His Divine Grace Çréla Bhakti Rakñaka Çrédhara Deva Goswämé Mahäräj
26 th, 28 th November 1981
Çréla B.R. Çrédhara Swämé : ………in the case of Sanätana Goswämé Mahäprabhu is saying like that, "Then what type of sacrifice, the inner and higher sacrifice. Sacrifice your whole soul, your whole future. To sacrifice your whole future prospect, whole prospect, for the cause, then the highest entity will move a little in your favour. So the whole future, the whole high future, whole prospect, he comes to give to me. Then of course I should consider its case. Not only this point of eternal life, this body, ha, ha, ha.
Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari.
He's very clever, Kåñëa is very clever, ha, ha, ha, ha.
Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Nitäi Gaura Hari bol!
The sakhibheki , imitation, imitation, they're confined to body consciousness, mainly body consciousness, and that is minor. Proper conception of what Kåñëa is, it is wanting there. The Kåñëa is which side? Brahma, Paramätmä, Bhagavän, Svayam Bhagavän, and His planes. What is Brahma? 'Virajä,' 'brahmaloka,' bhedi' 'paravyoma' päya, tabe yäya tad upari 'goloka-våndävana'.
[upajiyä bäòe latä 'brahmäëòa' bhedi' yäya
'virajä ,' 'brahmaloka,' bhedi' 'paravyoma' päya
tabe yäya tad upari 'goloka-våndävana'
'kåñëa-caraëa'-kalpavåkñe kare ärohana ]
["The creeper of devotion is born, and grows to pierce the wall of the universe. It crosses the Virajä River and the Brahman plane, and reaches to the Vaikuëöha plane. Then it grows further up to Goloka Våndävana, finally reaching to embrace the wish-yielding tree of Kåñëa's Lotus Feet."] [Caitanya-caritämåta, Madhya-lélä, 19.153-4]
What is called Virajä, what is known as Brahma, then what is Paravyoma, and where is Goloka? We must have some conception, vague conception of that, idea of that. Neti, neti, neti, this is not, this is not, this is not. Brahmäëòa' bhedi, what is brahmäëòa? Bhür, Bhuvaù, Svaù, Mahä, Jana, Tapa, and Satya, different stages of this mundane life, this mundane life, not only this flesh and blood. Without flesh and blood our mental system also can live independent of this physical body in different stratas of mundane sphere. Bhuvaù, Mahä, Jana, Tapa, Satya - only the mental body lives there, no physical, the mental body. Then the dissolution of the mental body we come to what is called Virajä, the last verge of this mundane world, then the Brahmaloka, at the lowest verge of the spiritual, the pure conscious life. Then to enter into specified differentiated Vaikuëöha-loka dedication begins, dedication begins. It is mathematical calculation, scientific calculation. Then the soul enters into a world where the stuff of which is superior than the soul who is entering. So, only grace, only grace, no matter of right, no matter of right, no question of right, only grace, anugraha, vaiñùnava anugraha, bhagavän anugraha.
There is no justice in the land of mercy, but in the lower sphere some principal of justice sometimes keeping in our heart. Some other thing, justification, some sort of elements of justice now and then peeps into our heart. But when that heart is crossed we are taken to Kåñëaloka, Goloka, it is wholly eliminated, eliminated. That is, they're lost in the pure wave in that Goloka, their love, affection, raga marga. No consideration that he's low, he's high, but automatic like a robot man, like a computer, automatic activity, just as…voluntary and non-voluntary activity, just as the stomach, the stomach is doing its duty, it is not voluntary. What is the name in philosophy?
Devotee : Automatic.
Çréla B.R. Çrédhara Swämé : It's automatic, but there is another specific word. Voluntary and non-voluntary, non-voluntary there is another word is there in philosophy. So that is automatic, that is like… Hare Kåñëa. Hare Kåñëa. Hare Kåñëa.
Devotee : Spontaneous?
Devotee : Sympathetic.
Devotee : Ha, ha. Hare Kåñëa. Innate?
Devotee : You've lost us.
Çréla B.R. Çrédhara Swämé : I can't recollect. Hare Kåñëa. Hare Kåñëa. Gaura Hari bol!
Anyhow, there is subconscious region, reaction, that is under, not come over the flow towards the consciousness, for sub-conscious reasons that activity goes on.
Hare Kåñëa. Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
We can have a little glimpse, get, what sort of life that is. But we are to cross the threshold of exploitation and renunciation, both, and dedication of calculative and of non-calculative, two types of dedication.
deha-småti nähi yära , saàsära-küpa kähäì tära, tähä haite nä cähe uddhära
[viraha-samudra-jale, käma-timiìgile gile, gopé-gaëe neha’ tära pära]
[Çré Caitanya Mahäprabhu continued: "The gopés are fallen in the great ocean of separation, and they are being devoured by the timiìgila fish, which represent their ambition to serve You. The gopés are to be delivered from the mouths of these timiìgila fish, for they are pure devotees. Since they have no material conception of life, why should they aspire for liberation? The gopés do not want that liberation desired by the yogés and jïänés, for they are already liberated from the ocean of material existence."]
[Caitanya-caritämåta, Madhya-lélä, 13.142]
"No consciousness of any bodily existence, so it is needless to say that like karmé we want Your help to get out of this mundane realm. That does not apply in our case my Lord, that does not apply. You want that the people will laugh at You? Your proposal is so vacant, so ludicrous. Do You take us in that category? That we are fallen in the deep well and by taking You as the help to come out of that, do we care, have we any conception of our bodily interest? You think that? We are ashamed by Your talk. We feel shame." Hare Kåñëa.
That is the outside meaning, and internal meaning is another. And they could understand the Lord Himself say. "Others think themselves fortunate if they come in My contact. But in your case I think it is My fortune that I have got affection of you."
Hare Kåñëa. Nitäi. Nitäi. Nitäi. Nitäi. Nitäi.Dayal Nitäi. Dayal Nitäi.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
brahmava durlabha prema sava tari yati?
What is so much rare to even Brahmä the creator of this, in the market, Nityänanda Prabhu has come with that thing and from door to door approaching, "Take this, take this, take this." What is that? Brahmava durlabha prema. What is aspired after by the great creator of this universe, unapproachable by him, and that has been taken down here, and He's wandering from door to door. "Accept this." In ages, this thing never comes to this plane of life, in ages. Love, divine love, how magnanimous it is. Feel it for yourself. You know only to consume at the cost of others of the environment. You think that a big consumer is a big fortunate man. You are settled in this sort of conception of life, that exploitation. The great scientists can exploit even the inanimate, not only animate but even the inanimate in the most crude form, they're expert to exploit them also. Great scientists do not know the real nature, the real and stern nature of the environment that they are to pay to the farthing, back, with interest. And getting easy loan from the nature, does not know the stern laws of nature. They’re very boasting of their civilised society.
But just the opposite, not to consume, but to be consumed. Consumed by whom? By the debauch, to be consumed by the highest centre of the Absolute Good, that sort of fortune. There is life, and there is life real. Real life is there only. No reaction, above reaction, rather, the sustainer of the whole, this sort of nature can sustain the whole of the existence. Not only mundane, non-mundane, that wave, that sustaining wave of all the universe gets food from that type of sacrifice which is in the highest causal plane. Who wants the honour of that sort of sacrificed life? And how beautiful, how sweet that is it is inconceivable, such type of self-giving, how sweet.
Kåñëa. Kåñëa. Kåñëa.
Not exploiting but giving, utilising and utilising in the highest quarter, in the subtle-most plane. That sort of self-giving. Not to the hand of the dacoit, not for the nation, not for this or that ordinary. The highest sustaining wave that is filling up from that fountain, there to contribute, to contribute your energy.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
Nitäi Gaura Hari bol! Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
Mahäprabhu. Mahäprabhu. Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
Nitäi Gaura Hari bol! Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
Devotee : Çréla Çrédhara Mahärä.
Çréla B.R. Çrédhara Swämé : Yes.
Devotee : Särvabhauma Bhaööäcärya was a Mäyävädé in his previous life, yet he understood ecstatic symptoms of love of Kåñëa. How is it that he was familiar with that?
Çréla B.R. Çrédhara Swämé : By the special grace of Mahäprabhu. He was of the standard of Båhaspati, the master of knowledge, but by the special grace of Mahäprabhu he was converted into that, he was taken. Transformation may take place in different, four ways, may be divided into two, one free choice of the Lord, another acquiring by the jéva soul in gradual process. Särvabhauma's case is mostly the grace that came from Lord Caitanya Mahäprabhu. The greatest part of his realisation was of that nature.
He had some talk with Räya Rämänanda previously, the devotee connection. Rämänanda was a devotee of higher type. He came in his connection but could not clash his ego. But when Mahäprabhu came that sukåti was crossed without limit and instantly converted, and then he could know that, "I could not appreciate Rämänanda Räya, for some internal hindrance. Now by Your grace my cover is discovered, heart can understand, can appreciate the dignity of Räya Rämänanda and his advice. Please, you are going to the south for a preaching tour, please meet Räya Rämänanda on the banks of Godävaré and you will find high satisfaction coming in contact with him."
ramananda raya ache godavari-tire, sambati jani vetani dhare?
Gaura Hari. Gaura Hari. Gaura Hari. Mahäprabhu. Mahäprabhu. Gauräìga. Hari.
Nit äi. Nitäi. Nitäi. Nitäi. Nitäi. Nitäi. Nitäi. Dayal Nitäi. Dayal Nitäi. Dayal Nitäi.
Devotee : Çréla Çrédhara Mahäräj. It is said that Mädhavendra Puré introduced devotional service in conjugal love, he introduced that to Mädhva sampradäya . Does that mean it was not known…
Çréla B.R. Çrédhara Swämé : That means it is by the interference from above. In Mädhva School we do not find such degree of quality and quantity of devotion, especially in mädhurya-rasa, Mädhva School. But it is first found in Mädhavendra Puré. When, just before his disappearance he's lamenting that, 'I could not get the grace of Kåñëa.'
ayi-déna-dayärdra-nätha he , mathurä-nätha kadävalokyase
hådayaà tvad-aloka-kätaraà , dayita bhrämyati kià karomy aham
[While passing away from the material world, Çréla Mädhavendra Puré chanted the following verse: "O gentle-hearted Lord, ever gracious upon the destitute, O Lord of Mathurä, when shall I see You again? In Your absence my broken heart trembles. Beloved! What shall I do now?"] [ Padyävalé ] + [Caitanya-caritämåta, Antya-lélä, 8.34]
"Oh my Lord, Oh the Lord of my heart, You are not casting a glance on this poor soul. The master of my heart, how can I tolerate this life without Your confidential grace?" With this he left his body. Dayita , kià karomy aham, "What can I do if You do not accept me in the zone of Your higher affectionate area, circle. Rather, in despair I am going, leaving this body here." The Lord of Mathurä.
There we see, and then one of his disciples was Rämacandra Puré, he came to console his Guru. "Why do you mourn? You are Brahma yourself. Consider, meditate that, you have nothing to mourn and nothing to gain. You are that nirviçeña Brahma. You think like that. Why do you lament?"
Then Mädhavendra Puré was very much enraged. "You be off. If I die seeing your face then I will be doomed, so be off from here."
And Éçvara Puré attended Mädhavendra Puré in his last time, and he got the grace of the Guru, Mädhavendra Puré. And he was beholden by the acceptance of Mahäprabhu as his Gurudeva, that Éçvara Puré. praray sadar? Full of divine love his heart was. And Mädhavendra Puré, Éçvara Puré. And before Mädhavendra Puré he was the, perhaps Lakñmépaté, disciple of Lakñmépaté of the Mädhva School. But there we do not find such trace, devotion, but devotion not of that hearty type, ordinary, formal devotion, subjugation, allegiance, all these things. But deep, heart concern is found only from Mädhavendra Puré. The Lord of our heart, Lord of love, beauty, attracting the whole system, inner system of our existence, the attraction, the whole, inner system of our existence. Kåñëa. We cannot do without Him. He's in such a way within us, we cannot think of any independent life without Him. It is impossible, in that plane. Hare Kåñëa. Every nath is feeling it.
prati aìga lägi kände , prati aìga mora
["Every part of My being cries for the corresponding part of Him."]
[Jïäna Däsa, Vaiñëava-padävali - Anthology of Vaiñëava Songs]
There is one Vaiñëava kavi, after Mahäprabhu, says, "That My every," in case of, by the mouth of Rädhäräëé, "That My every limb is crying for the corresponding limb of My Lord." Prati aìga lägi kände, prati aìga mora. "Every part of My, every inch of My, every atom of My body is hankering, is crying to embrace the corresponding atom of the body of My Lord."
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
These are big things spoken by a mean mouth.
mahäprabhu laksa kata gu nityänanda?
What sort of body then we have within us, and how to trace out that? That is the problem. How to trace out that sort of body within us? Is it possible? It's beyond the ambition of the ambition.
Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari.
Nitäi. Dayal Nitäi. Dayal Nitäi. Gurudeva. Çré Gurudeva. Çré Gurudeva. Çré Gurudeva.
Nitäi. Nitäi. Nitäi. Nitäi. Nitäi. Nitäi. Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
Mahäprabhu. Mahäprabhu. Mahäprabhu. Hare Kåñëa. Hare Räma. Nitäi. Nitäi. Nitäi.
Nitäi Gaura Hari bol! Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
Nitäi Gaura Hari bol! Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
Today I stop here. No more. Nitäi Gaura Hari bol!
……..
Çréla B.R. Çrédhara Swämé : Our Guru Mahäräj [ Çréla Bhaktisiddhänta Saraswaté Öhäkura] wanted to capture the whole territory of mäyä, to convert it into Kåñëa conscious region, domain. The nature of his fighting with mäyä was like this, could not tolerate that there should be any place where Kåñëa consciousness will be absent. That is intolerable. Everything must come under the jurisdiction of Mahäprabhu Çré Caitanyadev. Whether it is possible or impossible he does not care. Ha, ha. But his dues, "My duty is to spread Kåñëa consciousness." Nitäi Gaura Hari bol!
Devotee : So Bhaktisiddhänta wanted the…
Çréla B.R. Çrédhara Swämé : Wanted to conquer the whole territory of mäyä. That was his faith. Hare Kåñëa. Hare Kåñëa. And attack from different directions, attacking mäyä. One of the moderate leaders of the time was (Madhanman Madhava?) He was pro Hindu, when he came to Calcutta Maöha, and he had some knowledge of the Hindu scriptures and somewhat of Bhägavatam also. So when he heard, he put many questions, and replied. Only he told that, "I am not, I can't imagine two things - such deep knowledge in Bhägavatam, and such appreciation at every stage of argument reciting, giving the quotation of Bhägavat çloka, whatever the subject matter of the discussion, the Bhägavat çloka in support of that. That so much deep knowledge of Bhägavatam has never been seen and heard, conceived even. Another thing, a daily religious paper, I can't conceive that one daily religious paper may go on."
Prabhupäda [ Çréla Bhaktisiddhänta Saraswaté Öhäkura] answered, "We are talking about Vaikuëöha, that unlimited world, and this is mäyä , the limited world. So many daily newspapers are going on with the subject of this limited world. And the unlimited world only one daily newspaper, and that is inconceivable to you. So many…"
Hare Kåñëa.
Influenced by the discussion of our Guru Mahäräja, that (Malavira?) he started Çuddhi, like Ärya Samäj, in his own way. But he was not successful in that matter. The orthodox UP [Uttar Pradesh] section did not allow. But the Çuddhi of Gauòéya Maöh is of a different kind. It is based on scientific principle, çuddhi, that Hari-Näma. It is mentioned in the çastra, "The least of the Kåñëa consciousness can purify, immense, it is so powerful, disinfecting, that the least connection of Kåñëa consciousness can purify miraculously. Kåñëa consciousness, but it must be proper Kåñëa consciousness. Kåñëa consciousness proper, that can purify. The nirguëa , the highest class of nirguëa conception, nirguëa existence, like homeopathic dose, can work marvellous.
jan nama ve yasra nama kirtana, yat pravona yat smaranam prakrit yati
saddhu visadyas savanaya kalpate, patap pranas te bhagavan yajas syana?
Immediately, indispensiveness, any man from the lowest class may be fit for the highest duty of a brähmaëa , and then brähmaëa. Brahmacära, vänaprastha, gåhastha , sannyäsa. If sät-saëga, if association of the sädhus we can get, then by the combined force any bold attempt can be taken up, taken up. Otherwise gåhastha Vaiñëava also can be there, but they will be a little more careful because they're compelled to transact with ordinary (vishay?) people there.
But sannyäséns may not care for that, exclusively given up their life for. And in sannyäsa there are also four stages, kuöécaka, bahüdaka, haàsa, paramahaàsa - the four stages in the life of a sannyäsé .
Kuöécaka means to confine oneself in a cottage and to go on assimilation, in connection of assimilation of what he has accepted, to be settled in that position, and then to begin pracära [preaching].
Bahüdaka , that a suggestion comes from water of different lands, so he should not stay in one place, generally, he will move around all the parts, mixing with different persons and talking about Kåñëa, his own creed. Like a canvasser he will invite taste and consolidate himself, his position of thought. "What I have taken, I am taking it to the market at large and if any more efficient thing may come to me as proposal I am to compare with that. And also, at the same time, the superiority of the things of my Gurudev I am spreading anywhere and everywhere." And indirectly his position has become solid, consolidated.
Then, haàsa, wherever he may be does not matter but he can take out the gist of everything towards service of Kåñëa, tat paratvena nirmalam.
[sarvopädhi-vinirmuktaà, tat paratvena nirmalam
håñékena håñékeça-sevanaà bhaktir ucyate ]
["Pure devotion is service to the Supreme Lord which is free from all relative conceptions of self interest."] [Närada Païcarätra]
He can come to realise them fully, everything coming in connection with Kåñëa, to be accepted, and that is real standard of purity.
And paramahaàsa is established there. He cannot but see anything which is not in the interest of Kåñëa. Whatever things come to him, he's already connecting with Kåñëa and his thought can never be disturbed by any outside waves of any nature, any thought of any nature, paramahaàsa.
But, to abide by the order of our Gurudev, that is everything, from the beginning to end one may live there under the direct guidance of Guru. It is always nirguëa. For guidance we have got that mantram. Also we may consult the meaning of them. It is meant, I am meant for what? It is there, the formula is there. My future, I am here, so and so, and what should be the object of my aspiration, the life of my aspiration? That is in the mantram. Generally, first we are to begin with guru-püjä, a connection with the mediator, with the soul agent. We are to have, to acquire a happy relationship with him. And then, next, Gauräìga, the Absolute as in the form of Guru, there is Vaiñëava Guru and that is Bh ägavat Guru, when the Gopäl, God Himself has come in a grand way to do the, to teach the function of Guru. That is Gauräìga, the universal Guru. Guru Himself, the Absolute Himself in the garb of Guru.
Then there also, how we are to adjust with Guru and Gauräìga, and what They mean to take us where, these are to enquired there in the formula. Then we see that they're, they want us to guide towards Kåñëa conception of Våndävana, not this Näräyaëa conception. The grand Guru Gauräìga His mission is that of Våndävana, exclusively, and He wants us to guide there, to Våndävana Kåñëa, this Kiñora Kåñëa playing with the gopés. Not in Dvärakä , Mathurä or Kurukñetra, Gétä, the Kåñëa of Gétä, we are to cross that. And the Kåñëa of Bh ägavatam , and that also crossing His Dvärakä lélä, the Mahäbharatalélä, and only Våndävana lélä in Bh ägavatam specially. There are also Puräëa, Brahma-Vaivarta, Padma-Puräëa, and here there, there is mention of the Våndävana lélä……..
End of side A, start of side B, 26 th, 28 th.11.81
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