His Divine Grace Çréla Bhakti Rakñaka Çrédhara Deva Goswämé Mahäräj
(transcript is first half of audio only)
3 rd, 4 th.12.81
Çréla B.R. Çrédhara Swämé : …………………….(as a dissension of it?) (No variation, we can do after that) Hare Kåñëa. The gradation there must be, and there is, competition in a dacoity and competition in a, amongst free fighters. More and less, back and front, there must be. Freedom fighters, amongst there also may be competition, and also for the dacoits also their competition, high and low, forward and backward. Viläsa means competition and competition means high and low. And both of them are supporting a particular aim, it may be. We must be (not absolutely clear?) with that general rules of existence, so we must not be misguided by that. Because Kåñëa could not control His subordinates they fought amongst each other and died, all finished. So how Kåñëa can be the highest personage? This is redundant, irrelevant, unnecessary and irrelevant, to understand what is true and what is not true. No contribution we can find from here. The criterion you'll have to find in another plane of understanding, whether He's high, why He could control, and why He did not control this situation?
A man is not judged by this type of his activity. Why Kåñëa fled away from the battle eighteen times from Jaräsandha? Jaräsandha attacked Mathurä and Kåñëa fled away. What is at the bottom? Like a coward, we are to think? So, we should not go to judge things in this process. The process is rather quite different. The criterion of, this mundane criterion may not be tried that with there.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
This is misguiding, we'll be very warned against committing such error to apply the criterion of one thing to another, to apply it to another. The physical power if we apply in the case of the intelligentsia we shall have to pay. They're different standpoints. Lion is great from one point, elephant is great, man also great from another point. Man is greater from another point, in this way.
The great power, previously the land animals, then navy then now air then bombing then the gas war, now atomic war and then electronic, in this way it is going differently, no end.
Gaura Hari bol! Gaura Hari bol!
What is what? What is what? Bhür, Bhuvaù, Svaù, Mahä, Jana, Tapa, Satya, Virajä, Bramhaloka, Çivaloka, Vaikuëöha, we are to, the process, these are the processes that have been sent to us to follow. Try to know by this process what is the main, the background, where all sorts of knowledge is connected over. Why, what is this Bhuvaùloka and Bhürloka? Bhuvaùloka - how it is more, it is better - how? Then Mahä - what is the special quality there? Jana, Tapa, Satya - what is the speciality? On the whole, the exploitation is diminishing gradually, but that is also by different stages. Then exploitation finishes, vanishes in Virajä. Then, hazy conception of the other dedicating land. Then, we can get Çivaloka - the lowest portion, of some independence, some serving attitude, not wholesale. Then, awe and reverence in serving in Näräyaëa. In this way the standard will be gold, between marks, yens, and rubbles, and pounds, and dollars, rupees, that sukha, änandam, ecstasy, fulfilment, that will be the standard. And we are to have self-approval to accept that standard first, that is 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]
If you have that regard for that earnestness then that loka, that plane may come to you. But the land of colour can only come with the eye, the world of sound that comes only with the ear. So, with çraddhä you can approach a world, a type of world, not by other, by ear, eye, touch, etc. Or even by the mind of who is full with the thoughts of this world of exploitation experience, not by that. Even our reason, that is only connected with the experience, but that also cannot give us that idea, in this way. But faith can take us to higher existence, and we shall, we are to find out a science in the faith. The faith has also got its science, faith, its nature, its analysis, its quality, its development, different stages. But there is another thing. Analysis of the eye experience, analysis of the sound experience, analysis of the reading experience, so analysis of the faith, science of the faith is also there. That how çraddhä goes, what way, and what turns it around, it side by side.
Devotee : Mahäräj…………………………………………………………………?
Çréla B.R. Çrédhara Swämé : Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Nitäi. Nitäi. Nitäi. Nitäi. Nitäi. Nitäi. Nitäi. Nitäi. Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
Devotee : Mahäräj, you once said that it's very difficult to differentiate between the intelligence and the soul, buddhi and ätmä, very fine dividing line.
Çréla B.R. Çrédhara Swämé : Not very fine but of course fine.
buddhi nistha atmita?
The faculty within us which gives decree and dismissal, dismiss. This is this, this is that, this cannot be this. This sort of faculty is buddhi, reason, faculty of judgement, this is. And ätmä is light. The light focussed from above, then the reason can see, 'this is black this is white, this is rotten this is fresh.' The buddhi he gives decision - 'this is good this is bad.' But light in the background is absolutely necessary, ätmä is of that light type, ätmä, otherwise no activity is possible without light, ätmä is the light.
daivam bhajati jagat?
Entering into this world, the ätmä, the ätmä is a party and this exploiting experience another party, exploited experience another party. And ätmä, it is difficult to understand the real characteristic of ätmä, but it should be compared as light, knowledge, background, and because the knowledge is there, the light is there, then discrimination about anything. It may be rubbish, it may be a rotten thing, or it may be a flower, it may be stool, but discrimination is possible, whether it is good, whether it is helpful, it is non helpful, injurious, all sorts of discrimination is found, comes from buddhi, reason, the reason. The reason, in Western philosophy, they say, reason applied in this mundane world this may be we say as reason. And that is, in the higher sphere, the name is conscience, that is their view. And conscience when it is utilised in the higher sphere, and reason when it is applied in the lower sphere. But anyhow, the decision is with buddhi, but it is called buddhi in reference with this mundane loss or gain, here. And ätmä is light. Nothing to do, no interest, real interest with this system of experience of the mundane pleasure. Ätmä has no real interest but only is a party for its choice, erroneous choice, ätmä.
Devotee : Mahäräj,………………………………………………………………………?
Çréla B.R. Çrédhara Swämé : The weakness in ätmä, that is rather the cause. Ätmä really finds no interest here in exploitation, but his weakness, his curiosity, has connected him with this world of exploitation. That is the subtle-most connecting link, the very subtle, most subtle, through weakness, the curiosity, joining him with this. But he cannot be happy. Without him no feeling is possible, everything is blind, all energy has no fulfilment. Because he is there, therefore he is the party, but minor.
Very weak, and that is the fundamental position we are to draw out all reasoning from that basis, that data. The soul should not be entangled with this mundane interest, wholly, because he's above that. And also because he's in connection with this type of margin, this side margin, he's somewhat connected. So we cannot consider itself to be part of this world, but by the influence of this side it may be considered that he is in our side. And from the basis of the other side others they may think, seeing his marginal position, that he may be in our side, the peculiar position of the soul, taöasthä , kåñëera taöasthä-çakti , bhedäbheda prakäça.
[jévera 'svarüpa' haya-kåñëera 'nitya-däsa'
kåñëera 'taöasthä-çakti' bhedäbheda-prakäça' ]
[The constitutional nature of the jéva soul is that of an eternal servant of Kåñëa; the jéva soul is a manifestation of divinity which is one with Kåñëa and different from Him. The jéva souls are the marginal potency of the Lord.]
[Caitanya-caritämåta, Madhya-lélä, 20.108]
The general idea has been given like that. So we cannot think that he's a member of this mundane world, and we shall go to apply our mundane laws over him, that won't do. He's over. At the same time without his connection these things cannot be concocted as the light is necessary. A party may be minor, but anyhow a fictitious party must be established to explain all these things. The jéva soul is just like a point, has existence but no magnitude, something like that. A line, no breadth, length no breadth. So he's marginal line, neither it is member, this mundane law can be applied over him. Nor this mundane activity can be explained without his passive support. So we cannot, the other day he may be changed, he may say, "No, I don't want, sarva-dharmän parityajya,
[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]
"I have no connection with you," he may assert in one second it may be possible. The buffer stage can be occupied by the higher power on the other side in a second. But still we should consider it to be buffer. So without ätmä no party is there. Who is the enjoyer, of good and bad, or pure or impure? The question, the bhoktä, the enjoyer is necessary. That this is detrimental, the feeling is necessary in the background of all these affairs that this is pleasing me, this is not pleasing me - it is pleasing and non-pleasing. Who's the party who will say? Then the case will stand, otherwise no case. One feeler, either pleasure or pain, the feeler, the party must stand, otherwise no case can stand. Enjoyer, puruña , but puruña is of such type without him nothing can be explained, nothing can be set up, got up. And he also, we cannot rely him to be the full party, the full subtle from him, any moment he may withdraw. He may say, "I am a subject of the other land, not yours."
So such background we are to, our position, otherwise we have no hope. If voluntary we have any place here then we have no hope to go up in the upper world. We can go there clear, no contamination we have to carry, it is not within our nature, our existence, this mäyä, this exploitation. Otherwise if we have something permanently of this exploitation within us we could not go there with clean hands. We are to carry that nasty thing with us - it is not permanent within a soul but the connection for the time being. Making here enter with something like curiosity, not real interest. That is (this world?), a position of the soul, because he has his prospect, higher prospect that side.
With this whole world, with analysis, soul may not be affected, but it may stand with so many revellers just as in the time of a sound sleep, no necessity you feel of the world in sound sleep. But in subtle form it is there as long as the touch in the finest form again the consciousness comes and feels awake and the interest also come out. The memory comes out of the previous day, of the previous time and takes up in the world. But the sound sleep apparently all connections severed, no feeling of any necessity, in samädhi a very, very long time, a pure type of sound sleep, but entrance into the other world that is a revolutionary prospectus which remains for the soul.
Hare Kåñëa. Hare Kåñëa. Hare Kåñëa. Gaura Hari bol! Gaura Hari bol!
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
Just as intoxication, our connection with wine, without wine we can live well, but if I enter into intoxication habit then some sort of uneasiness, but if you cut off, then it is all right. So wine may not be thought as a necessary part of my mental system, 'so without wine I can't live, my mind cannot exist,' not that. But still, any good or bad gave ultimately to me through the wine, he has that sort of habit, intoxication. Something like that. It is not a fact, but still, without myself in the background no calculation of good or bad, nothing can exist.
Gaura Hari bol! Gaura Hari bol! Nitäi Gaura Hari bol!
Ke ? [Who?] Paraçuräma?
Devotee : Mukunda-mälä.
Çréla B.R. Çrédhara Swämé : Mukunda-mälä. Where is Paraçuräma?
Devotee : Here Mahäräj.
Çréla B.R. Çrédhara Swämé : Here, ha, ha. I can't see, ha, ha, ha. Every morning, 'who is he, who is he? but still not seeing. Every day meeting and still, 'who are you, who are you?' Ha, ha.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Nitäi Gaura Hari bol! Nitäi Gaura Hari bol! Nitäi Gaura Hari bol! Nitäi Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Nitäi Gaura Hari bol!
Devotee : Your vision is in the spiritual world.
Çréla B.R. Çrédhara Swämé : Spiritual world?
Devotee : You're always seeing Kåñëa.
Çréla B.R. Çrédhara Swämé : As if you see that? Ha, ha, ha. So you have got that direction also. Gaura Hari bol! By the blessings of the Lord I may attain that, that vision. Always taking Him into consideration I shall see, move, read, everything. The standpoint will be there. Kåñëa, Mahäprabhu, Gurudev, Arcä-Vigraha , highest Arcä-Vigraha , Rädhäräëé, so many. To fix our eye and accordingly move. The point of interest is there. With this view we shall live and move. Interest, point of interest, the point of interest must be eightfold to the point of interest, that will regulate all our movement, every movement, every step we shall take keeping our attention, fullest attention as much as we can show, the centre, the centre of our interest. It may be by the grace of all, Çré Kåñëa, Mahäprabhu, Nityanända, Rädhäräëé, of same type, more or less. Their activities …………………? in harmony. No hitch, there may be competition but no hitch, not any intended displeasure because all centred in the interest of one.
Hare Kåñëa. Hare Kåñëa. Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! 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! Nitäi Gaura Hari bol! Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
So, it is taken up?
Devotee : Yes. I have it here. I'm holding it. Ha, ha, ha, ha.