His Divine Grace Sréla Bhakti Rakñaka Srédhara Deva Goswämé Mahäräj
7 th, 9 th.11.81
Devotee : …no, I think he outwardly felt something, but I think his return is definite.
Sréla B.R. Srédhara Swämé : …………………………………………………….?
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
The standard of realisation, the quality, that is all important, that should be kept. Not only the magnitude of preaching, but what we are preaching. The quality cannot be ignored. It must be kept up, the standard high, and he, as much as possible, the true conception, the real conception for the thing, that must be kept up.
Gaura Hari bol! Gaura Hari bol!
Once, during the time of Akbar, a Mogul king, very generous, many Hindus also joined him but only (Pratap Sringham?) the (Nawab Niwar?), he did not submit to the Mogul. Then one day that king was single-handed fighting out of, Akbar was very powerful, extensive kingdom, and (Pratap Singh?) only a chief in Raja Putana. (Nama Sing?) and others ……………………………also joined even (Pratap Singh's?) own brother, he also sided Akbar. But (Pratap Singh?) with single-handed fight he fought with Akbar.
One day it happened so that when they were, he had his camp in a hill and his wife prepared some bread, and one, this forest cat came and took away the bread, forest cat living in the forest, forest cat came and took away the bread. And the prince, the son of (Pratap Sringham?) had to fast that day. (Pratap Singh?) was away in the, with the soldiers here and there and when this news reached him, that my son is fasting because his bread is taken away by some forest cat, and no other food-stuffs remained in the house, within the camp, then he felt some weakness in him. Akbar, he's offering to make peace, truce, to make truce, time to time. He was generous man, but his paraphernalia was very vindictive to (Pratap Singh?). But at this moment (Pratap Singh?) felt a little weakness and he wrote a letter to Akbar. "I am begging for truce, or peace." Then, when the letter reached the hand of Akbar, Akbar, "should we believe that this is his letter? He's such a fighting man of independent spirit, indomitable."
Then one of his ministers, Mohammedan ministers, (Haydi?), he told that it must be planned by any of his enemies. He can't write this letter for peace, so it's not him, an enemy has sent this letter to defame him."
In the meantime that Mohammedan gentleman he wrote a private letter to Pratap, "that such a letter has come in your name. I do not believe. But still if it's really yours, I advice you to withdraw, to deny, that this letter is yours if (in) any weak moment you may have received, because the future (Raja Putana?) will have to come to you for the seed to sow in the soil of (Raja Putana?). Other seeds are all polluted, they're below the standard. And you have kept the standard up with your single-handed plan." That letter he wrote to Pratap Singh and he recovered. From the temporary depression he recovered. Again with the roaring of a lion he began. We find in history.
The quality, the quality, there are different classes, someone, they aspire after quantity more, their nature is that, the quantity. But hankering after quality, the improvement, that is more desirable, svalpam apy asya dharmasya, träyate mahato bhayät:
[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]
Higher things, very small, can give us more, small things can give more. As much higher as it is it is accommodating in another way. The gold in small quantity can give many things. So he wrote, the platinum perhaps, the most precious thing in the world at present is platinum. A small dust or speck of it is worth much gold.
Gaura Hari. Gaura Hari. Nitäi.
We appreciate quality more than quantity. Connotation not denotation, connotation increases denotation decreases. Denotation increases, connotation cannot but diminish. Substance, when you say substance, everything is included. Then living bodies, stones, earth, eliminated. Then animals, then trees etc., as you may put, then rational animal, only human beings, animals, insects, worms eliminated. Then wise men, ordinary rational men eliminated. Connotation increases denotation decreases. Quantity decreases quality increases, and if quantity is to increase then you are to sacrifice the quality.
manuñyäëäà sahasreñu , kaçcid yatati siddhaye
yatatäm api siddhänäà , kaçcin mäà vetti tattvataù
["Out of countless souls, some may have reached the human form of life, and among many thousands of human beings, some endeavour to attain direct perception of the individual soul and the Supersoul; and among many thousands of such aspirants who have attained to seeing the soul and the Supersoul, only a few receive actual perception of Me, Syämasundara."] [Bhagavad-gétä, 2.40]
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."] [Srémad-Bhägavatam, 6.14. 5]
Gaura Hari bol! Hare Kåñëa.
My thirst is always for quality, quality, superior nature, the quality. Number must decrease, number of friends, companions, cannot but decrease if we are to appreciate quality most. The number of our companions will necessarily decrease.
Gaura Hari bol! Gaura Hari bol! Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!
Devotee : Chanaka Paëòit has said that one moon is better than many, many stars, because many stars do not give much light, but one moon can dispel…
Sréla B.R. Srédhara Swämé : ekas candra tamo hanti natha ta raja……….?
Devotee : So you're like that moon.
Sréla B.R. Srédhara Swämé : Hare Kåñëa. Gaura Hari bol! Nitäi Gaura Hari bol!
I rather hate, or feel beneath my dignity to stand against [ Sréla A.C. Bhaktivedänta] Swämé Mahäräj's campaign. I'm very………………………………………………………?
Susceptible or something like that.
Devotee : Sentimental.
Sréla B.R. Srédhara Swämé : Not sentimental……………………………………?
Sympathy, sensitiveness, and very complicated. Feel distress that Swämé Mahäräj's campaign, that will be affected in any way by me. My sentiment is that. At the same time I find it my duty if anyone comes for real help, if I have that capacity then I cannot but help him. And especially those that cannot stand the present administrative system of the ISKCON, if necessary to help them, that is my idea.
Swämé Mahäräj himself also requested me, not only once but several times, that "You are to look after." I did not think at that time that I shall survive him so I did not give any, give much attention to his words then. Repeatedly he told, "You are to look after them. I have taken them this side." And his plan was also that, "I shall, they're constructing one quarter here, suitable, and I have asked them, another quarter just side by side for yourself and you will have to stay there. When I shall go abroad you are to take care."
I told, it's not possible always but sometimes I shall go and stay there with you.
Anyhow, our Guru Mahäräj wanted me, and it is natural that what we have got in us to help the newcomers with that. That should be our duty, and only fair duty, not like that I shall become an anti centre. I'm afraid of that. That is my nature always. That is my very nature through childhood. Still I maintain that nature.
Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
So I have asked anyone who came with that sort of object that my work will be of a relieving nature, to start a relief work, not a fighting campaign. Those that are disappointed, going away dejected, depressed, try to help them. Come so far, nearer, near Mahäprabhu and Gurudeva, these teachings, Bhägavatam, and they will go away? In that case I shall try to come to take them back. "Don't go. Come under the banner of Mahäprabhu." In such position - relief work. And they should also try. At the same time consciously or unconsciously their standard cannot but improve. What do you think?
Devotee : Yes.
Sréla B.R. Srédhara Swämé : Some of us are going, disassociating with us, what for? They're not satisfied. Their enquiry is not satisfied within us. So if we are to take them back then you must improve our quality also. They'll have to try to keep up the quality and the internal feud they avoid. Anyhow, His will, will be done. What do you say Aksayänanda Mahäräja?
Devotee : Yes, by your grace.
Sréla B.R. Srédhara Swämé : His will, will be done, God's will, Kåñëa's will. Hare Kåñëa.
I'm an old man, infirm, can't see, can't see anything more. Hare Kåñëa.
Anyhow passing my days, waiting for my last days. What do you say?
Devotee : Your vision goes much beyond the body.
Sréla B.R. Srédhara Swämé : Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
Ha, ha, ha, ha. Encouraging me.
Devotees : Ha, ha, ha, ha. You're encouraging us.
Sréla B.R. Srédhara Swämé : Ha, ha. Like to encourage everyone.
yäre dekha , täre kaha 'kåñëa'-upadeça , ämära äjïäya guru haïä tära ei deça
[kabhu nä vädhibe tomära viñaya-taraìga , punarapi ei öhäïi päbe mora saìga]
["Instruct whoever you meet in the science of Kåñëa. Teach them the instructions of Kåñëa in Bhagavad-gétä, and the teachings about Kåñëa in Srémad-Bhägavatam. In this way, on My order, become a guru and liberate everyone in the land. If you follow this instruction, the waves of materialism within this world will not affect you. Indeed, if you follow My order, you will soon attain My association."]
[Caitanya-caritämåta, Madhya-lélä, 7.128-9]
"Even take the risk of the responsibility of a position of a Guru for Me to help others."
So begin and continue the relief work here. Amåta, çåëvantu viçve amåtasya puträù. Of what standard you are created for? And where you are plodding in the mud?
Hare Kåñëa. Hare Kåñëa. Hare Kåñëa. Gaura Hari bol! Gaura Hari bol!
yadi gaura nä hoita , tabe ki hoita, kemone dharitäm de
rädhära mahimä , prema-rasa-sémä jagate jänäta ke
[madhura våndä vipina mädhuré praveça cäturé sära
baraja yuvaté bhävera bhakati çakati hoita kära ]
[Väsudeva Datta said] If Mahäprabhu did not come, who could show the highest standard of realisation and the greatness and nobility of Rädhäräëé? What can be the standard of sacrifice? Love means sacrifice. The very gist, the very life of love is sacrifice, and sacrifice becomes so intense and so sweet it takes the shape of prema, love. By sacrifice we thrive. By enjoying we lose.
Devotee : ………………………….?
Sréla B.R. Srédhara Swämé : Tyäga…………………………………………..?
Tyäga will be destructive and to withdraw from the negative side, but participation in the positive, what is life for something, or everything only created for renunciation? Or the whole existence is hateful, that we shall dismiss the whole paraphernalia and I am the purest and everything is hateful, to be hated? If I come in connection with the environment I will create pollution? It is a negative side. But in the higher life the circumstance, the environment will purify me. All Guru, all liberated, all noble. And I am only an insignificant man. And they will all, the whole environment will feed me, will come to feed me. There is such a soil. I want to live in that as a servant. To serve in heaven, is better than to reign in hell. And the no reigning, no serving, that is an absisa, a stage of death.
Gaura Hari. Gaura Hari.
Bhoga , tyäga, sevä, synthesis, three planes of life, that of enjoyment, that of renunciation and that of service, enjoyment also karma, vikarma, immoral activity and moral activity, and sevä also, calculative service and automatic, spontaneous service, the highest. Pratyakña , parokña, aparokña, adhokñaja and aprakåta .
In Kevala in Madras, I told them perhaps, one (Satyavan Tirtha?) of Madhva School, one big äcärya . Myself, Bana Mahäräj and Hayagréva Prabhu [known later as] Mädhava Mahäräj, while he was white clad brahmacäri, we went to meet that gentleman Satyavan Tirtha, [mahanta of Utaraj Math?]. In the course of our conversation it came that Sré Mürti, he told that within Sré Mürti there is God. We told that Sré Mürti wholesale is God.
devi vigraha grayam nesyari vidyate kacit?
That He, the possessor of the body, and the body possessed, no distinction can be maintained there in the case of Sré Mürti. But then he maintained no, and unfortunately he gave out that the Sälagräma [çilä] is there and if we strike it with a club then it becomes, it is reduced to powder. Then we put our hands into the ear, covered our ears with our palms. Then there was a current of wonder we experienced. There are so many Barristers, advocates, officers, especially those that are within their Madhva School. And they suddenly found, "What is this? Our Gurudeva has uttered such expressions but these gentlemen they cannot forbear that. They are talking serious, covering their ears. What filthy talk, expression might have been uttered by him?" So astonished, this man was also puzzled. Then the discussion began. He told that Madhväcärya himself has told like that. Then I could remember one çloka of Bhägavatam and I thought that meaning in the favour of such argument that çloka can be utilised.
[ädi-madhyävasäneñu, vairägyäkhyäna-saàyutam
hari-lélä-kathä-vrätä- , måtänandita-sat-suram]
sarva-vedänta-säraà yad , brahmätmaikatva-lakñaëam
vastv advitéyaà tan-niñöhaà , kaivalyaika-prayojanam
["From beginning to end, the Srémad-Bhägavatam is full of narrations that encourage renunciation of material life, as well as nectarine accounts of Lord Hari's transcendental pastimes, which give ecstasy to the saintly devotees and demigods. This Bhägavatam is the essence of all Vedänta philosophy because its subject matter is the Absolute Truth, which, while nondifferent from the spirit soul, is the ultimate reality, one without a second. The goal of this literature is exclusive devotional service unto that Supreme Truth."] [Srémad-Bhägavatam, 12.13.11-12]
Apparently it seems that Bhägavatam is supporting the conclusion of Vedänta, so-called Mäyävädé Vedänta. Sarva-vedänta-säraà yad. Here in the conclusive çloka Srémad-Bhägavatam says, Vyäsadeva, what is the gist of all Vedänta? Sarva-vedänta-säraà yad. What is that? Brahmätmaikatva-lakñaëam. Apparently it seems ätmä means jévätmä and brahma, so ham. Brahmätmaikatva-lakñaëam, ätmä and brahma of equal sign, equal nature, equal status. And that is the very gist, very substance of the whole of Vedänta. Sarva-vedänta-säraà yad, brahmätmaikatva-lakñaëam vastv advitéyaà. And that is one absolute whole, vastv advité. Tan-niñöhaà, pertaining to that, kaivalyam, the, kaivalyam means oneness, consciousness of oneness, kaivalyaika, that is the very prayojana, prayojana means, prayojana, that is necessity, that is, that sort of continuous one whole conception, that is what is real need of us. Apparently, this is the çloka.
And once, I joined recently Gauòéya Maöh, and then [Sréla Bhaktisiddhänta Saraswaté Öhäkura] Prabhupäda was, one gentleman, one old gentleman came with this çloka to Prabhupäda. With this çloka, this supposed Saìkara philosophy, with the conclusive çloka of Bhägavatam, that supposed Saìkara philosophy. I was, I had joined Gauòéya Maöh perhaps, but I had some Sanskrit knowledge, I could understand. That man, with the basis of this çloka came to argue that the Bhägavat also supposed so ham. Brahmätmaikatva-lakñaëam vastv advitéyaà.
Then Prabhupäda suddenly told, "Oh, you are not that man, that man, who criticised Bhaktivinoda Öhäkura in his Sré-Kåñëa-Saàhita?"
Then he was a little perplexed. "No, no. I said only this. I said only this. You please take seat and come just."
Prabhupäda went up and took Bhägavatam, tirth, of Jéva Goswämé's tika. "Please attain. I am explaining. It is not mine. What Jéva Goswämé says you please hear." Prabhupäda began explaining. I found two things different here. Sarva-vedänta-säraà yad, brahmätmaikatva-lakñaëam. Brahmätmaikatva-lakñaëam. Ätmä means Paramätmä, Prabhupäda. Jéva Goswämé says "it is not jévätmä it is Paramätmä."
atma devi vidu viresh sadar paramatmani?
The meaning of ätmä is Paramätmä also. Why Paramätmä? In the beginning Bhägavatam has already promised: brahmeti paramätmeti bhagavän iti çabdyate:
[vadanti tat tattva-vidas-tattvaà yaj jïänam advayam
brahmeti paramätmeti bhagavän iti çabdyate ]
[Great seers of the truth understanding the nature of Supreme Knowledge have described that nondual truth in three ways: as Brahman, Paramätmä and Bhagavän.]
[Srémad-Bhägavatam, 1.2.11]
The conception of advaya-jïäna, of one whole, the jïänés, they take it as Brahma conception, all-accommodating aspect. The yogés, they take that the prime cause is the all pervading thing, Paramätmä. And the devotees, they take Him as the enjoyer, Bhagavän.
aisadya maytithi gata?
Advaya-jïäna is conceived by these three different sections like in three different ways, so really it is not ätmä. Brahma, Paramätmä, Bhagavän. This Bhagavän is proved perfect and He's embracing the true conception of Brahma and Paramätmä - all-accommodating and all-permeating. With this, that is advaya-jïäna, Absolute, the finite and infinite plus Absolute. Conditioned and unconditioned both combined, Absolute. It is said like this. And it is not my version, it is, you see Jéva Goswämé has written. And you appeal to your common sense in the beginning that was the data and that has been established and Bhägavatam says in the conclusion, "I have established this, the Brahma, Paramätmä, Bhagavän, three aspects of the one whole." And Bhagavän is the superior conception which includes the two other functions.
sarva-vedänta-säraà yad , brahmätmaikatva-lakñaëam
vastv advitéyaà tan-niñöhaà , kaivalyaika-prayojanam
[This Bhägavatam is the essence of all Vedänta philosophy because its subject matter is the Absolute Truth, which, while nondifferent from the spirit soul, is the ultimate reality, one without a second. The goal of this literature is exclusive devotional service unto that Supreme Truth."] [Srémad-Bhägavatam, 12.13.11-12]
Then there is another word, niñöha . This is advaya-jïäna, one whole, and tan-niñöhaà, kaivalyam, and the spontaneous and continuous knowledge pertaining to that, niñöha. Niñöha means adherence, adherence to such conception of the reality, tan-niñöhaà. Kaivalyam means continuous, not tampered or …
Devotee : Uncorrupted.
Sréla B.R. Srédhara Swämé : Uninterrupted, continuous, to remain in continuous consciousness of such, about the consciousness of such real absolute, t an -niñöhaà , pertaining to that. So a second thing is existing, who will be, who will get that niñöha to such, he's separate, that is one thing. Then I put the basis of this çloka I challenged him. But he did not admit, this side that side. Then I gave him one example.
When Kåñëa disappeared and the blood through the arrow and that entered into His sole, any blood oozing? He said, "Yes." But what is that blood? We saw with our eyes that blood oozing. Is that blood a material blood? He said, "No." Then why, why? If that blood is not material but I experience with my fleshy eye that it is material blood. So what we say about Sälagräma that when broken it comes to pieces? That is also my material vision. That is not real. I won't allow me to understand, to deviate from that higher conception of truth.
devo dehi vidha puram?
Into the material standard, to see that there are so many particles of stone, that is my offensive vision. He was stopped there. That kaivalyaika-prayojanam , I won't allow me to deviate from my continuous faith that this cannot be pertaining to the supreme nature of the Absolute, that cannot be. My sense is deceiving me. Just as in the case of the blood oozing from the sole of Kåñëa. That man could not say anything.
So kaivalyaika-prayojanam, we don't believe our mundane senses. Always we should keep the standard in our faith that this cannot be this, this is this, this mäyä is coming, intervening, trying to disturb my faith, of Kåñëa. It may bring this, this, that, that, but we must not allow our standard to be lowered. Keep up the faith. It cannot be. It is çästra .
Just as the Muslims they don't admit …………………..? that the Russia and America is going to the moon, and the moon is handling very honourable position by the Muslims. "No, no, we don't believe that, that they have gone to that moon."
………………. Mahäräj also disallowed.
So faith, this is local experience, local experience. We have got the world of our experience and a worm and an insect it has got also the world of theirs, from generation to generation the, that civilisation is going down. Every section they have got their own civilisation, and coming down, so what value that civilisation has got to human civilisation, scientific, non-scientific, so many conceptions in different civilisations. We must not allow to deviate, to come down from the faith, because:
Mallänäm açanir nåëäà naravaraù stréëäà smaro mürttimän , måtyur bhojapater viräò aviduñäà tattvaà paraà yoginäà.
[mallänäm açanir nåëäà naravaraù stréëäà smaro mürttimän
gopänäà svajano 'satäà kñitibhujäà çästä svapitro çiçuù
måtyur bhojapater viräò aviduñäà tattvaà paraà yoginäà
våñëénäà paradevateti vidito raìgaà gataù sägrajaù ]
["O King, Sré Kåñëa then appeared as a thunderbolt to the wrestlers, as the supreme male to the men, as Cupid incarnate to the ladies, as a friend to the cowherdsmen; as an emperor to the wicked kings, as a child to His father and mother, as death to Kaàsa, as the universal form of the world to the ignorant; as the Supreme Truth to the yogés, as the Supreme Worshipful Lord to the Våñëis - and along with Baladeva He entered the arena."]
[Srémad-Bhägavatam, 10.43.17]
Kåñëa is entering the arena of Kaàsa for the fighting and different sections are having different impressions of Him. One says that a thunder is approaching, "Oh, paraà tattvaà yoginäà." The maternal devotees say, "Oh, here is my child, very affectionate child." In this way, only one thing is estimated in different ways there. It is His will, yam evaiña vånute.
[näyam ätmä pravacanena labhyo, na medhayä na bahunä çrutena
yam evaiña vånute tena labhyas , tasyaiña ätmä vivånute tanüà sväm]
["One cannot understand the substance of the Paramätmä, the Super-soul residing within everyone's heart, by means of expertise in logic, intelligence or learning. When the living entity begs the Lord for His mercy, being desirous of His transcendental loving service, then the Supreme Lord reveals His self-manifest form directly before him."]
[Katha- Upaniñad , 1.2.23]
One man can see, another man cannot see. When Kåñëa is showing Viçvarüpa to Arjuna, all of us could not see that. Sanjaya could see by the inspiration of Vyäsadeva and he is describing the thing. But others, they're all blind to that thing. So it depends upon the subjective sweet will what to show, what to not show, what show, not show. So we must keep our faith up in a standard that His sweet will can express Him and the world in any way He likes. Subjective control, that of a hypnotiser, that all experiences depends on a hypnotiser, the key is in his hands. What to see, what to not see, "See this, no, no, you are seeing this." "Yes, I am seeing that thing." So the whole experience is of that type.
…………………………………………?
What do you find?
…………………………………………..?
What is in Bengali script, language, that will be open to you. Extensive literature of Bhaktivinoda Öhäkura, Caitanya-caritämåta , Caitanya-Bhägavat, Caitanya-mangala, Bhakti-Ratnä-kara, so many literatures in Bengali, original, that original works about Mahäprabhu.
Devotee : We are very anxious to read that.
Sréla B.R. Srédhara Swämé : Yes, anxious. So this is not loss of time.
Devotee : Not at all, greatest value.
Sréla B.R. Srédhara Swämé : Ha, ha, ha, ha, ha.
Hare Kåñëa. Gaura Hari bol! Gaura Hari. Gaura Hari. Gaura Hari.
The çuddha, they should not show indifference or negligence.
If he finds anything for such adherence to this land, then of course he prays…
Devotee : ……………………………….?
Sréla B.R. Srédhara Swämé : E veryone is such. That's not bad. What they're praying they should do that. Paternal affection, paternity, some of the praying father they must try to live together. It is laudable.
Devotee : Ha, ha, ha, ha.
Sréla B.R. Srédhara Swämé : Laudable. But at the same time they should keep the standard, the dignity, of the paternal. What do you say? Don't allow themselves to lower their standard of living for which they're out, have left their country, their associates, their culture, so many things they have sacrificed, for what? And that must be given the first preference. What do you say? What for, we have joined ISKCON, what for? We must want that, we are mad for that, and we want to be continuous more and more mad. Madness we want to increase.
Devotee : Ha, ha, ha, ha, ha.
Sréla B.R. Srédhara Swämé : ………….. a Bengali song…………………….?
If I can reach the standard of madness for the truth, then I shall show my ecstasy of joy by………..? in this way, a sign of the reflective action.
Hare Kåñëa. Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!
ämi - eka bätula , tumi - dvitéya bätula , [ataeva tomäya ämäya ha-i sama-tula]
["I am insane, mad, bäula - pägala - eccentric. I am one eccentric, and you are another. Therefore, we two are of the same class."] [Caitanya-caritämåta, Madhya-lélä, 8.291
Mahäprabhu says, "I am a type of mad and you are another." Ataeva tomäya ämäya ha-i sama-tula, yourself and Myself, we are of same batch. You want to enquire about the truth. You are so mad, so intense in your quest, and ordinary people they will think us to be in the class of madness. ……………….. What is this? These fellows are led astray. The common standard of our happy life they're ignoring in such a way, trampling under their foot. They're mad persons, not to be intelligible by the ordinary intellectual section of the public, ämi - eka bätula …….. you are second best, you have left the prime ministership, of the .... and have run after, running after phantasmagoria.
Hare Krishna.
Devotee : Our Guru Maharaj wrote ‘ Who is crazy?’ He wrote one article.
Sréla B.R. Srédhara Swämé : In Gita:
yä niçä sarva-bhütänäà
tasyäà jägarti saàyamé
yasyäà jägrati bhütäni
sä niçä paçyato muneù
[Bhagavad Gita 2.69]
What is night to a particular section, that is day to another section, and vice versa. Aurobindo told, when he joined first in the revolutionary movement in Bengal, and when he was taken for trial in Calcutta High Court, three letters came out at that time, what he wrote about his wife, to his wife, and Aurobindo’s father-in-law was Nawab of .... state. So, he wrote three letters to his wife, there he mentioned that ...
End of side A, start of side B, 7 th, 9 th.11.81