His Divine Grace Çréla Bhakti Rakñaka Çrédhara Deva Goswämé Mahäräj
start of side B, 7 th, 9 th.11.81
Çréla B.R. Çrédhara S wämé : …success, but you may consider Myself to be a madman. But if you possibly can embrace this mad explanation, you may join Me. But otherwise you will seek for yourself. If I can come out successful then world will take me as a genius, but what about success? I have not been able to enter into the real activity so long, what about success, it's long away, far away. So we may express Me as mad, and if you don't like to become mad with Me then you take your position safe and independent. So mad, so anyone who has got a great ambition and began his life, he may consider himself to be mad in the eye of the public, mad, madman, so mad means different sphere. And Mahäprabhu He also told Himself as madman, ämi - eka bätula. "And you are the second man. You have come to meet Me, to have a training in madness."
Ha, ha, ha, ha.
Hare Kåñëa. Hare Kåñëa. Gaura Hari bol! Gaura Hari bol!
In another time Mahäprabhu says in Benares in the meeting of the great Mäyävädé scholars.
patai kandai madhai kante?
Then when coming in contact with Mahäprabhu, the leader of the Mäyävädé sannyäséns, Prakäçänanda [Sarasvaté], he had, he could not but sympathise towards Mahäprabhu, seeing His open figure. "There is nothing artificial in Him, so simple, unseen simplicity found there, and great, magnanimous, noble feeling within the body." He could not undetect it, so impressed by that he came to His place and taking by His hand, "Why do you take Your seat here? You come and take Your seat along with us." Then with much earnestness and respect, he put the question. "You are here in Benares. We belong to the same rank. You have taken sannyäsa from Keçava Bharati. He's our section. But You don't meet us. What's the matter?"
"I am, that Bharati School is considered to be a lower one so it does not look well that I shall take My seat along with you, so I am a little far."
"No, no, no, another thing I put," he put, "We don't think that you are a crooked or hypocrite seeking something else. But very plain, simple, dignified and noble in Your appearance we find. One question I want to ask. Why do You leave Ved änta , the study and discussion of Ved änta ? And You indulge in singing and dancing. What are these things? Please explain. You are not a trader. I feel there must be some good foundation why You do that."
Then Mahäprabhu told that, "My Guru gave Me this Name of the Lord and asked Me to go on."
hasai kalai morai?
"I continued taking the Name. Automatically it came to Me and that forced Me to dance and to chant. I do not do it wilfully. Then I took to some self-control and went to My Guru. 'What is this? You gave Me this mantram and I am going to be mad day by day by chanting.'"
guru morai mukha dekhi korila sasan?
mukha tumi tuwan nahe vedanta adhikar krsna mantra japa sapa?
In this way, "Now, when I found Me to be besides Myself I went to My Guru again, 'What is this that these thing are coming irresistibly in Me? I can't contain My sober temperament. Then My Gurudeva told that, 'You are a very fortunate soul. This is the real consequence of taking the Hari-Näma in a proper way. It is mentioned in Bhägavatam."
evam pratasya priya nama kitya yatha anuraga………………………………………..?
"He told me the very real success of taking the Name You have got. You are so fortunate. And I am also fortunate that I have got a disciple of Your status. But I do not do it with any motive but automatically I can't check all these things."
Then Prakäçänanda put some questions concerning Vedänta. Then Mahäprabhu came out with His real colour. "The Vyäsadeva, only to give a successful opposition to the non Vedic, so many logician's books, logical books, to meet with that, to face with that danger of the atheism He composed this Vedänta-sutra. This is full of devotional meaning." In this way He began to explain. The Vyäsadeva, Näräyaëa Himself, He has given us, to take us to the school of devotion. But it has been, the Çaìkarites, the great scholar Çaìkara by the order of Näräyaëa, he gave some misconceived commentary, not proper. In this way He began to explain the Upaniñad and the Vedänta-sutra, all the exposition of Çaìkara was cancelled and the positive meaning was supplied therein.
apäëi-pädo javano grahitä, [ paçyaty acakñuù sa çåëoty akarëaù
sa vetti vedyaà na ca tasyästi vettä, tam ähur agryaà puruñaà mahäntam ]
["The Lord has no hands or legs, yet He walks and touches. The Lord has no eyes or ears, yet He sees and hears."] [Çvetäçvatara-Upaniñad, 3.19]
He has got no hands and feet but He can go and He can hold, He can catch. Paçyaty acakñuù, He has not eye but He can see. What does it mean? That here, this prakåta, this fleshy, not eye of flesh and nerve but real eye He has got. That is cinmaya, conscious eye He has got, conscious hands, conscious legs, everything He has got but all made of spiritual stuff and not mundane. That is the real purpose. In this way He gave the positive explanation of Vedänta and Upaniñad.
Then they were nonplussed. Then there came a check in the flow of the Mäyävädä preaching. And it is told that Prakäçänanda after left everything and accepted the devotional cult, Prakäçänanda.
srimada nitya te loka vadya?
Makes one mad, the intensity of the ecstasy makes one mad. Hare Kåñëa.
evam pratasya priya nama kitya yatha anuraga uta citya uche asatya ce uta ce………..?
He does not care for the popular opinions that how they will take it. They say, "Oh, this man is mad." He does not care, does not allow to take care of such adverse opinions.
Hare Kåñëa. Hare Kåñëa. Gaura Hari bol! Hare Kåñëa. Hare Kåñëa.
Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari. Nitäi. Nitäi.
…
Every drop is infinite. Infinite minus infinite is infinite.
Everywhere centre nowhere circumference.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
Everywhere there is centre and nowhere circumference. You get the idea of infinite from this.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
[About 11 minutes of the tape here is spoken in Bengali]
Only seventeen lakhs of the Jaipur state and he has already committed one lakh to pay to Andra University, as requested by Radhakrishna. Radhakrishna was not (rastra puti?) at that time he was (Vice Principal?) First I met Radhakrishna with Bana Mahäräj when he was in Calcutta University, a Professor of English. Then he became Vice Chancellor after Asutosh he left Calcutta University the Andra University when separated from Madras. Radhakrishna he was an Andra brähmaëa so they requested him to take the charge of that new University in Andra. And Radhakrishna could influence this Jayapur Raj to contribute one lakh of rupees every year. And he was a very benevolent man of great type, good type, and he agreed.
That new dewain already he was a young man, newcomer just from London, he was in charge of the whole state. When Jaipur Raj he signed in our cheque that I want to contribute what is necessary for the construction of this Gauòéya Maöh temple at Madras, I want to supply the money. And at the same time he requested me to meet the dewain. I twice tried to avoid but he repeatedly requested. "The money is in his hands, he's in direct connection with the revenue, so he will have to manage to pay. I can only theoretically give some order."
Then I had to meet him when I could not avoid. When I faced him he opposed outright. "What do you say Swäméjé? We are poor people, adivasi, half clad, half clad, and if anything remains after the expense of the administration then I shall, I like to spend it for their help, those poor men. And I shall have to give money for Madras fund? If you could construct a temple here then also somewhat I can, I could consider. That he will find a place of recreation, it may be utilised for them. You will construct a temple a Madras Maöh and these people will be exploited for that. I'm the last man to pay for this. This Raja, what does he know about this state management? The other day he was wandering in the street, that Radhakrishna and some other men made a protestation and the real owner was the king of that late Raja, and he was anyhow managed to go back to his father's house in Lucknow, and this man, a puppet, has been selected as king…….
by the government, they managed to do this. And he does not know anything about the state management. I can't hear. Rather I am very much perturbed that I shall have to pay one lakh of rupees from eighteen lakhs for the University. I feel much disturbance at that." He flatly refused.
Then I thought, what I thought I have said the right things. Now what to do? Internally I am praying very fervently to Gurudeva. I am a worthless creature. I am spoiling the whole thing. The Raja has donated but the dewain is opposing. What is this? Praying internally, and outwardly I caught him. As it came to my mind I quoted this çloka of Çrémad-Bhägavatam .
vikréòitaà vraja-vadhübhir idaà ca viñëoù
çraddhänvito 'nuçåëuyäd atha varëayed yaù
bhaktià paräm bhagavati pratilabhya kämaà
håd-rogam äçv apahinoty acireëa dhéraù
["One who hears with firm faith the supramundane amorous affairs of Lord Kåñëa and the gopés, as described by a pure devotee of the Lord, soon becomes freed from mundane lust and achieves divine love of Kåñëa."] [Çrémad-Bhägavatam, 10.33.39]
I started with this çloka and put this argument, that you want to help them, we also are very eager to help the same persons. But your way of approach is different, and ours also, in another way we want to help. This, the power of aspiration, achievement, relief for things, this has been diagnosed in Çrémad-Bhägavatam by Çukadeva Goswämé as heart disease, kämaà, "I want this, I want that, I want this."
sahasra nityati sata sastra laksana sate………………………………….?
In this increasing succession it goes up. So it is the heart disease, it has been diagnosed as that by the great author of Bhägavatam, exponent of Bhägavatam, Çukadeva , heart disease. When I was a hog I devoured, swallowed, a hillock of stools, but hunger not appeased. When a birth of an elephant I devoured a whole jungle, but my hunger is not appeased. So many persons have amassed money, buildings, in great, but their hunger is more and more increasing to exploit to get more. So it is heart disease. And when, the only cure, is when we can conceive that everything for the service, meant, created for the service of Kåñëa, the whole, to the highest degree. The vraja-vadhü, the damsels of Våndävana and their nature of service to the highest intensity of dedication, if one can learn and adjust, then he may be cured eternally, finally, for this aspiration - "I want this, I want that, I want that," for this painful disease.
I put so fervently and internally I was praying for my ineligibility that, "My Gurudeva I fail here."
So anyhow that man was moved and somewhat eyes were wet with tears. He told, "Swäméjé, I believe in God."
I told, your eyes are evidence to that.
"Yes, I shall pay your money."
Then I told to Mahäräja that yes, your dewain is prepared to pay the money. He was also very fearful, and then when he sent the first cheque I was not in Madras, I was in Bombay. His cheque in my name went to Madras Maöh, and from that direct to Bombay Maöh, where I was staying at that time. I got the cheque and others also wondered that "What is this? Five thousand cheques, that is running after you?" Ha, ha, ha, ha. With one of my Godbrothers through him I sent a cheque to Guru Mahäräj and then Madras Temple was begun. In this way things went on really.
Hare Kåñëa.
That is a notable thing that it came to me that strongly I put forward. Of course, taking in my name that when I had the birth of a hog, or birth of an elephant I devoured jungles and hills of stools, but hunger is not appeased. It is, the way to appease the hunger, it has been called the disease, heart disease. And to cure the heart disease - "That everything belongs to Kåñëa." And with such intensity and eagerness we are to render service to Him. And a little bit of that will cure our heart disease. Vraja-vadhübhir idaà ca viñëoù , unqualified surrender, and most intense type of service, like homeopathic dose, one drop is sufficient to quench all the thirst in a man for anything in this world. High degree of self-dedication towards Kåñëa, the central man of acceptance, he's of such type, and the jévas also of same nature. And that transaction if for a moment one can give his touch in the heart, he's cured of the disease of devouring this and that and anything forever. That is the medicine. Do you follow?
Devotee : Yes.
Çréla B.R. Çrédhara S wämé : The only medicine. One drop, one drop of that high type of serving attitude, if any jéva comes in connection with our heart, the whole heart is transformed into another. Çukadeva Goswämé says, heart disease, håd-rogam äçv apahinoty, very easily and very soon, apahinoty, hatefully you can reject that this is a disease, not to be first origin had, "I want more, I want more food, grow more food."
Devotee : Ha, ha, ha.
Çréla B.R. Çrédhara S wämé : Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
The consumer, to be in the position of a consumer. We are a child of the soil of infinite, Vaikuëöha, not grow and then eat. Ha, ha. Ample, infinite resources, and when that land is a land of dedication everyone is giving, none is consuming, taking. The spirit is such. And what he's taking, that is also as prasädam, a different type of acceptance of taking, not a life drawn from ideas of this world. There one gives to get back more, alasa, alakanka, and there, takes clear, never to have any claim with that gift. That is service, and thankfully, not only thankfully but with heart, inner-most satisfaction thinking himself so much graced.
Service is their own property, natural property, service, not enjoying, service. Däsa' kari' vetana more deha prema-dhana. The idea we are to enquire after. What is this? Däsa' kari' vetana more deha prema-dhana, the remuneration in terms of love. What is love? That more intense tendency to serve, that is prema, intense tendency, inner most intense tendency to serve and serve. Increase the degree of serving spirit. That is my remuneration. That is my remuneration for my service. That is prema. Die to live, Hegelial words, die to live. And He's for Itself. You are for Him, everything for Him, not for any other but Him, for Him, and, die to live. Suitable, die to live, and He's by Itself and for Itself. Revolutionary, only few words, but most revolutionary.
Devotee : Die to live.
Çréla B.R. Çrédhara S wämé : S ä dhana mane , you are to die as you are at present. The ahaìkära, the ego, must be dissolved to the final. What you are at present that must be dissolved, the ego, die. As you are you have to die, and a new self will emerge from within, the golden self will emerge from within, and the external coating, or dirty coating, that will be finished. If you want to have a life of proper living, or for want of proper living, you will have to give up the mode of your present reason. Die to live. And He is by itself and for itself.
Hare Kåñëa. Hare Kåñëa. Gaura Hari. Gaura Hari bol! Gaura Hari bol! Gaura Hari bol! Nitäi Caitanya.
…
Bahiraìga saìga godhi näma-saìkértana antaraìga saìga koraù rasa sadan.
[A poem from Çré Caitanya Bhägavata ]
The culmination of saìkértana .
…extensive necessity is represented in rasa and ecstasy, in anändam, beauty, everything is keeping for that, in every stage of our life. None can deny that I don't want happiness, pleasure, but only difference of classification, and difference in quality. Connotation increases, denotation decreases. Connotation to be increased, and elimination at the same time, of the lower order. In this way the progress culminates in mukha rasam, which is the gist of all rasa, the highest standard of all rasa. Complete self-surrender, complete self-surrender can only take place in mädhurya-rasa. In other stages, partial, for the object of our fulfilment must be only there. Otherwise we must be satisfied with partial fulfilment, though we may think there that this is the best theoretical position.
The difficulty is always to adjust between relative and absolute knowledge, and relative and absolute achievement. All truth, the relative, provincial, local, and central, and the central must have the better hand. Central knowledge, achievement, otherwise we'll miss the hit. What for? Die to live. Ha, ha. We will have to die at every stage for better living. And Reality is for Itself, the Hegelian philosophy and basis. Reality is by Itself and for Itself. He is, Hegel told, it must fully like to cherish Him. He is for Himself. Otherwise He's not absolute reality. He'll be subservient to another, and he will be more important. It must be, here lies the spirit in Vaiñëavism. Purity is always for Itself, for Himself.
ahaà hi sarva-yajïänäà , bhoktä ca prabhur eva ca
na tu mäm abhijänanti , tattvenätaç cyavanti te
["-Because I alone am the enjoyer and rewarder of all sacrifices. But since they cannot know Me in this way, they again undergo birth, disease, infirmity, and death."]
[ Bhagavad-gétä , 9.24]
Everything culminates…
End of recording, 7 th, 9 th.11.81
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