His Divine Grace Çréla Bhakti Rakñaka Çrédhara Deva Goswämé Mahäräj
5.9.81
Lalita Saptami
Çréla B.R. Çrédhara Swämé :
rädhä-mukunda-pada-sambhava-gharmmabindu-
nirmmaïcanopakaraëe kåta-deha-lakñyäm
If a drop of sweat is found in the holy feet of Rädhäräëé and Govinda, she can't tolerate that. And with the earnestness of million times intensity she comes to remove that drop of sweat at the feet of Rädhä-Govinda. That has been shown to be the direction where and in what intense degree of service and love she is living, her abode. Her abode is located where? It is the domain of love. And according to the intensity the gradation is there, and her quarter located in such a place. Rüpa Goswämé Prabhu gives a glimpse of that. That so earnest, so eager in his rendering service to the Divine Jewel, that a slight necessity makes her a million times expansion, expanded, to do the service to attend the service, small service, and so much eagerness for a small service, such a magnitude of eagerness. That is Lalitä Devé.
rädhä-mukunda-pada-sambhava-gharmmabindu-
nirmmaïcanopakaraëe kåta-deha-lakñyäm
She's a little aggressive in her nature but that is due to her too much intensity of love towards Them. A little forward, more forward, as if she's less modest, a little haughty it may seem. But what is the reason? She can't tolerate any drawback or any mistake in rendering the service. So sometimes her humility seems to be crossed but that is due to the infinite intensity of the love towards Them.
devim gunaisva lalitam?
But Rüpa Goswämé says, gunaisva lalitam? "We do not see the roughness but that seems to us very mild and soft. Her little haughtiness seems to us to be softness. So humility, such is her internal wealth." Let us show our obeisance to her. Today is her birthday we are told from the scriptures.
yam kama api braja bane?
When she's roaming about the streets of Våndävana, so many are coming with petition in hand, "Please enlist my name in the service of your group. I want to have admission in your group." Not only that, s/he's taken immediately and also canvassing wherever she goes, canvassing, "Come, join our group to do service to my Lord and Lady." So everywhere, she's also requested, she's also requested, and she's also requested for the service of the Divine Pair. That is the nature of Lalitä Devé.
More we are told about her that she's a little more inclined towards Rädhäräëé than Kåñëa. Rädhäräëé She sometimes cannot represent Her side out of Her humility, but before that, Lalitä Devé, she goes ahead to get the superior understanding for Rädhäräëé's party, from Kåñëa. Of course, that is the very deeper layer, deeper plane, of the Divine love affairs between Rädhä-Kåñëa. It is too high for us. Still, we are told like that.
püjäla rägapaöha gaurava bäìge
mattala sädhu-jana viñaya range
["The path of divine love is worshippable to us and should be held overhead as our highest aspiration."]
Our direction from Guru Mahäräj, "Don't tackle all those fine things of the domain of love roughly. Stand a respectable distance and try to view them with greatest, with utmost respectful reverence." Very fine, very subtle, very soft and susceptible is the plane of the divine love of such high degree. So fools rush in where angels fear to tread, keep always in your mind. Otherwise in the name of real love you will acquire something else.
guru-gaëa-çire punaù çobha päya çata-guëa
["All desirable objects, when offered to our Gurus, become glorified one hundred-fold, as Their crown-jewels."]
The very key to have entrance into that plane, to try to see, to look at them on the head of one's Guru Mahäräj. Then it will see that thing very brightly, "It is on the head of my Gurudeva." This is the secret that has been given to us by Bhaktivinoda Öhäkura. Try to see it at the head, over the head of your Guru Mahäräj, then it will shine very brightly to you, guru-gaëa-çire punaù çobha päya çata-guëa. So don't be very aggressive in nature, there in that spirit you will be loser. Püjäla rägapaöha gaurava bäìge.
Lalitä Devé is a very beloved of both of Them, the Divine Couple, but she's a little more tending towards Rädhäräëé, Rädhä- däsya . And our line of devotion goes through that. Different lines to approach Kåñëa, even in mädhurya-rasa also, different. But through Rädhäräëé, if we want to go to Kåñëa we approach Kåñëa in the side of the service of Rädhäräëé, then our desired leader we can try to have Çré Lalitä Devé. And then next position, Rüpa Goswämé, from Rüpa through Lalitä towards Rädhäräëé, that should be our, that way has been demarcated for us by our well-wishers. And we must consider it very soberly and sincerely and we shall try to learn how we should deal with them. They are all our Guru or guide, they're all our guide. If we have aspiration for a drop of that divine nectar of that intensity then we are to follow such course in our life.
Hare Kåñëa. Hare Kåñëa. Gaura Hari bol! Then any questions? Gaura Hari bol!
Bhakti Caru Swämé : What is Viçäkhä Devé's position in our line of…
Çréla B.R. Çrédhara Swämé : Viçäkhä Devé's a little inclined, she's impartial mostly, more sober and sometimes a little inclined towards Krsna. That is her position. And she's very expert in playing music with musical instruments and also singing, all these things. Viçäkhä Devé.
Devotee : ……………………………………….?
Çréla B.R. Çrédhara Swämé : Rüpa Maïjaré, Lalitä's line is.
Bhakti Caru Swämé : Mahäprabhu lélä Svarüpa Dämodara Prabhu
Çréla B.R. Çrédhara Swämé : Ah, Lalitä Devé, Svarüpa Dämodara. Lalitä Devé's avatära is Svarüpa Dämodara.
Bhakti Caru Swämé : Mahäräj, why didn't Rüpa Goswämé take initiation from Svarüpa Dämodara Prabhu?
Çréla B.R. Çrédhara Swämé : Mahäprabhu asked Svarüpa Dämodara Prabhu to connect with Rüpa Goswämé. Rüpa Prabhu, Rüpa Maïjaré has got direct connection also with Rädhä-Govinda in particular service. We are told when Rädhä-Govinda are alone the sakhés may not have entrance there, for their grown up age, capacity. But the maïjaré's they are of less age so they have got free entrance in that position. At that time they get the chance of direct service. And the leader of the maïjaré class is Rüpa Maïjaré. So Mahäprabhu, räga-märga, the räga-märga He direct made connection with Çré Rüpa. And also asked Svarüpa to be connected with him. "Whatever you know you please favourably distribute it to Çré Rüpa." That was His request.
In Guru paramparä also we find:
mahäprabhu çré-caitanya , rädhä-kåñëa nahe anya
rüpänuga janera jévana viçwambhara priyaìkara
çré-swarüpa dämodara , çré-goswämé rüpa-sanätana
["Mahäprabhu Çré Caitanya is nondifferent from Çré Çré Rädhä and Kåñëa and is the very life of those Vaiñëavas who follow Çré Rüpa Goswämé. Çré Svarüpa Dämodara Goswämé, Rüpa Goswämé, and Sanätana Goswämé were the givers of great happiness to Viçvambhara (Çré Caitanya)."]
[This verse is #6 of 8 verses describing the Brahma-Mädhva-Gauòéya sampradäya as compiled by Çréla Bhaktisiddhänta Saraswaté Öhäkura. - Songs of the Vaiñëava Äcäryas , p 90-2]
Devotee : Mahäräj, the other day I was just wondering, Rüpa Goswämé and Sanätana Goswämé had a brother, Anupama, and Anupama was a Räma bhakta. So what is their relationship like in the spiritual sky, what is the relationship between Anupama and Rüpa Goswämé and Sanätana Goswämé? They are in Mahäprabhu's lélä and he's in Ayodhyä lélä, Rämacandra's lélä , so do they have the same brother relationship?
Çréla B.R. Çrédhara Swämé : That external relationship of brotherhood. Just as Murari Gupta he was also amongst the pärñada , paraphernalia of Mahäprabhu, but still he maintained his natural serving function to Rämacandra, but with some tinge of Gaura lélä . So, some influence of Kåñëa lélä as in Anupama, but mainly his attitude towards Räma worship. Rämacandra means niti? Too much addicted or…to morality, scripture, vidhi-bhakti, morjada? That is some want in the quality of surrender. Kåñëa lélä demands maximum surrender, especially in Vraja lélä, maximum surrender. And Kåñëa also,
ye yathä mäà prapadyante , täàs tathaiva bhajämy aham
mama vartmänuvartante , manuñyäù pärtha sarvaçaù
["As a person takes refuge in Me and surrenders unto Me, I respond and reward accordingly. Being the ultimate goal of all philosophies and doctrines, I am the objective to be attained by all. Certainly, O Pärtha, everyone follows My various paths in all respects."] [Bhagavad-gétä, 4.11]
The corresponding grace of Kåñëa comes also in that intensity. So that is Svayam Bhagavän and the paraphernalia also must get that benefit that they're more wealthy, they also receive the most.
Devotee : Can we also look at it this way Mahäräj, that from Räma lélä .…. they..…
Çréla B.R. Çrédhara Swämé : Murari Gupta also had some connection with Gaura lélä and he has described Mahäprabhu's lélä also. But Mahäprabhu graciously showed him that He's Rämacandra, so abheda. But still he's seen to stick to that Räma lélä of Gauräìga knowing it fully well that Gauräìga is not less than Rämacandra. Just as the relative devotees,
jarjay rasai haya sarvotam?
The vätsalya-rasa group thinks that, "I am gainer of the highest type." Säkhya-rasa group they will also think that, "What I get, the bliss in my service, and that is the highest. Kåñëa loves me most." This is a relative position and that can be applied here also.
siddhänta-tas-tva-bhedo 'pi çréça-kåñëa-svarüpayoù
resenot-kåñyate kåñëa-rüpameñä rañasthitiù
["Although Näräyaëa, the Lord of Vaikuëöha, and Çré Kåñëa are one and the same, on the basis of the fact Çré Kåñëa exhibits the super excellence of conjugal mellow, He is considered to be superior. In Him alone do all rasas find their final and absolute expression."] [Bhakti-rasämåta-sindhu, Pürva-vibhäga 2.32]
Though it is not quite different, the same in different pastimes, the particular affinity, or yogyatä - ability, to serve in a particular position, that is the call. And the great hierarchy of adjustment everywhere there should be some servitors or other, must be, advaya-jïäna, the harmony, the adjustment with different stages and different nature of servitors. But there is the gradation. And though that taöasthä-vicära - the absolute consideration is there, that does not mean that it should encourage us to be particular about the, indifferent about the services of the lower order. We should not, we should be careful against hating and undermining the other servants, servitors in their respective position. That will be an offence to my Lord. We must not disregard those that are engaged in the services of different layers. That will hamper our own cause. Rather, our tendency will be opposite. We shall be hankering after the services of the lower nature. That is the nature and law of that.
Rädhäräëé, She says, "By the grace of Tulasé Devé I came in contact with Kåñëa." Though She's in the best eternal contact with Kåñëa always, but still She says, "By Tulasé Devé's grace I have attained such position." That sort of,
tåëäd api sunécena , taror api sahiñëunä
amäninä mänadena , kértanéyaù sadä hariù
["One who is humbler than a blade of grass, more forbearing than a tree, who gives due honour to others without desiring it for himself is qualified to always chant the Holy Name of Kåñëa."] [ Çikñäñöakam , 3]
Mahäprabhu, this primary statement has got a very deep and deeper, deepest value. That pride cannot take us to hold a high office. But always our tendency and sympathy will be for lower services. Rädhäräëé Herself says, "My hankering is always towards the service of the divine feet. I want to serve like a maidservant. But because Kåñëa wants to enjoy Me in another way, only to be the fodder of His earnest desire, I offer Myself in any way He likes. But My tendency is to serve His feet." That is Her nature. And that is the nature of the whole hierarchy. And that is the beauty.
Devotee : Mahäräj, that we must aspire for the lowest service, so does it mean that we should aspire for the çanta or the däsya rasa?
Çréla B.R. Çrédhara Swämé : That will, easy jurisdiction, that is from a particular position to come to a relation, and easy as itch. That will be their aspiration, confined to. And sometimes even they say about Vamçi, "That we are jealous of the position of the flute." So it goes like that sometimes. That is the key to success. Humility, with tåëäd api sunécena, taror api sahiñëunä, that is çaraëägati, that is the key to success. That will enhance the negative character of life, which can draw Kåñëa maximum. Always towards, the tendency to go to,
sakhyäya te mama namo 'stu namo 'stu nityam
däsyäya te mama raso 'stu raso 'stu satyam
["I won't allow myself to become fascinated by the proposal of the higher level service as a friend, sakhya. Rather, I shall tend always to do the lower service, däsya, the service of the servant. I shall not consider myself to be a high-class servitor and I shall always tend to go towards the lower class of service. But He may forcibly take me to a higher service - "No, you are no longer to serve there; now you must serve in this higher category."]
[Viläpa-kusamäïjali, 16]
That nature has been expressed in Çréla Raghunätha Däsa Goswämé. "Däsyäya te mama raso 'stu, my real internal sincere tendency must go to the lower side. I'm unfit." And that increases the yogyatä , qualification, that increases, the qualification, this quality.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
Mahäprabhu's çikñä is that, tåëäd api sunécena. A long-standing prospect is there.
tåëäd api sunécena , taror api sahiñëunä
amäninä mänadena , kértanéyaù sadä hariù
That attitude will make you, will draw for you the greatest benefit. Don't try to go up but try to go down. And that is the key to success of that domain. Humble of the humble, humility of humility.
Devotee : Mahäräj, we see that Närada Muni is going everywhere. Sometimes he's in Våndävana, sometimes he's in Vaikuëöha. Sometimes he's here.
Çréla B.R. Çrédhara Swämé : Everywhere.
Devotee : What is Närada Muni's original position? What is his relationship with Kåñëa?
Çréla B.R. Çrédhara Swämé : Jïäna-vimukta-bhakti-paramäù [established in non-calculative devotion] , that has been, that his position is located. Jïäna-vimukta-bhakti-paramäù. He has crossed…
Devotee : Jïäna platform.
Çréla B.R. Çrédhara Swämé : .. the utility of knowing that the subjective tendency, as a subject we shall make Kåñëa object of our knowledge. That has been crossed and devotion, service, is the only thing by which we can really come to His connection. Jïäna-çünya-bhakti [non-calculative and knowledge-free unalloyed devotion], and with some connection with Vraja rasa but from a respectable distance [as shadow?]
Devotee : Is it somewhere between çanta and däsya?
Çréla B.R. Çrédhara Swämé : Çanta, däsya, a different, çanta däsya, and with a tinge of säkhya, mädhurya and vätsalya. He can approach those, but his real position is çanta däsya. Däsya somewhat, not compulsory, but free. And having connection with broad jurisdiction he can approach anywhere and everywhere with some particular purpose.
Hare Kåñëa. Nitäi. Nitäi.
Devotee : It's so difficult to make out these transcendental relationships of the devotees of Kåñëa.
Çréla B.R. Çrédhara Swämé : Of course, it is of infinite character. So we must not forget that we are going to deal with infinite, adhokñaja, infinite as well as adhokñaja. Our master hand. We are in the position of their objective existence. They're subject type, super subject. It is our audacity that we go to discuss about Them. But only being an instrument in the hand of our Guru or our guides that we venture to do so, to give some glimpse of the upper realm to attract people of fortunate type.
Atikräntaà akñsajam , indriyajaà. Aväì-manaso gocaraù, [the mind is full of misconception], we must not forget all these things, then everything is gone. Adhokñaja, Çrémad-Bhägavat is very fond of using this expression adhokñaja. Why? Bhägavat has come to deal with apräkåta rasa which is very similar to this world, these things. So this warning has been repeatedly used there, adhokñaja, adhokñaja. adhaùkåtaà atikräntaà akñsajam, indriyajaà jïänaà yena. Don't mix with your sense experiences. By very careful, very particular care you should take. Don't mix this with your worldly incidents. Warning here and there always repeated, adhokñaja. Yato bhaktir adhokñaje:
[sa vai puàsäà paro dharmo, yato bhaktir adhokñaje
ahaituky apratihatä , yayätmä suprasédati]
["The supreme occupation (dharma ) for all humanity is that by which men can attain to loving devotional service unto the transcendental Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self."]
[Çrémad-Bhägavatam, 1.2.6]
Be fully conscious that what you are going to deal with, that is not mäyä, it is a fifth thing, a thing within the four walls, it cannot be limited, never. It is independent nature, it is vague, it can show you in variegatedness. So you are seeing in a particular way, don't think He's confined there only. It may take another shape. In this way, so be very careful that you are going to deal with a thing who is independent absolute. Ha, ha. So you can't make you forcibly enter into the case of your knowledge, any particular concept you can't catch Him. He's independent and absolutely independent nature and infinite in nature. Still, tomäya cäkhäite tära kahi eka 'bindhu' - päräpära-çünya gabhéra bhakti-rasa-sindhu.
[prabhu kahe - çuna, rüpa, bhakti-rasera lakñaëa
sütra-rüpe kahi, vistära nä yäya varëana
päräpära-çünya gabhéra bhakti-rasa-sindhu
tomäya cäkhäite tära kahi eka 'bindhu' ]
[Çré Caitanya Mahäprabhu said: "My dear Rüpa, please listen to Me. It is not possible to describe devotional service completely; therefore I am just trying to give you a synopsis of the symptoms of devotional service.
The ocean of the transcendental mellow of devotional service is so big that no one can estimate its length and breadth. However, just to help you taste it, I am describing but one drop."] [Caitanya-caritämåta, Madhya-lélä, 19.136-7]
No limit. Like an ocean of rasa, only a drop I am try to introduce to you, with a drop, ekabindu jagat dui bhai. A little after he says, "This one drop is sufficient to cover the whole world, to inundate the whole world. It is a drop of infinite. A part of infinite is also infinite. So with this respect, the primary stage, this sort of conviction is a plane where we are to stand and then to enquire. This data, the deduction must come out of such data. Hare Kåñëa.
ano aniyam mahato ahiyam?
In the primary stage all these things to be dealt with. Unknown and unknowable.
avidya avikema pasup tavi vasam vita?
The scholars have described Him like this and that is not lie, false. But still, a construction on the opposite side is there whose imitation we find on this side. Viläsa, cid-viläsa, like [jara?]-viläsa the cid-viläsa, a great structure stands on the other side and it is only approachable through serving attitude, dedicating, surrender. The positive the world of service. That is the real plane, svarüpa-çakti . And this plane, of aggrandisement, of exploitation, that cannot be the be-all and end-all of the existence. Exploit others and live - that is suicidal in itself. The civilisation, the science is increasing the circumference daily of extortion of power from the nature, making loan from the nature and that must be paid back to the farthing. To every action there is equal and opposite reaction. The civilisation wholesale is a negative one, negative one, it is on debt, debt from the nature, and it must be paid back. Every action, reaction, the exploitation, jévo jévasya jévanam,
[ahastäni sahastänäà, apadäni catuñpadäm
laghuni tatra mahatäà , jévo jévasya jévanam]
["Those who are devoid of hands are prey for those who have hands; those devoid of legs are prey for the four-legged. The weak are the subsistence of the strong, and the general rule holds that one living being is food for another."]
[ Çrémad-Bhägavatam, 1.13.47]
To keep up one body, thousands of bodies are to be sacrificed, then only one body can stand. This is a filthy conception of life, it is suicidal in itself. This is no civilisation, no life, a hateful aspect of the life that at the cost of other beings we are to maintain us. Whatever we shall go to maintain, thousands of lives to be sacrificed for that, a hateful aspect of the life.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
The land, the plane of exploitation, then the plane of real renunciation, a negative reactionary plane, and then the positive plane of serving, of dedication, that is really civilised position, civilised position, to serve and live, serve and live. And in the beginning, the lower part, with consideration, but spontaneous and unconsidered enterprise in the service of love, that consequently holds the highest position in our conception. And that is Goloka Våndävana. That is Kåñëa consciousness, exhaustively, everyone is exhaustively, finishes himself, as if, in the service of the paraphernalia with Kåñëa as the king. And that is most laudable and most higher form of life. Without any consideration, exhaustively to give one's own whole towards the Absolute Good, Absolute Adjusting Principle.
yathä taror mula niñecanena , tåpyanti tat-skandha bhujopaçäkhäù
pränopahäräc ca yathendriyänäà , tathaiva sarvärhaëam acyutejyä
["Just as if you pour water onto the root of a tree, the whole tree is fed, and just as when you supply food to the stomach, the whole body is fed, so if you can gain knowledge of the prime cause, Brahman, then you can know anything and everything."]
[Çrémad-Bhägavatam, 4.31.14]
To put food in the stomach, that is real health for the body, and not to put food in any part of the body. To pour water into the root of the tree, that is proper service of the whole tree, and not to pour water on the branches and the leaves ignoring the root. That is anti harmony, anti existence, sat-cit-änanda. Satyam-çivam-sundaram, the real conception of the truth is such, and to cut off the root of these fundamental principles, if we do not accept the plane of dedication, and dedication spontaneous. And that is real interest of our, of every unit in the organic whole is there. The real fulfilment of every unit whatever we find and wherever we find it, that fulfilment is in it’s highest sacrifice and thereby it ...... so highly. That is the teachings of Mahaprabhu and Bhagavatam – give more and have more not only in quantity but in quality, must be conscious of the quality aihetuka, causeless, without any calculation of any gain give yourself desperately, be desperate for giving yourself, giving yourself and you will beginner yourself in that life, give and have...
End of recording, 5.9.81
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