His Divine Grace Sréla Bhakti Rakñaka Srédhara Deva Goswämé Mahäräj
30 th, 31 st december 1981
Devotee : Guru Mahäräj.
Çréla B.R. Çrédhara Swämé : Yes?
Devotee : Could you tell us something of the character of Lord Caitanya Mah äprabhu? Could you speak a little bit on Gaura lélä, of the character of Mahäprabhu?
Çréla B.R. Çrédhara Swämé : What does he say?
Devotee : Lord Caitanya Mah äprabhu's character. He just wants, he's requesting you to speak something about the character, ha, ha, of Lord Caitanyadeva.
Çréla B.R. Çrédhara Swämé : Kåñëa and Rädhäräëé combined, when Both of Them combine, He's very eager to grant the ordinary public persons to enter into the highest stage of realisation. When Both of them come down to the meanest circle to take them up into the highest position of realisation of giving Themselves, of distributing Themselves, Their all wealth. That is Mah äprabhu, Gauräìga. "The highest wealth ever conceived, take, take it, I am bestowing it to you." He comes and invites all. That Kåñëa, when Kåñëa is graciously distributing Himself He's Mahäprabhu, with Rädhäräëé, both combined. Hare Kåñëa. This is more wonderful than dream, than imagination, than any hallucination speculation. Still, it is real. If we can accept it as so, then we have got the highest, possess the highest prospect, sukåti, if I can take it in that way.
savajana vivojana prayojana avatari?
Jéva Goswämé gives this statement. When the Kåñëa has got this object of life, He has come down to give out Himself to the public, savajana vivojana, wants to distribute amongst others, what is His own temperament, what He Himself is doing. He's eager to give it to others. His own function He's distributing to others, to the public. He has come in the form of Gauräìga.
savajana vivojana prayojana avatari?
Avatäré means that highest conception of Godhead, He in such a pose that He wants to distribute Himself wholly to the public. "Come, take possession of Myself, possession of Myself wholesale, come. I am the highest type of beauty and charm, sweetness, and anything you may conceive as desirable."
Follow?
Devotee : Yes.
Çréla B.R. Çrédhara Swämé : Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
Kåñëa Himself has become Guru. He has come Himself direct to play the function of the Guru.
guru-rüpa-harià gauraà , rädhä-ruci-rucävåtam
nityaà naumi navadvépe , näma-kérttana-narttanaiù
["Perpetually do I sing the glories of Lord Gauräìga, who is the Supreme Personality of Godhead, Çré Hari, embraced by the heart and halo of Çrématé Rädhikä, and who has descended as the Divine Master. In this holy abode of Çré Navadvépa Dhäma, He is absorbed in the pastimes of profusely chanting the Holy Names, dancing in ecstasy."]
[Çré Çré Prapanna-jévanämåtam, p2-3]
As an Äcärya , in the garb of an Äcärya Kåñëa has come down. "I give you the clue, how, very shortly and very beautifully you can attain Me. I have come to help you to catch Me."
Hare Kåñëa. Hare Kåñëa. Gaura Hari bol!
"Take Me. I have come. And in this way I can be caught very easily." Ha, ha, ha, ha. "If you want to catch Me, come this way, you thoroughly can capture Me." Ha, ha, ha. "I am giving you the clue. The key of My storehouse you can come and loot, loot, plunder, there."
Gaura Hari bol!
"But it is infinite. As much as you plunder it, it will increase and increase. No want is possible."
jasai sindhu ahe kohe bhai napai ko?
Hare Kåñëa. Hare Kåñëa. Hare Kåñëa. Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
Nitäi Gaura Hari bol! Nitäi Gaura Hari bol! Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
Devotee : Mahäräj, when we chant çré-kåñëa-caitanya prabhu nityänanda, çré-advaita gadädhara çréväsädi-gaura-bhakta-vånda, of course we have no doubt, but is that traced, that particular Païca-tattva mantra, is that traced? We can trace that in the writings of Bhaktivinoda perhaps? We don't have any doubt but for the purpose of, sometimes people may query, "From where have you got this mantra?" Of course as far as we're concerned there's no difficulty.
Çréla B.R. Çrédhara Swämé : It has come from the paraphernalia but I could not have any trace in any scripture. And at the same time I am to tell you there are two types of this Païca-tattva mantra . One in the Narahari Sarakara school. Instead of Çréväsa Paëòita they put the name of Narahari Sarakara, Païca-tattva . But the Goswämés have accepted Païca-tattva as these five. In Caitanya-caritämåta we find Païca-tattva including Çréväsa Paëòita instead of Narahari Sarakara.
Hare Kåñëa. Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
And this is generally accepted, but there is a particular school, they like to introduce Narahari Sarakara instead of Çréväsa Paëòita. But Sanätana Goswämé and others have given this. And Svarüpa Dämodara, the highest authority in the Caitanya school accepted Çréväsa. In Caitanya-caritämåta this çloka is also mentioned there, Païca-tattva with Çréväsa Paëòita.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
Devotee : Mah äräja, could you tell us something about Ekädaçé?
Çréla B.R. Çrédhara Swämé : Ekädaçé, yes, the history you may find in Hari-bhakti-viläsa. But what I got, the purport from Guru Mahäräja, he told, he explained in a ontological way that generally in the Ekädaçé tithi the tendency of enjoyment of Kåñëa is increased, is increased. And so, the devotees on their part, they are exceptionally; become more busy to supply the objects of His enjoyment, this bhoga, for His bhoga, His enjoyment. And so they do not find much time to cook for themselves and engage themselves in their own livelihood. So upaväsa means they generally stay or live very near to Him to give, supply what is needed for His satisfaction, to live in the vicinity of Kåñëa and minimise their own necessities of life. That is one aspect. Another thing from Puräëa we understand the sin on the day of Ekädaçé, generally sin selects their abode in some of the crops and so should not be used by the ordinary devotees. In general it is said, it is mentioned somewhere:
taha upavasa jaha nama vai?
It is mentioned in Caitanya-caritämåta when the Bengal devotees went to have a darçana of Çré Caitanyadeva during the ratha-yatra they went direct in a procession to the abode of Mahäprabhu, the residence of Mahäprabhu. Only offering their respect from
(Çrébhadra?) to Jagannätha, did not enter in. And there Mahäprabhu requested them to take some prasädam when they're coming from a long distance and the fatigue of the travelling, all the concern, considering all these things. And they took prasädam, and then, under the guidance of Mahäprabhu they came to have darçana of Jagannätha.
Then Pratäparudra Mahäräj, from the roof of his house, palace, he's looking at all these things and putting questions to Särvabhauma Paëòita. "What is this? That generally people come to this place of pilgrimage and they make (kora karma?) and observe fasting, and then after having a darçana of Jagannätha they take food. But why these people without caring for the darçana of Jagannätha, or any fasting or any other observances, they're taking food, and also being united with Mahäprabhu without having darçana of Jagannätha Deva? In that place it is mentioned, "Where there is Mahä prasäda, no necessity, no question of any fasting." It is mentioned there.
And accordingly, many persons, especially the father of (Natali Sukhar? Janaki Bhoshe?), he was a (pleader in Kattack?), every Ekädaçé day he visited Puré so that he may not have to fast, observe the Ekädaçé, then take prasädam , rice, (anu?) prasädam. So many go there and take.
But Bhaktivinoda Öhäkura, and çuddha-bhaktas, they fast always. That in that higher type of räga-märga that observance may not be necessary, but we do not consider ourselves in that position, so we observe fasting as recommended in Hari-bhakti-viläsa.
So Ekädaçé, because Kåñëa's enjoying spirit increases, we should diminish our ordinary necessities of life in order to make more time to help His service. That is one underlying principle. And another, we should take not anything and everything, though in small quantities with a fasting mood, but some selected things where the sin does not enter in that particular time, or particular moment of the day, particular part of the time. From these two things we observe. We take something, not everything which we ordinarily take, and also do not take much, anukalpa. Half-feeding, less feeding, anukalpa means because we should rouse in our mind that this day the necessity I have got the special duty of supplying the services proper to my Master. This day He wants to receive more. It is by His will, it is His will, and I must abide by that.
Ekädaçé, especially in prappanca we find this (doa butter?) this ebb and tide, the whole nature is filled with more juice in the Ekädaçé day generally. And from the physical consideration also some say if we observe fast before this full moon or new moon, no moon, then it is helpful for our physical health also, because the general ebb and tide wherever there is water. And eighty-five per cent in our body is water, so water, it will be wholesome for us also to observe some sort of fasting to keep our health regular normally. The physical meaning also is given in this way by some scholars.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
You are to take prasädam here, now, or to go away now? You have a call of your duty?
Devotee : I can stay. I stay away enough. I should probably stay here for some time.
Çréla B.R. Çrédhara Swämé : Today you are to leave?
Devotee : No. I will stay.
Çréla B.R. Çrédhara Swämé : Whole day?
Devotee : I have some duties in the afternoon.
Çréla B.R. Çrédhara Swämé : Duties in afternoon. So after taking prasädam you'll start for Mäyäpur, is it?
Devotee : Yes.
Çréla B.R. Çrédhara Swämé : All right. Gaura Hari.
Devotee : Mahäräj, Keith and I would like to know if we can stay here for a few weeks at your äçrama?
Devotee : He's asking if he and Keith could stay a few weeks at the äçrama ?
Çréla B.R. Çrédhara Swämé : Who is he?
Devotee : (Kamalata?)
Çréla B.R. Çrédhara Swämé : Yes. You are invited to stay here as you like.
Devotee : Thank you.
Çréla B.R. Çrédhara Swämé : It is meant to help the bona fide devotees who want to enquire, to know about Mahäprabhu and Kåñëa and Gurudeva. It is meant for that purpose so you my stay here as long as you like.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
……..
Çréla B.R. Çrédhara Swämé : Any questions? If any of you put question to open discussion.
Devotee : I have a question. Yesterday you were saying if a pure devotee is leading a kértana then it is quite all right to join in this kértana, so my question is, how does one tell if a pure devotee is leading the kértana?
Çréla B.R. Çrédhara Swämé : What does he say?
Devotee : Kértana should be lead by at least one çuddha-bhakta.
Çréla B.R. Çrédhara Swämé : At least, at least one leader, at least one must be çuddha-bhakta. Then we can expect any good result from joining that kértana party.
Devotee : But he's asking, how to know, how will we know if he's a çuddha-bhakta or not.
Çréla B.R. Çrédhara Swämé : That will be there according to, as we decide in every other case also, our previous knowledge, experience, and inner consciousness, and opinions of the bona fide known sädhus. Generally, wherever we take some decision - how do we do it? What are the ingredients on the basis of which we take any decision? In any case our previous experience, our internal suggestion, and also the opinions which I know, that is also within my experience, opinions about him, whom we know to be bona fide, their opinion about that leader, and my experience, whatever I have gathered previously. And then again my spiritual free reason, free reason and the spiritual feel, that is conscience. And by the help of them I am to assert.
If I have already heard about him, gathered opinion from the higher circle in whom I can place confidence, that it should be the first thing. The second thing - my experience of the çästra, the scripture, that this should be the sign of a real devotee. And then, my internal approval, the new suggestion, then my mind, that is imitation, it is imitation without any life within. If you have got experience of the world of spiritual vitality then you'll be able to detect whether that is lip deep or heart deep. You'll be able to feel that, what is the depth, what is the depth of the words? Hare Kåñëa.
And you will have to acknowledge that only the tune, only music is not kértana. Kértana, Hari-kértana is something other than music. So mere music, music also can appeal our sentiment, but mere music is not Hari-kértana. Hari is the all-important factor, and Hari means serving attitude, and service, that must have certificate from the bona fide Vaiñëava. In this way we are to understand things spiritual. Spiritual things - test should be spiritual standard and that should be gathered from that circle. In this way we are to proceed to every judgement concerning spiritual questions. That test, s ädhu-çästra .
S ädhu-çästra , guru-väkya, cittete koriyä aikya - Narottama Öhäkura says [in Çré Guru-vandanä]. The s ädhu - the opinion of the devotees, çästra - the opinion of the spiritual scripture, guru-väkya - and we must try to harmonise with them what we have heard from our Gurudeva, adjustment. And cittete koriyä aikya - and internal approval I shall have to gather about the consideration of those three, then I can go forward. This is the general line to negotiate with every new thing, new approach.
Gaura Hari. Gaura Hari. Gaura Hari.
What we are to do, this is not only within this physical world, nor in the mental world, nor in the scientific jurisdiction, but passing that; and also passing the stage of siddhi, mukti, the plane of exploitation and the plane of renunciation. And also the plane of viddhi-bhakti, that is constitutional dedication. Räga-bhakti, that is spontaneous, natural, self-giving, self-surrendering. The degree of self-surrender, that is to be considered, and that is to be given the highest importance, surrender. Our temperament of surrender it vanishes in räga-bhakti, anuräga-bhakti, self-dedication, self-dedication, just as exploitation, ruthless exploitation, lawless exploitation is the lowest. And there also, lawless exploited tendency is at the acme of the highest. Do you follow?
Devotee : Yes.
Çréla B.R. Çrédhara Swämé : It is exploitation of two kinds, systematic and ruthless, lawless, and so, this is the perverted reflection. So, in the real world reckless dedication, that is räga-bhakti, not calculating, calculated dedication in Vaikuëöha. So that is the standard, and accordingly our judgement should be taken or should be given.
Gaura Hari bol! The general conception is such, exploitation, dedication, and abscissa, marginal, no-man's-land; that is renunciation. Renunciation means above exploitation but dedication begins positive side - to give, die to live, Hegelian theory - die to live. That is the theory to be followed. Prepare yourself to die a hard death and you'll find you'll be gainer thereby. No risk no gain. As much risk, as much done, so much gain, that is the main theory all through, dedication and exploitation, and lawless, ruthless exploitation, and risky dedication. Gaura Hari bol! In this way we are to measure things. The quality, quality, as much dedication, so much qualitative findings, but that must be to the good, Absolute Good, then it's guaranteed, otherwise everything is gone. Absolute Good is such. Praëipätena , paripraçnena sevayä, tad viddhi:
[tad viddhi praëipätena, paripraçnena sevayä
upadekñyanti te jïänaà , jïäninas tattva darçinaù]
["You will be able to attain all this knowledge by satisfying the enlightened spiritual master with prostrate obeisance, relevant enquiry, and sincere service. Great souls who are most expert in scriptural knowledge and endowed with direct realisation of the Supreme Absolute Truth will teach you that divine knowledge."] [ Bhagavad-gétä , 4.34]
Higher knowledge is allowed only in such, towards such ethic, praëipätena, paripraçnena sevä. If you have your liking at all for the enquiry of higher domain you must couch yourself in this way, with this dress. That is - praëipät - surrender, paripraçna - honest enquiry, and sevä - that is the important thing. You are for Him, not He is for you. For Himself - Hegel - ha, ha, Hegel has given a good basis, ha, ha. Die to live, and, Reality is for Itself, and not for you or everything. Reality cannot be dependent to any other thing, for His existence or to fulfil the purpose. He's independent in the beginning and the end, the future and the past. He's created by Himself, and future He's meant to maintain His existence for His own purpose, not subservient to any other purpose, then He's no Reality. So Reality is for Itself, Reality is by Itself, and your question - self-determination, die to live. If you want to live a proper life you'll have to die as you are at present with false ego. That is the broad thing to be followed particularly, the basis of Vaiñëavism proper.
But not details mentioned there. What is the real conception of the Reality? It is Vraja lélä, it is Kåñëa conception, all these things - there silent, that is, they're silent. But Mahäprabhu, Çrémad-Bhägavatam, has taken it. Reality in Its highest conception cannot but be Çré Kåñëa in Våndävana, the cowboy. And you are to enquire about that, why He's a cowboy? Why He's not a brähmaëa? Why He's not a yogé? Why He's not a king? A mere cowboy. Gaura Hari bol!
The medium, not the sattya-guìa brähmaëa, nor the raja-guìa kñatriya king, but in the vaiçya mentality, nor the çüdra also, in the middle, a type of aboriginal vaiçya. Not capitalist vaiçya - cow-keeper. Cow, sattya-guìa, amongst the animals the cows are representative of sattya-guìa, çanta. And it is told that amongst the animals the cow birth is the last. After that, that animal gets chance of a human birth, to come, to be prepared for independent action. Otherwise they're all enjoying or suffering the result of their past karma, no independent karma is possible pasu or in the devata, only in the human, in the taöasthä, in the middle position. They can, human birth is the only basis of taking independent action, and all below, they're suffering or enjoying the results of their past, no independent action possible there. And the last animal birth is the cow. Innocent and giving, giving to others by milk, by cultivation help to the society, less taking and more giving, innocent position. Then after that, the term finished, gets another chance of human birth and new karma can rise in human birth.
Hare Kåñëa. Gaura Hari.
Cow-keeping, cow-keeper, cow-keeping is a most easy duty, easy task. [go-walling?] with the gopés, cow-keeping girls, cow-keeping girls. Human, to select human species, and again therein cow-keeping, and again therein cow-keeping girls. That comes the highest position, highest posing rather, posing, by which we can give our maximum service to the Supreme Entity, boys also to somewhat. Boys, girls, grown-up men, in different types, çanta, däsya, säkhya, vätsalya mädhurya in Våndävana, the Yamunä, the peacock, the parrot, the cuckoo, the deer, they're very favourable to create a favourable environment for the simple and sweet pastimes. Simple and sweet, simplicity is near sweetness, basis of sweetness. Complexity is not, simplicity. Within simplicity sweetness lives in, a simple way of life, not gorgeous, half jungle.
Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Nitäi. Nitäi. Nitäi.
George Washington, after finishing the war he went to farmer's life, we are told. In the last stage of his life he selected the life of a farmer. Not a warrior, or minister, or Prime Minister, or director, nothing else.
Hare Kåñëa. Gaura Hari bol! Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
Anything?
Devotee : Yes Mahäräj. Yesterday you were saying…
Çréla B.R. Çrédhara Swämé : Though it is clear what you put, the first question?
Devotee : Very clear.
Çréla B.R. Çrédhara Swämé : All right, then?
Devotee : So, we are going by guru, çästra and sädhu, and I would like to…
Çréla B.R. Çrédhara Swämé : Yes, our heart's approval, our inner approval, we must give some trace there because that took me to my Guru. Guru is all in all, but who took me to that Guru? My inner sentiment, inner guide, it did not like anything else in the environment, but selected the advice. Who? I need not come, so many others they do not care to come, so many others that may ridicule this life. But what made me to come here? I cannot depreciate that internal approval, that conscience, sincerely. So that is also important factor. Ultimately we are to depend on it most when collecting advice from the scriptures, when seeking advice and relying on the advice of a sädhu, my internal approval that my inner friend, that only takes me there. Otherwise I might not have come, so many others did not care to come. Who has taken me to this plane? 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]
One who sincerely wants real good he can never be deceived, can never be deceived, when really a seeker after the truth. Na hi kalyäëa-kåt kaçcid, durgatià täta gacchati. "My dear boy, one who is sincerely hankering after truth, he can never come across anything unfortunate." If apparently come across, misfortune, if apparently some misfortune comes to visit us in our way that is to enhance our position, our improvement. Some sort of danger may come on the way, but if we are sincere they will come and test us and then they will beat the drum of my glory when they will be rejected, the temptations will be rejected they will plead for us again. So sincerity, sincere hankering after the truth. And that is if we are to go to further and that is of course made of sukåti, the grace of the divine agents that are wandering through this cursed land to help others unconsciously. That will be the basis. Sat-saìgaù präpyate puàbhiù sukåtaiù pürvva-saïcitaiù.
[bhaktis tu bhagavad-bhaktasaìgena parijäyate
sat-saìgaù präpyate puàbhiù sukåtaiù pürvva-saïcitaiù ]
[Actually we can recognise a sädhu by sukåti. Apparently we can know him from the çästras, the scriptures, because the çästra helps us to know who is a sädhu, and the sädhu gives us the interpretation of the çästra. So sädhu and çästra are interdependent, but the sädhu holds the more important position and the çästra has the secondary position. The living çästra is the sädhu, but to know who is guru, who is sädhu, we are to consult the descriptions given about them in the scriptures. The symptoms of the sädhu, both of the guru as well as the disciple, have been written in the Bhägavatam, in the Gétä and in the Upaniñads.] [Båhan-näradéya Puräëa ]
And there, my unconscious help, unconsciously got help from the agents of the Lord who are wandering to do good to the people at large. That is accommodated, that has helped me to understand what is good and what is bad. That is sukriti . ajnata sukriti, jnata sukriti then sraddha , then sadhu sangha. Then I have come on the surface to, in search of a sadhu and I have got my guru ... and I am there, and so many others necessary in the journey and as much as possible I shall gather help from the outside when I am passing through the street. Sadhana. çravaëa-daçä, Varaëa-daçä , sädhana-daçä, äpana-daçä, prapanna-daçä – five stages of sadhana, of realisation. Hare Krishna.
End of side A, 30th, 31st december 1981