciousness also there. I bow down to You repeatedly.
In this way, so many hidden in praise of Nåsiàhadeva we find.
ugra panugra evayam savatra nayam kesari
kesari basa kutanam pandisam upa vitrama ?
Ugra panugra evayam, apparently Your figure seems to be fearful, dreadful, but really You are very affectionate to the devotees, savatra nayam, anugra. Kesari basa kutanam, just as the lioness, they're fearful to others but to their own cubs, own children, very affectionate. That is Your position.
namas te narasiàhäya prahlädähläda-däyine
hiraëyakaçipor vakñaù-çilä-öaìka-nakhälaye
(I offer my obeisances to Lord Narasiàha, who gives joy to Prahläda Mahäräja and whose nails are like chisels on the stonelike chest of the demon Hiraëyakaçipu.)
I show my obeisances to the Lord, half-human, half-lion. And whose very appearance and necessity to please the devotee like Prahläda. And for that purpose to save the devotees He does not hesitate if necessary to tear off the body of the enemies of the devotees. Hiraëyakaçipor vakñaù-çilä-öaìka-nakhälaye, the enemy of devotion was Hiraëyakaçipu and his chest was just like stones, stoney-chested man. But You tore it to pieces, çilä-öaìka-nakhälaye.
In this way so many hymns, songs, in praise of His grace, we find.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
Gaura Hari bol! Nitäi Gaura Hari bol!
We are devotees, we, or rather, we want to be devotees, so our great need for the grace of Nåsiàhadeva, that the obstacles may be removed and we can go on smoothly in our way towards the desired Kåñëa consciousness.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Nitäi Gaura Hari bol!
So I beg your leave.
. . . . . . . .
Devotee : Is there any significance that Mahäprabhu visited many places in the South of India but He did not tour the holy places extensively in the North India?
Guru Mahäräja : One of the reasons may be that South India was free from the Mohammedan attack, and they mostly, the scholars of different schools have their origin in that place. The Rämänuja, the Madhväcärya, Viñëuswämé, all these three, this culture is very big scholars of Vaiñëavas. The scholars, the followers also come from that part, Rüpa, Sanätana, Jéva, from Kanada, and Gopäl Bhaööa, then Prabodhänanda Saraswaté they came from Tamil Nad, Çréraìgam.
Devotee:Guru Mahäräja, did Lord Nåsiàhadeva have some connection here in Navadwépa, at Nåsiàha Poli?
Guru Mahäräja : Yes. Because in Navadwépa, different representations of theism they're absorbed in Navadwépa Dhäma. Just as in a capital, so many, Delhi, then Bengal, Madras, Bihar, all have their representations there in the capital. Provincial authority must have some representation in the central. So Navadwépa is the highest conception of theism, so here, naturally, the representation of all other theistic conceptions should be represented in some form or other. Devé Simantini (?)
is there, Jaganätha is there, Nåsiàhadeva is there, so many, in this way, the Çiva is there, Devé, so many persons. They should represent themselves to pay honour to the highest conception of theism. They think it necessary They must have some representation. It shows how it is adjusted in the full-fledged theism, different conceptions of theism. They are posted in some parts with the full, viçiñöädvaita, not exclusive all but including, all inclusive. And they're also of eternal type but only the difference in degree of intensity of theism.
Bhaktivinoda Öhäkura could conceive when he was putting up in Godruma, he marked that every day early in the morning one flow of wind goes through his front towards Yoga-Pétha, birthplace of Mahäprabhu, early every morning. What's the matter? Then he began to search most earnestly and to detect in a prayerful motive, mood, he wanted to survey what's the matter. Then one day he found that in the birthplace of Mahäprabhu, when the ärätrika in the morning, maìgala-ärati, Nåsiàhadeva goes there every day to attend from that Nåsiàha Poli, Nåsiàhadeva Himself He every day attends that maìgala-ärati of Mahäprabhu.
All personal representation, all conscious personal personality, the degree, the degree, the intensity in the degree of conscious personality, more attraction.
Hare Kåñëa. Hare Kåñëa.
Devotee: Guru Mahäräja, is there some story that Prahläda Mahäräja in his former life cleansed the Temple of Nåsiàhadeva?
Guru Mahäräja : Yes. It is mentioned from Puräëa, there it is shown. Jéva Goswämé he found out that. Api cet suduräcäro , bhajate mäm ananya-bhäk, (Bhagavad-gétä , 9.30)
Kià punar brähmaëäù puëyä , (Bhagavad-gétä, 9.33)
(api cet suduräcäro, bhajate mäm ananya-bhäk
sädhur eva sa mantavyaù , samyag vyavasito hi saù )
("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-gétä , 9.30)
kià punar brähmaëäù puëyä, bhaktä räjarñayas tathä
anityam asukhaà lokam, imaà präpya bhajasva mäm
("So who can doubt that the pure devotee brähmaëas and kñatriyas will achieve that supreme goal? Therefore, surely engage in My devotional service, since you have attained this temporary and miserable human body after wandering throughout many births.") (Bhagavad-gétä, 9.33)
mäà hi pärtha vyapäçritya , ye 'pi syuù päpa-yonayaù
striyo vaiçyäs tathä çüdräs , te 'pi yänti paräà gatim
("O son of Påthä, low-born persons of degraded lineage, women, merchants, or labourers - they also attain the supreme destination by taking full refuge in Me.")
(Bhagavad-gétä, 9.32)
Kåñëa says: Mäà hi pärtha vyapäçritya, "I am such that if anyone comes in My connection with some evil motive then also he may catch the connection and come up. Mäà hi pärtha vyapäçritya, apäçritya, to come in connection in a mean way, vyapäçritya, particularly mean, very nasty way. If in a very nasty way also, anyone comes to My connection he gets the chance to go higher and higher."
And an instance has been given from Prahläda-cariter by Jéva Goswämé. It is found in some Puräëa, that when, before his birth, Prahläda, how he came to this side. He was a man suppose in the South of mean nature and he made arrangement with a lady for union in some dilapidated temple of Nåsiàha, and for that purpose he brushed some, cleansed some portion in the compound. And that day was the day of advent of Nåsiàhadeva. Any good day and Prahläda cleansed a portion of the part which was very dirty, and perhaps there he was united with the woman or so. But because he cleansed that place in a particular day that was recorded. And through that he got connection with Nåsiàhadeva's service. He took that and gradually improved and came to read that fate. Lélä in this way.
Devotee :Guru Mahäräja, there's one temple in South India that's called Mantralay (?) It is the samädhi of one saint called Ragavendra Swämé. They say in their books that Ragavendra Swämé is an incarnation of Prahläda Mahäräja. And for eight-hundred years he will be giving därçana to people.
Guru Mahäräja : Who? Ragavendra Swämé?
Devotee : Yes. He was, in his live body he was entombed in cellar of that temple, in the basement of this temple, about four-hundred years back.
Guru Mahäräja : Living?
Devotee : Living. And he says for eight-hundred years he will be giving därçana and helping people who come to that temple.
Guru Mahäräja : What is the temple? What is the Deity there?
Devotee : Mantralay. I don't think there is any Deity.
Guru Mahäräja : Only the tomb?
Devotee : Yes.
Guru Mahäräja : Where it is?
Devotee : It is about a hundred and fifty miles from Hyderabad.
Guru Mahäräja : Towards Mangalas?
Devotee : From Hyderabad.
Guru Mahäräja : Hyderabad, which side?
Devotee : It's midway between Bombay and Madras.
Guru Mahäräja : And the line?
Devotee : I think it's Rämänuja line.
Guru Mahäräja : Ragavendra?
Devotee : Yes. Actually, this temple became very famous about a hundred and fifty years back when one Englishman who I think was a collector of the area. He came to demolish this temple because he wanted to use it for some other purpose. And when he came there some man named Thompson, then Ragavendra Swämé gave him därçana and immediately he fell flat before Ragavendra Swämé and he instead of, he donated many acres of land to this temple. And it was recorded in the BritishGazette.
Guru Mahäräja : That may be, not impossible, that he was a yogé, and the last line of Prahläda.
Devotee : But there's one thing which doesn't seem right in what they say. They say that Ragavendra Swämé had got so much pious activity that it prevented him from going back to Vaikuëöha so he's distributing his pious activity to all the people for eight-hundred years so that he can go back to Godhead.
Guru Mahäräja : The Vaikuëöha means Godhead, to go to Godhead is to go to Vaikuëöha. But anyhow he chose to stay here for eight-hundred years, it is not impossible with a yogé. If he likes he can live. But why he lived in that fashion? Ordinarily on the surface he could live so many years and help the people, but this is also a particular desire by which he wanted to, wanted him to be led. It is not impossible, maybe. But that is not our concern, our concern is 'what for?' The quality of the things he adopted. There are many other yogés also, they may live a long, long time, but that is not the necessity for us. The quality in the conception of the theism. Even Lakñmé Devé, she can't have the mädhurya-rasa service which is available in Våndävana. That sort of thing we want to be connected with.
The Rämänuja section, they're more concerned with Lakñmé-Näräyaëa, two and a half rasa, not confidential service available in Vaikuëöha. Confidential service is only available when we get Kåñëa conception of Godhead. And that stage of theism is known as Goloka Goloka Vrndavan. Solid circle, full-fledged. Goloka means solid circle, like a ball, full-fledged. .... the centre is connected with all classes of rasa different type. And very nearer approach through love, confidence. So that, in sakhya rasa the friend can climb up His shoulder, he also can play like that. So nearness or closeness is possible only in anuraga, love, to acquire, to come in the area of love, not reverential service, which is found in Vaikuntha in connection with Näräyaëa. The reverential, awe-inspiring, the grandeur – by this we cannot approach the nearest position of service which is possible only through love divine, very closest connection, of equal position. So much so, when Jayadeva was writing his famous book Gétä-Govinda, in Rädhä-Govinda lélä, he came in such stage of mind. Rädhäräëé, She is, abhimäna, that She had some reaction in Her sentiment against Kåñëa. That Kåñëa is not giving His due, lovingness, or something, to Her, honour for Her love. She had some reaction, reactionary mood. And Kåñëa trying His best to satisfy Her, so much so, that Kåñëa wants to touch the feet of Rädhäräëé. But Jayadeva, he can't allow himself to write this: "What is this? These thoughts coming to me, this seems to be too much. How I can, the Supreme God, how I can write that He has come to hold, to touch the feet of Rädhäräëé?"
rädhe , rädhe, dehi pada-pallavam udäram
("Kåñëa wants the feet-dust of Çrématé Rädhäräëé.")
(Gétä-Govinda, 10.7)
Dehi pada-pallavam udäram, this flow is coming to him, this level, but he can't write it down in black and white. "How I can? The Personality He will in such a lower level that He will bend by touching the feet He'll be propitiated with me, my beloved?" He can't, so he stopped there, went to take his bath leaving there the writing.
In the meantime, Kåñëa came in the figure of Jayadeva and Jayadeva's wife Padma, she was there, she was also a very perfect type of devotee. Padma saw a little earlier perhaps her husband has come. Then he took Prasädam, also Padma ate early. Then also he went to the room and he took that book, that paper he was writing, and Padma saw something he did there, and then disappeared. After here and there Padma could not detect, she thought that he is here.
But real Jayadeva came at the time. At that time Padma she's taking the remains after that Jayadeva Kåñëa has taken away, then real Jayadeva came and found that Padma was taking Prasäda. "What is this Padma? You are taking Prasädam ?"
Padma also saw Jayadeva and was astonished: "What is this my lord? You are coming far away now?"
"You are taking Prasädam, I have not taken yet."
"No, no. You came and took Prasädam, and then I am taking the remains. Not only that you also wrote something in the book."
"What I have written? Let me see." He went and enquired that what he faltered to write, could not write. "How can I say that the highest conception of God, 'I want your holy feet to My head?'" He saw it written there:
dehi pada-pallavam udäram, mama sirasi mandana, dehi pada-pallavam udäram
"Please give Your, which is ornamental to My head, give that holy feet to Me."
It is written there. "Padma, you are fortunate, you have seen Kåñëa Himself came in my imitation or something. I am coming now and who came and who took Prasädam from you, your hand, He Himself has taken. So you are fortunate. Jayadeva also began to take.
"What do you do? I have already taken."
"No, no, this has been taken by Himself and you are fortunate, let me also have the share."
So, such closer relationship, closest relationship is possible to get by the way of fault. Possible has been shown, but we don't think that we will be in any day we shall have progress to that that audacity may not come to touch our mind, then it will be a great offence. But the Lord to His beloved devotee shows such humiliation, it is recorded. It is possible, such anuräga, the love divine is such a powerful thing. Çré-kåñëäkarñiëé ca sä:
(kleça-ghné çubhadä mokña-, laghutä-kåt sudurllabhä
sändränanda-viçeñätmä , çré-kåñëäkarñiëé ca sä )
("Uttamä-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 Çré Kåñëa Himself.") (Bhakti-rasämåta-sindhu, Pürvva, 1.17)
So many effects we can get through devotion and the highest is that we can draw, we catch Kåñëa, attract Him to be submissive to the devotees in any way and every way. This is the force of the anuräga. The way to approach to the Lord through the affection, through love divine. Love means sacrifice for Him. Everything for Himself. Through the science we are to understand that and the degree of sacrifice will be infinitely higher and the response also will come from that direction like that.
End of side A, 24 th & 25 th May, 1983. .