His Divine Grace Çréla Bhakti Rakñaka Çrédhara Deva Goswämé Mahäräj
5 th, 6 th.10.81
Çréla B.R. Çrédhara Swämé : …position, no risk, no gain. There is the varëäçrama dharma. If they say that after married life one may be safe in the Vedic vichar, from the standpoint of moral judgement, by the law. But…from that position he must get, try to get the service of Kåñëa. Must be svadharma, by attending his own duty from his own position, that is a stereotyped thing, he'll get a better position and again he'll go up to Brahmaloka and then he'll come down in that cakra, that vicious circle. He must try his best to come out of that vicious circle, which is:
äbrahma-bhuvanäl lokäù , punar ävartino 'rjuna
[mäm upetya tu kaunteya, punar janma na vidyate]
["O Arjuna, from the planet of Lord Brahmä downwards, the residents of all planets are naturally subjected to repeated birth and death. But, O Kaunteya, upon reaching Me, there is no rebirth."] [Bhagavad-gétä, 8.16]
So, no risk no gain, for sädhu-saìga, exclusively he has engaged himself but he could not maintain, he fall down for the time being. Some sort of bad name came to him, came to him, society rejected him and he had to undergo some painful situation and position. But whatever he has done, that:
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]
That thing is accumulated there and he will get the chance again. By observing the moral rules we can hope to get happiness, a happy position in the course of going up and down. It may be a favourable position, or a little happy position. But then the next sloka: kva vabhadram abhud amuñya kià, ko värtha äpto 'bhajatäà ..
That nothing we can get by maintaining our bad position, we must take risk. And then, just as a child when he begins to walk, he must take the risk, but sometimes he will fall down but if he does not take the risk of walking for fear of falling down then at no time he will be able to learn walking he will be only flat.
So take some risk and if you fall down and get some pain in the limb, it cannot be avoided, so:
tyaktvä sva-dharmaà caraëämbujaà harer, bhajann apakvo 'tha patet tato yadi
yatra kva väbhadram abhüd amuñya kià, ko värtha äpto 'bhajatäà sva-dharmataù
["If someone takes to Kåñëa consciousness, even though he may not follow the prescribed duties in the çästras nor execute the devotional service properly, and even though in an immature stage he may fall down from the standard, there is no loss or danger for him. But if he carries out all the injunctions for purification in the çästras, what does it avail him if he is not Kåñëa conscious?"] [Çrémad-Bhägavatam, 1.5.17]
Then,
tasyaiva hetoù prayateta kovido (the next sloka), na labhyate yad bhramatäm uparyadhaù
tal labhyate duùkhavad anyataù sukhaà , kälena sarvatra gabhéra-raàhasä
[Persons who are actually intelligent and philosophically inclined should endeavour only for that purposeful end which is not obtainable even by wandering from the topmost planet [Brahmaloka] down to the lowest planet [Pätäla]. As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them.] [Çrémad-Bhägavatam, 1.5.18]
Crores of times from infinite time immemorial I am only moving going up and down. So that is stereotyped thing, what is it to maintain position in that sort of vicious circle what is the benefit there? So we must take a leap, we try to come out of that circle, circular movement.
For only trying for temporary happiness, that comes automatically. We do not want any pain or misery but still it comes. So happiness also, pleasure also comes automatic as the pain and misery comes. In course of time it is so set that we do not want pain, still pain comes, so we may not want happiness but still happiness will come and go. It is arranged in such a way. The life, the law of life, is wandering in such a way, up & down, and pleasure and pain, they are moving. So, for pleasure or happiness with such mundane, we must not care for that. We must take risk, we must take leap and if something happens in the consideration of the worldly good or bad, if I am abused, it doesn't matter.
So what is necessary to take the leap at the nirguëa from saguëa movement we must come up to the nirguëa world association, to take the advantage of the sädhu-saìga. So our Guru Mahäräj [Çréla Bhaktisiddhänta Saraswaté Öhäkura Prabhupäda] managed in a centre, established a centre where sädhu-saìga sastra-saìga, what is necessary for a life of a devotee to take him towards the highest goal, he has made arrangement to call everyone ‘Join here’. Try, but if like a child you'll have to fall, three, four times maybe, then that does not matter. Don't be afraid of, like a child walking, learning to walk, one or two falls there may occur but don't be afraid of that. Whatever you will acquire for the time being, that is a very high valuable thing that cannot be had here and there. So, for name and fame, good name and a peaceful life don't lose the chance that was revolutionary. When people cannot earn freedom of the country in the constitutional method they take the revolutionary path. They are prepared to incur a loss, risk, still they want to go towards the goal, freedom. It is, our Guru Mahäräj created such. So many temples give chance for rare things, the sädhu-saìga. Without sädhu-saìga, sädhu-sevä one cannot go there, so he created so many places of sädhu-saìga, Vaiñëava anugatya sevä, what is indispensable to march towards that and get the call to the general public. "Come, whatever little you can acquire there, that is incomparable with any acquisition of this mundane world." So for sädhu-saìga and for this sort of advantage of so much facility we must take risk. And how many days, what period of time we can utilise, that is of infinite value. It will fetch something, some coin of the infinite character. And this mundane flickering wish to be king, it is nothing. For this purpose the justification of the renunciation, this,
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]
"In whatever position, kaniñöha, in whatever position you are, come towards Me, I shall protect you in some way or other."
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]
"When one comes exclusively to My feet, I look after him. For the time being in the eyes of the ordinary person he may hold a lower position, but that does not matter. I am there. I take care of them and I assure them that they must come to Me after some disturbance on the way."
So no risk no gain. I am getting sädhu-saìga, I am getting whole time cultivation about the Lord, knowledge of scripture, then I must run. Otherwise what is mere renunciation, what value has it got? After renouncing,
[ye 'nye 'ravindäkña] vimukta-mäninas, tvayi asta-bhäväd aviçuddha-buddhayaù
äruhya kåcchreëa paraà padaà tataù , patanty adho 'nädåta-yuñmad-aìghrayaù
[Lord Brahmä and the other demigods said:] ["O lotus-eyed Lord, although non-devotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. Although they may rise to the level of impersonal Brahman realisation, they fall down from their position of imagined superiority because they neglect to worship Your lotus feet."]
[Çrémad-Bhägavatam, 10.2.32]
So moral purity has got no eternal stability, so we must take risk for this.
çreyän sva-dharmo viguëaù , para-dharmät svanuñöhität
sva dharme nidhanaà çreyaù , para-dharmo bhayävahaù
["It is better to carry out one's own duties a little imperfectly rather than faultlessly perform another's duties. Know that even death is auspicious in the discharge of one's duties appropriate to his natural position in the ordained socio-religious system, because to pursue another's path is perilous."] [ Bhagavad-gétä , 3.35]
Cowed down by this sort of advice, but,
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]
Just the opposite advice, that also comes from the Lord, and that is in the conclusion of Gétä . "Come on. I shall save you." This sound has entered whose ear and touched the heart, they will come out, with risk, they'll be able to take the risk.
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]
karmaniya sad jana sanga se sadhu sanga sadhu sanga?
So give benefit of the association of the holy persons which is very, very rare to be found here. By the strength of that our Prabhupäda [Bhaktisiddhänta Saraswaté Öhäkura] invited all to come and join, to get the most rarely found gem, sevä, sat-saìga sevä, that direct association and the service of the sädhu. Without that, no possibility of going that side, so I am making arrangement of that sädhu-saìga which is the very key to the door. So give up everything and take this chance. It doesn't matter if for some time you are still, then it is His will. And in this way only progress is possible towards that realm.
So the whole heart will be brave enough to take this opportunity. They will come with caring without anything. But this world is a waste of time they will think. That is a waste of time. The energy will be wasted. Therefore, for maintaining the children and the wife, and so many practices with the relatives, all these things, I have come wholesale, to give wholesale to Kåñëa only under the guidance of the devotees. If Kåñëa is necessary then why should we lose such a great chance, great opportunity? So direct approach towards Kåñëa. Die to live. Ha, ha, ha, ha. Learn to die if you want to live a real life.
Hare Kåñëa. Hare Kåñëa.
We won't care. In future whether I cannot maintain my position in future, for that I shall lose the present, so valuable present? I shall lose in apprehension of my future, uncertain future? The energy I shall engage it in wasting for maintaining this and that, for the society, for the wife, for the children, for so many things. Why should I go to lose my energy I shall try my best. The Lord is there, the sädhus are there. They will look after me. I must have confidence in them.
Our Guru Mahäräj, he made so many centres, and what is very rarely to be found, that necessary, what is indispensable necessary, sädhu-saìga, he made arrangement for that. Whatever you do, the whole thing will be utilised in the service of Kåñëa under the guidance of a bona fide sädhu, whatever you do. The whole thing will be converted. You'll get the value of everything, because of being under his guidance. You'll be a gate-keeper, only a gate-keeper, then also you will fetch some money of Goloka you will earn. Whatever you do, you will serve the cows, you will do some vegetable, that sort of energy, that will go to satisfy Kåñëa. He holds such a policy, and such place, giving chance so that every part of your energy may be utilised and utilised for the purpose of Kåñëa. Such a great advantage of going there you will lose? So this is revolutionary way.
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]
"Ahaà tväà sarva-päpebhyo, päp may come, the sin may come, by chance, but I am there. You have some practical faith in Me. I'm not a dead thing."
Hare Kåñëa. Hare Kåñëa.
"Those that are risking for Me, and I will be cold for them, towards them? Don't think My nature to be of that type. The little gratitude that you find in the human society or even in the animal society, the feeling of gratitude, thankfulness. That is also wanting in Me?"
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]
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
Devotee : Swämé Mahäräj, Çréla [A.C. Bhaktivedanta] Prabhupäda, he mentions that in the sixth canto [of Çrémad-Bhägavatam ] the story of Ajämila who is delivered by the Viñëudütas. Prabhupäda mentions that Kåñëa, He's seeing or hearing that, "That this man is calling on My Name so how can I neglect him?"
Çréla B.R. Çrédhara Swämé : That is not a very serious case and not very apt. That's nämäbhäsa. By his free will in his previous life he had some remote connection with Naräyäëa. Then after that of course he had a fall in that ordinary spiritual life of varëäçrama. And also in his last time he got some help from that.
But this is more intensive and more useful, more direct relationship with Kåñëa. That is a very remote connection that Ajämila had, ordinary.
He got nämäbhäsa and attained liberation. Then after that he went to have bath and began sädhana in a positive direction, and then he attained Vaikuëöha, for sädhana. Nämäbhäsa effected only liberation in him. But that is not desirable in our camp, we want to avoid both nämäparädha and nämäbhäsa, in coming in connection with the positive devotion with the help of the devotees of that world. This is handling, interfering, the negative aspect so that we can get out of it, but here our Prabhupäda, our Swämé Mahäräj, they are trying to give something of the positive, and calling for that, to accept that by sädhu-saìga. Sädhu-saìga is the most valuable thing, that association with the sädhu.
'sädhu saìga ,' 'sädhu saìga,' - sarva çästre kaya
lava-mätra sädhu-saìge sarva-siddhi haya
["The verdict of all revealed scriptures is that by even a moment's association with a pure devotee, one can attain all success."] [Caitanya-caritämåta, Madhya-lélä, 22.54]
samsarve smin karna dopi sat sanga ……………………………………………………..?
In so many places the importance is traced, is given, as sädhu saìga, the association. We are wandering uncared for from eternal time, and to get the slightest connection with the positive that is of the greatest value in our life - who are engaged in negative movement. If any positive connection, it's most valuable thing, even it may be a speck it will aggrandise itself, accumulate. It will develop itself gradually and will take me forcibly. That source, the association of the sädhu, and through sädhu I shall come in association with the scripture and then I will surely go towards the positive land. The most important thing in one's life is to get association of the Vaiñëava, the agent, to come in contact with a real agent, a real agent. Find out a real agent and then through him we are to negotiate about our higher life, spiritual life.
Devotee : So we are coming here because we find that you are a real agent.
Çréla B.R. Çrédhara Swämé : Yes, anyway you have come through Swämé Mahäräj. He has given you the first start, first connection, touch, and then it is possible for you to come here. First acquaintance, first news. And in a very big magnitude, great magnitude, he has spread throughout the length and breadth of the world. Whatever small but of the highest type, the highest type of the ideal. That came to Vyäsadeva in his last days, in his last advice, and for which Mahäprabhu came here. That thing he has spread the length and breadth of the whole globe, and also in a powerful way, not in the garb of a dazzling and desirable thing of the worldly sense, but in pure type. In a naked way, not dressed by any worldly garment, he has delivered it. Hare Kåñëa. A very wonderful thing Kåñëa has done though him. He's the owner, He's the proprietor, He's the absolute giver.
påthivéte äche yata nagarädi-grama , sarvatra pracära haibe mora näma
[Çré Caitanya Mahäprabhu is the pioneer of Çré Kåñëa saìkértana. He said: "I have come to inaugurate the chanting of the Holy Name of Kåñëa, and that Name will reach every nook and corner of the universe."] [Chaitanya-Bhägavata]
"My so favourite Name, that will be given to all, every nook and corner of this world only, one day." It is His will, King's will, King's desire, sweet will, wants to be sent.
Hare Kåñëa. Hare Kåñëa.
Love and beauty.
Devotee : Mahäräj, I was wondering about the token austerity for cäturmäsya, the cäturmäsya yoghurt fast, milk fast, for four months, token fast. So I have noticed in this month…
Çréla B.R. Çrédhara Swämé : That is of less important thing. The real importance is your self-giving. These are so many methods to promote that self-giving, ätma-hoti , ätma-nivedanam, there is the real thing, the real capital. And all these lower devices only to help ätma-nivedanam. Svätmärpaëaà svasuhådaù param ,
[manye tad etad akhilaà nigamasya satyaà
svätmärpaëaà svasuhådaù paramasya puàsaù ]
["The whole gist of Vedic teachings is svätmärpaëaà - to give and fully dedicate oneself to the Lord. To give oneself is the substance of all devotional activity."]
[Çrémad-Bhägavatam, 7.6.26]
Prahläda Mahäräja has said in his advice. So many advices are given in so many places by so many scriptures, but the very gist of them is svätmärpaëaà - give yourself. Only to effect that, all these devices and all these advices have been devised in different ways suiting to different temperaments. But the great substance for everything - svätmärpaëaà - just as in the fire, the ghee, the butter that is poured into the fire, so put yourself into the fire. Kåñëa -äkarñiëé, and gradually give yourself in the hands of the sädhu and Mahäprabhu Gauräìga. Only doing some penance, this and that, it is all less important things. Mainly, you must bring out your capital, the whole capital in yourself. Not satisfied by any past contribution of this or that. The wholesale I want, the transaction of such things, give and take, prema, love. That is not satisfied with penance or this thing that thing. Heart, I want your heart wholesale. So transaction of the heart, wholesale transaction, not any like a miser to spare one paise or two paise or ten paise, not a question of that, the wholesale business. If you give the heart you'll get the heart in exchange. The transaction is in such way.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
Mahäprabhu says in Sanätana Goswämé's case, "If the body is necessary, in a second I am ready to give My body crores of times." Easy, the body is also nothing.
sanätana , deha-tyäge kåñëa yadi päiye, koöi-deha kñaëeke tabe chäòite päriye,
[deha-tyäge kåñëa nä paé, päiye bhajane, kåñëa-präptyera upäya kona nähi 'bhakti' vine]
["My dear Sanätana," He said: "If I could attain Kåñëa by committing suicide, I would certainly give up millions of bodies without a moments hesitation."
"You should know that one cannot attain Kåñëa simply by giving up the body. Kåñëa is attainable by devotional service. There is no other means to attain Him."]
[Caitanya-caritämåta, Antya-lélä, 4.55-56]
"I am ready to sacrifice My body crores times in a second, but that is futile." This body's nothing, flesh, a lump of flesh. Only bhajana, svätmärpaëaà, that is what is necessary to get Kåñëa, the grace of Kåñëa. Not this body, what to speak of other things, penances, may be a little pain in the body, the body you say or some mental play, that is nothing. The wholesale, as you are. It is His, already it is His and it has been snatched from Him for your infinite trouble, for folly, you have snatched it from Him. So with repentance you are to give back you are to give back His own thing to Him, with much penance and much repentance.
"What have I done? I am Yours. I could not find that and I have gone through to acquire some benefit in a foreign land. Wholly I belong to You, Your slave. That is my position and I revolted and I am punished for my revolt, sufficient. Now I come back. Forgive me for my treachery, for my folly, and accept me - Prabhu."
In this way, advaya-jïäna , unlimited ecstasy, and we all beggars of ecstasy of that quality and we must come to ecstasy personified. With that, I went to wander in the foreign land for higher ecstasy but I have been punished very properly, proper punishment.
Devotee : Artha , käma, dharma, mokña.
Çréla B.R. Çrédhara Swämé : Dharma, artha, käma, mokña - [religiosity - duty, economic development - wealth, material desire - sense pleasure, and liberation - s alvation.] Yes.
Devotee : So I read somewhere these, um, are legitimate desires, and that our Swämé Mahäräj's father, um, saw, um, his conceit, him become gåhastha and he made some arrangement for Prabhupäda, our Swämé Mahäräj. He explained that according to the rite of, according to Hindu psychology one becomes fixed of body and mind if one does not attempt to fulfil these legitimate desires in some way. Is that correct? Is that false?
Çréla B.R. Çrédhara Swämé : Swämé Mahäräj, he started in a gåhastha…
Devotee : …………………………………………………………………?
Çréla B.R. Çrédhara Swämé : This is the general way that has been recommended in the scriptures.
loke vyaväyämiña-madya-sevänityastu jantor-nahi tatra codanä
vyavasthitis-teñu viväha-yajïä-surägrahairasu nivåttiriñöhä
[Everyone is naturally inclined to have sex, eat meat and drink wine. There is no need for the scripture to encourage these things. The scriptures do, however, give concessions to people who are determined to do these things. The scriptures therefore grant a license to enjoy sex by allowing sexual intercourse with one's lawfully wedded wife at the proper time of the month. They grant a license to eat meat to those who perform a certain kind of sacrifice, and a license to drink wine to those who perform the Sautramaëi sacrifice. The purpose of granting these licences for sense gratification is only to restrict these activities and encourage people to give them up altogether. The real intention of the Vedic injunctions regarding sex, meat-eating, and wine-drinking is to make a person abstain from these activities.] [Çrémad-Bhägavatam, 11.5.11]
parokña-vädo vedo 'yaà , bälänäm anuçäsanam
[karma-mokñäya karmäëi, vidhatte hy agadaà yathä]
["Childish and foolish people are attached to materialistic, fruitive activities, although the actual goal of life is to become free from such activities. Therefore, the Vedic injunctions indirectly lead one to the path of ultimate liberation by first prescribing fruitive religious activities, just as a father promises his child candy so that the child will take his medicine."] [Çrémad-Bhägavatam, 11.3.44]
Veda and the mahäjana have generally accepted the path that according to one's capacity he will be given the way of truth, according to his capacity he will be asked to contribute his duty. That policy has been adopted in the Vedas and by the åñis, that according to and considering his present position you will ask him to give a portion of duty. Otherwise he will not be able to do anything, his progress will be marred.
So, loke vyaväyämiña-madya-sevänityastu, generally the Veda has come to arrange, to make rules for different stages. They say to the lowest part, 'You cannot but take fish, meat, etc. So don't take all fishes, all kinds of fishes, all kinds of meat, but confine yourself only to certain,' gradually, taking him into a system, in a gradual process.
Then, and also, 'You cannot but keep yourself alone without the help of women, otherwise you'll create some disturbance in the society. So keep one in a particular process and you satisfy your carnal desire and within particular rules and prescriptions and gradually you'll come up. If not allowed, then the disturbance in the society it will create havoc. So we are providing that you may take a woman.'
And then, vyaväyämiña-madya-sevä, and more, wine, ‘wine also, you cannot but take wine, the intoxication, you cannot think of you life without intoxication. So only with yajïa, with a particular process you take wine.
And also meat in such a way, you give it, you sacrifice it to a particular god or goddess, and distribute it amongst the so many societies with a particular mantram and then it will not be much harmful to you. Accept this process.
In the case of taking a wife, and in the case of taking the meat, do in a particular way, then it will be less, will bring less to you. How? Just as in the case of meat-eating you say that you have sacrificed to a particular god and with particular mantram. The åñis is there, you and [give it to the?] society, and in this process, accepting this process of mantram, åñi, etc, if you do, then your merits will be distributed, will be, the merits of all that are taking this meat, their merit will be given to that animal. His body you are taking and your merit will be given, will be transferred to him and he'll get relief.’ So, the killing question will not be very deep. Do you follow?
Devotee : Yes.
Çréla B.R. Çrédhara Swämé : So in this process if you cannot but live without meat, come through this process, then you'll be less damaged, your cause. So also, if you keep a woman and supply her food, lodging, etc, and also only for the purpose of creating a child, and with certain restrictions we go on, and then it will be less injurious to your cause. So also, in wine also, offer it to the Deity, the Deity will also have to be concerned, in connection, and the merit will be, whatever bad effect that will be distributed amongst many, so you'll be less injured. So this process has been utilised in the ordinary goal. But there is a special case, in the case of nirguëa bhakti even,
néca-jäti nahe kåñëa-bhajane ayogya, sat-kula-vipra nahe bhajanera yogya
yei bhaje sei baòa, abhakta - héna, chära, kåñëa-bhajane nähi jäti-kulädi-vicära
["Birth in a low family is no disqualification for the execution of devotional service to Lord Kåñëa, and birth in an aristocratic brähmaëa family is no qualification. Anyone who takes to devotional service is exalted, whereas a nondevotee is always condemned and abominable. Therefore in the discharge of devotional service to Lord Kåñëa, there is no consideration of the status of one's family."] [Caitanya-caritämåta, Antya-lélä, 4.66-7]
This is another that only through sädhu-saìga the nirguëa may be distributed. It is a special line. That is varëäçrama, you can come up to mukti, dharma, artha, käma, mokña, vimukta käma manina, and again you may have to go back. In this happy course, in sattya -guëa, if you cannot catch any company of a real sädhu, nirguëa, krsna-bhakta, then you are to go back. You may come in a sattya-guëa in ordinary sense in a good life, but goodness of the mundane world is not to be compared with nirguëa. A goodness in the negative side, sattya, raja, tama, it is a good position in the lowest matter, relative good. But absolute good is separate thing and that is recruited only through the sädhu, not by this sort of dharma, artha, käma, mokña. Only with the company of a sädhu, from a lowest position one may go. The dharmavad, coming in contact with Närada, he achieved the end, whereas so many brähmaëas of the higher stage they could not do anything. So this is good and bad in the relative, in the negative side, good and bad. This sort of …
…next moment it will come in the bad position, no guarantee of any good, and that good also is within guëa-mäyä , within the miscalculation area, misconception, mäyä, there is,
'dvaite bhadräbhadra-jïäna , saba-'manodharma'
['ei bhäla, ei manda',-ei saba 'bhrama']
["In the material world, conceptions of good and bad are all mental concoctions. Therefore, saying, 'This is good, this is bad,' is a mistake."]
[Caitanya-caritämåta, Antya-lélä, 4.176]
Only they feel like that, this is not the real good, but nirguëa is real good, and to get its connection, and to be improved, get development, that way is another. A worst man of this school may have connection with that nirguëa. A bad…
…can be, any qualification for the wholesale truthful area. Do you follow?
Devotee : Yes.
Çréla B.R. Çrédhara Swämé : Then what was your question? Dharma, artha, käma, mokña, without that?
Devotee : Without saguëa.
Çréla B.R. Çrédhara Swämé : That is all saguëa, and mukta, that liberation from the relativity of this misconception, that is also in the relativity there, until and unless it has any positive connection with the positive world. Mere liberation, mere liberation does not mean to attainment…… to compensate mukti, the association of mukti is not liberation from the negative side but fullest participation in the positive service………the ordinary scripture, that is to get out of the negative side only, vimukta-mäninas, tvayi asta-bhäväd aviçuddha.
[ye 'nye 'ravindäkña vimukta-mäninas, tvayi asta-bhäväd aviçuddha-buddhayaù
äruhya kåcchreëa paraà padaà tataù , patanty adho 'nädåta-yuñmad-aìghrayaù]
["O lotus-eyed Lord, although non-devotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. Although they may rise to the level of impersonal Brahman realisation, they fall down from their position of imagined superiority because they neglect to worship Your lotus feet."] [Çrémad-Bhägavatam, 10.2.32]
After mukti then we are to enter into the positive life, so muktanam, all the mukta, they may not have any connection with Näräyaëaloka.
muktänäm api siddhänäànäräyaëa-paräyaëa
sudurlabhaù praçäntätmä koöiñv api mahä-mune
["O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Näräyaëa, or Kåñëa. Such devotees, who are fully peaceful, are extremely rare."] [Çrémad-Bhägavatam, 6.14. 5]
Crores , millions of muktas, one may have entrance into the service world of Näräyaëa. So don't plod within the ordinary karma-käëòa scriptures and advice of the dharma- çästras . Präyeëa veda tad idaà na mahäjano 'yaà, in Bhägavata Prahläda Mahäräj says,
präyeëa veda tad idaà na mahäjano 'yaà, devyä vimohita-matir bata mäyayälam
trayyäà jaòé-kåta-matir madhu-puñpitäyäà, vaitänike mahati karmaëi yujyamänaù
[Because they are bewildered by the illusory energy of the Supreme Personality of Godhead, Yäjïavalkya and Jaimini and other compilers of the religious scriptures cannot know the secret, confidential religious system of the twelve mahäjanas. They cannot understand the transcendental value of performing devotional service or chanting the Hare Kåñëa mantra. Because their minds are attracted to the ritualistic ceremonies mentioned in the Vedas - especially the Yajur Veda, Säma Veda and Åg Veda - their intelligence has become dull. Thus they are busy collecting the ingredients for ritualistic ceremonies that yield only temporary benefits, such as elevation to Svargaloka for material happiness. They are not attracted to the saìkértana movement; instead, they are interested in dharma, artha, käma and mokña.] [Çrémad-Bhägavatam, 6.3.25]
Präyeëa veda tad idaà , the Bhägavata dharma Prahläda Mahäräj says, "What I say, this Bhägavata dharma, it is unknown to the great personages of the religion giving world. Who are mahäjano 'yaà, who is mahäjana, the great personages, the great leaders of the karma-käëòa world, they are not aware of this fact, the Bhägavata dharma. Na mahäjano 'yaà devyä vimohita, mahäjana, who is mahäjana? Çrédhara Swämé says
manyadi, mano arti visno ardita yajna vakra samone?
The founders of all the Çruti çästra, karma-käëòis, they do not, they're not aware of this Bhägavata dharma or nirguëa-dharma. What to speak of ordinary persons. The karma-käëòa, the wholesale thing is in mäyä, it is all misconception…
End of side A, 5/6.10.81