His Divine Grace Çréla Bhakti Rakñaka Çrédhara Deva Goswämé Mahäräj

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4 th,5 th May 1982

Swämé B.R. Çrédhara : …….. he told that the Kåñëa consciousness, it will propagate, Kåñëa consciousness will propagate without caring for any law or dékñä.

[äkåñöhiù kåta-cetasäà sumanasä-muccäöanaà cäàhasäm

äcaëòäla mamü kaloka sulabho vaçyaç ca muktiçriyaù

no dékñäà na ca sat-kriyäà na ca puraçcaryäà manägékñate

mantro 'yaà rasanä-spåg eva phalati çré kåñëa nämätmakaù ]

["The Holy Name of Kåñëa is an attractive feature for many saintly, liberal people. It is the annihilator of all sinful reactions and is so powerful that save for the dumb who cannot chant it, it is readily available to everyone, including the lowest type of man, the caëòäla. The Holy Name of Kåñëa is the controller of the opulence of liberation, and it is identical with Çré Kåñëa. Simply by touching the Holy Name with one's tongue, immediate effects are produced. Chanting the Holy Name does not depend on initiation, pious activities, or the puraçcaryä regulative principles generally observed before initiation. The Holy Name does not wait for all these activities. It is self-sufficient."]

[Çré Rüpa Goswämé's, Padyävalé, 29]

Kåñëa-Näma , the mantra pertaining to Kåñëa-Näma, has got free access to the world without considering any caste, creed, qualification, it is of such nature. As Govardhana, no rules or regulations to be followed by the cow species to propagate them, from this Govardhana idea he came to deliver what is similar, to extend, the extension, self-extension of Kåñëa consciousness does not care for any external limitation. It can go anywhere and everywhere freely, this raga-marga, raga-pradhana, not vidhi-pradhana. Kåñëa consciousness in itself is more of love than of rules and regulations. Rules and regulations have not got much to do with this respect of Kåñëa consciousness.

In Näräyaëa consciousness, to spread, there is more necessity to law and order, rules regulations, but not in Kåñëa consciousness. Unbridled, unbridled, this raga-marga does not care for …….. mercy does not care for any qualification, it is the duty of the justice to seek for qualification, but mercy has got no such limit of its own, does not care. The area of love, love means mercy, where the compensation for the weak section is a natural character, a natural flow. Always ready, the provision is there to compensate the weak, the unfit. Already it is reckoned.

Only one thing, is the çraddhä , the free accepting mood. Only this is to be considered, laulyam, if He gives to you only you won't throw it, cast it aside. Only the recipient if they're a little alert of accepting them, laulyam.

[kåñëa-bhakti-rasa-bhävitä matiù, kriyatäà yadi kuto 'pi labhyate

tatra laulyam api mülyam ekalaà , janma-koöi-sukåtair na labhyate ]

["Pure devotional service to Kåñëa cannot be obtained by performing pious activities even for millions of births. It can be purchased only by paying one price; intense eagerness. Wherever it is available, one must purchase it immediately."]

[Caitanya-caritämåta, Madhya-lélä, 8.70]

And çraddhä, regard, no question of any qualification of his previous life, there is one nature. Another thing I found yesterday night, thinking:

bhidyate hådaya-granthiç , chidyante sarva-saàçayäù

kñéyante cäsya karmäëi , mayi dåñöe 'khilätmani

["The knot in the heart is pierced, all misgivings are cut to pieces and the chain of fruitive actions is terminated when I am seen as the Supreme Personality of Godhead."] [Çrémad-Bhägavatam, 11.20.30

This bhidyate hådaya-granthiç , the meaning should be, I think, "That our heart is sealed and the seal will be broken open," bhidyate hådaya-granthiç. Coming in contact with Kåñëa consciousness our sealed heart, the seal is broken and it awakens, it is opened to receive Kåñëa, rasa. Heart's concern is with the rasa, änanda, ecstasy, charm, mädhurya. It is heart not brain. And chidyante sarva-saàçayäù is concerned with the brain. The heart has been given the most important, the first condition, bhidyate hådaya-granthiç, that is buried, the heart is covered and the heart opens, awakens, to receive raso vai saù, akhila-rasämåta-murtiù.

[raso vai saù rasaà hyeväyaà labdhänandé bhavati

ko hyevänyät kaù präëyät yadeña äkäça änando na syät eña hyevänandayati ]

["Çré Kåñëa is the embodiment of all ecstatic bliss; He is the reservoir of all pleasure. Having derived ecstasy from Him, the individual souls become blissful. For, who indeed, could breath, who could be alive if this Blissful Lord were not present within the hearts of all souls. He alone bestows ecstasy."]

[Taittiréya-Upaniñad, 2.7]

The positive, to catch the positive good. Heart, hådaya , hådaya-granthiç, it is tied down, heart is tied down, it is sealed. Kåñëa kértana breaks the seal of the heart and the heart awakens to receive dasaratha änanda sundara. And then next, in the plane of knowledge, chidyante sarva-saàçayäù and raso 'py asya, paraà dåñövä nivartate:

[viñayä vinivartante, nirähärasya dehinaù

rasa-varjaà raso 'py asya , paraà dåñövä nivartate]

["Although the person of gross corporeal consciousness may avoid sense objects by external renunciation, his eagerness for sense enjoyment remains within. However, inner attachment to sense objects is spontaneously denounced by the person of properly adjusted intelligence, due to his having had a glimpse of the all-attractive beauty of the Supreme Truth."] [ Bhagavad-gétä , 2.59]

First taste and then suspicion vanishes. After getting the taste, raso 'py asya, and yukta äséta mat-paraù:

[täni sarväëi saàyamya, yukta äséta mat-paraù

vaçe hi yasyendriyäëi, tasya prajïä pratiñöhitä ]

["By the practice of perfect devotion to Me, the bhakti-yogés bring their senses under proper control. One whose senses are controlled is truly intelligent."]

[Bhagavad-gétä, 2.61]

When he gets the taste of the real rasa, the änandam, ecstasy, then necessarily all doubts are cleared by this practical participation. First getting the taste, heart, when heart is appealed, heart is captured, brain follows. "Yes, I want this thing. I was searching for this." The heart will say. "I was searching for this." Satisfied, the heart will say. Then the brain will come, will follow, "Yes, no other doubt, no doubt. This is the highest thing of our search. Dissolve everything." Then karma will close all workshops. The thing, searching, inner searching, the heart will say, "I have got." The brain will say, "It is the thing. Stop all workshops and adjust accordingly." This karma, jïäna and hådaya , bhakti. Bhidyate hådaya-granthiç, coming in touch with Kåñëa consciousness the first thing is that our heart awakens, hådaya-granthiç, bhidyate. Positive, first thing supplied to us positive to the heart, heart is captured and brain approves and then our energising in the opposite directions stops.

Hare Kåñëa. Gaura Hari. Gaura Hari. Gaura Hari. Gaura Hari.

So Kåñëa consciousness that is the wealth of the heart, anuräga, and does not worry with differences amongst the receivers or amongst the purchasers or customers for their different qualifications. Govardhana, it goes like the cow species to extend itself without caring for any law, only one whether he will accept. "Yes, he has eagerness to accept, laulyam." Only one qualification is laulyam, he wants it really, that he wants it really, that is qualification. "Do you want this?" "Yes, it is good, it is tasteful." "Yes, you get it." If the demand, the prayer is genuine, "All right, no other conditions to be required. Only you want it?" "Yes, I want it sincerely," you say. "Get it." That is the simple transaction. You want you have. If you want you will have. Kåñëa consciousness is a most simple transaction. Fitness, unfitness, these questions are very non-important. Want and have.

Gaura Hari. Gaura Hari. Gaura Hari. Nitäi Gaura Hari bol! Nitäi Gaura Hari bol!

Nityänanda Prabhu, those that do not want it He won't allow them to go away. "No, try to want. I request you." He's going a step further. "I do not want." He won't leave him. Here, Nityänanda Prabhu won't allow if anyone says, "I do not want this." "No, you have to want, you have to desire it. You think. I request you earnestly, you use it and then you will be able to understand, to feel the utility."

Just as the expert merchant will distribute the specimen to the customers. "Oh, no money now. I am giving, you use, if you feel the value, the utility, then you will purchase. Now I am freely distributing in the market." To capture the market there's free distribution by the clever merchant. "Take it, take it, no price, no question of price now. First taste and then afterwards."

So Nityänanda, bhaja gauräìga:

[bhaja gauräìga, kaha gauräìga laha gauranger näma,

yei jana gauräìga bhaje sei amära präna ]

["Worship Gauräìga, speak of Gauräìga, chant Gauräìga's Name. Whoever worships Çré Gauräìga is My life and soul. Come straight to the campaign of Çré Caitanya and you will safely attain Våndävana."]

ata bhuli nityananda bhumi gauri jai sona padva jana dulai?

The attempt, the appeal from the negative side, not aggression. Nityänanda began to cry, falling at the door of the feet of the customers. "Accept, accept this, accept Me. Don't dismiss Me, don't drive Me away. What I say, do it. Give your attention towards Gauräìga. This is My appeal, nothing else. Some attention towards Gauräìga and you'll be benefited beyond expectation. This is My request to you all." Shedding tears and also where necessary He began to roll at the door of the person. "You are suspicious to accept. No, no, no suspicion. I appeal fervently no suspicion, accept, accept, believe Me, believe Me, accept Gauräìga." In this way Nityänanda Prabhu tried his best especially these two sides of the Ganges He used to wander, roam and preach about Gauräìga. He knows Gauräìga.

Just as Baladeva, He's also seen to perform rasa-lélä. But we have been advised to look at the rasa-lélä of Baladeva in a particular way by Sanätana Goswämé. Baladeva is seen to externally imitate the rasa-lélä of Kåñëa but it is not so. At heart He is arranging rasa-lélä for Kåñëa. Externally He's seen to imitate the rasa-lélä of Kåñëa but His nature shows to the experts of this line that He's all dedicated towards Kåñëa otherwise He's not Baladeva. He has got no individual personality for His own enjoyment. Every atom in His body is always eager to make arrangements for the enjoyment of Kåñëa, then only He's Baladeva. So Nityänanda Prabhu is also such that every atom of the body of Nityänanda Prabhu conscious, atom means not material, cinmaya, but is only meant for the service and satisfaction of Gauräìga.

So much so that one day Çacé Devé had a dream that Kåñëa and Balaräma is on the throne and Nityänanda, He's trying to attract Baladeva. "You come down from the throne. Your day's past away. Now My Lord Gauräìga He will be installed there on the throne."

But Baladeva fighting, "No, I can't do unto My Lord Kåñëa."

So there is a fight and then Nityänanda was stronger and He took Baladeva down from the throne. "Your day's gone. Now the day for My Master, Gauräìga, has come. So You are a trespasser, usurper, so You must come away."

And Baladeva could not successfully fight with Nityänanda Who took Him down.

So Nityänanda's position to Gauräìga is such. He has got nothing of His own but His everything is Gauräìga. Audärya (generosity), just as Baladeva is to Kåñëa, so Nityänanda is to Gauräìga, to distribute in a most generous way that Vraja prema that is to be distributed to one and all. That was Their campaign and Their aim of incarnation.

bhaja gauräìga , kaha gauräìga laha gauranger näma,

yei jana gauräìga bhaje sei amära präna

["Worship Gauräìga, speak of Gauräìga, chant Gauräìga's Name. Whoever worships Çré Gauräìga is My life and soul. Come straight to the campaign of Çré Caitanya and you will safely attain Våndävana."]

Nityänanda tried His best for the acceptance of Mahäprabhu to the people at large. And what is this? "Come straight to Gauräìga and safely you will have Våndävana." And Navadwépa is also not less valuable. Våndävana, the same rasa in one type in Våndävana and another type in Navadwépa. Some have got special attraction for Våndävana lélä and another group has got special attraction for Navadwépa lélä and a third group represents both the camps, audärya, more generous. There within the circle and here, the same thing to distribute out of the circle, so more generous.

kåñëa-lélä amåta-sara , tära çata çata dhara, daça-dike vahe yähä haite,

se caitanya-lélä haya , sarovara akñaya, mano-haàsa caräha' tahate

["There is no doubt that we find the highest nectarine taste of rasa in kåñëa-lélä. But what is gaura-lélä? In gaura-lélä, the nectar of kåñëa-lélä is not confined to a limited circle, but is being distributed on all sides. It is just as if from all ten sides of the nectarine lake of kåñëa-lélä hundreds of streams are flowing."]

[Caitanya-caritämåta, Madhya-lélä, 25.271]

Kåñëadäsa Kaviräja Goswämé's conception is this. "Kåñëa is amåta-sara, yes, the highest nectarean taste we find in kåñëa-lélä no doubt. But what is gaura-lélä? That is just a lake from ten sides, , tära çata çata dhara, daça-dike, hundreds of streams are coming from that lake of kåñëa-lélä, daça-dike, on ten sides it is flowing, that amåta. That nectar in the lake is kåñëa-lélä and that is going out by so many streams on all sides. Kåñëa-lélä amåta-sara, the first class nectar, tära çata çata dhara, hundreds of currents, of streams is passing in different directions. daça-dike vahe yähä haite, se gauräìga-lélä haya, Çré Caitanyadeva is such. The different types of kåñëa-lélä, rasa, amåtam, is spreading from that lake on all sides it is thrown. So not confined to a limited circle but it is thrown on all sides that very kåñëa-lélä, Kåñëa. They're tasting sweetness and throwing outside, this Païca Tattva.

marcay mili asvadana kore evam utpat kore katcha evam?

They're looting, the Païca Tattva is looting that nectar, that honey of kåñëa-lélä and throwing hither, thither on all sides. And others getting that and their life is being fulfilled. Those that have got such aspiration it is so much to them. Otherwise to others it is an abstract imagination and waste of time and even going to madness. "These are mad people."

udbay halai chilai e nimai pandit gaya haite asiya chalai vibodit?

The normal thinking men of the time, of the age, told like that. "This Nimäi Paëòit was a good man, a gentleman, but after returning from Gayä He's totally changed. And all the undesirable things here He is handling of many new things He wants to preach here. What is this? He was a good gentleman before He came from Gayä. Now totally changed, a madman. He does not care for the rules, regulations, the customs, the ancient scriptures, only 'Kåñëa, Kåñëa and all is Kåñëa.' Abnormal, He was normal but recently He has become abnormal.

And of course He was a powerful intellect. What He begins He begins with some great energy. When He was a paëòit He did not care for the scholarship of so many paëòits around, Digvijayé (of Käshmir) and so many others He defeated without much attempt, simply. But we have lost Him. Now He's another type and does not care for the brähmaëas or the ordinary çästra we follow. A new opinion He has got and is going on. His ways were ununderstandable. Çacé Devé, what is this? Nimäi was not such. Now He does not care for us, even no charm for His wife. What is this He has become?"

Then the neighbours coming and advising Çacé Devé. "What do you do? You are a child of a good man, daughter of a gentleman. Your fate is bad. Your only son, so good son Nimäi Paëòit has become mad. What to do? The fact is this that your only boy, so brilliant, has become mad, this is the fact Çacé. Arrange for proper treatment."

Then Çacé Devé called for the kaviräja, the doctor. And the doctor made arrangements for a small tank, then that was filled up with oil, supposed to be very cooling thing. And Nimäi Paëòit was asked to dive His body in that tank. And he did so and He's sometimes laughing, Nimäi Paëòit laughing and also He's playing in that tank. He's laughing was not like a normal laugh, laughing and moving in that oil reservoir.

Then Çréväsa Paëòit suddenly came to visit. "How is Nimäi Paëòit?"

Çacé Devé told: "See my misfortune, my Nimäi has become fully mad. And I called for the doctor and he has arranged."

Çréväsa went to see, "What is this?

"No, no, the neighbours they advised me to do this."

"You are a very gentle lady. Do you not know how to deal with others? What He has got I want that thing. Your boy has got kåñëa-prema, and I want that, a drop of that I want. If we live for a little longer time then we shall see much mysterious play of Kåñëa here. If we are allowed to live for a few more days we shall have the opportunity of seeing much mysterious play of Kåñëa. I want this."

Then Mahäprabhu became sober for the time being and told: "Çréväsa, if you had also remarked that I am mad, then just now I would have went to the Ganges and finished My life. At least you have understood what I am. That is My solace. Çréväsa, at least, if you had said to the public that He's mad, then I'd have found no man to accept what I have come to deal with so I must enter into the river, no necessity."

In this way, the madman:

yä niçä sarva-bhütänäà , tasyäà jägarti saàyamé

yasyäà jägrati bhütäni , sä niçä paçyato muneù

["While spiritual awareness is like night for the living beings enchanted by materialism, the self-realised soul remains awake, directly relishing the divine ecstasy of his un-interrupted spiritual intelligence. On the contrary, the wakefulness of materialistic persons addicted to sense enjoyment is night for the self-realised person who is completely indifferent to such pursuits. The realised souls, indifferent to the mundane, are ever joyful in the divine ecstatic plane, while the general mass is infatuated by fleeting mundane fancies devoid of spiritual joy."] [ Bhagavad-gétä , 2.69]

Night for some is day for others and what is day for some is night for other's awakenment.

Gaura Hari bol! Gaura Hari bol! Gaura Hari bol!

Raghunätha däsa Goswämé Prabhu, the only son of the richest family of Bengal at the time, all desirable things for pleasure are around. But left everything and ran like a madman towards Puré for the grace of Mahäprabhu.

bahu ye gaur yangat vikra ya jani dinam asidya dina?

They leave their so-called own relatives. They're also very, he himself very apathetic to any pleasure and runs out of his house, the place of comfort, from tree to tree. And those he leaves, his relatives, they also think themselves very poor and they also cry and shed tears and express much dissatisfaction

dinam asidya dina?

Leaves them poor and he himself also poor. "As long as I have not got that for which I am out I am poorest of the poor." And whom he has left, by leaving their association, they who thought they're rich, his association was snatched away, then they became poor.

dinam asidya dina?

That is the nature. Rädhäräëé's accusing Kåñëa. "Your nature is such. Whoever has come in connection of You, their condition is very poor, very poor. They can't find satisfaction anywhere. The real wine of their heart is drawn away. Whomever, in any way comes in Your connection, they're undone, they're finished, no prospect anywhere. Madly they will run in search of You. And so many of his friends and relatives will cry, they will find themselves very, very poor. So Your touch means to dispossess all of their prospects, all the prospects of their life gone whenever any touch of You anyone has got. He's finished, the enjoyment of his life, the spirit of his life is drawn."

Shakespeare told, in Macbeth perhaps, when Duncan was murdered: " Duncan was a good man, good king, but when he was murdered," Shakespeare has written: "The spirit of life is drawn, the spirit of life for everyone. If such a good man may be murdered then what is the worth of living our life. The life is not worth living. Such a good man he's murdered. In this way, the spirit of life is drawn, to everyone it is drawn. That this is not a place to live for the gentlemen. Such a gentleman is murdered, is there any law? It's anarchy. One must not aspire to live here."

So coming in connection of Kåñëa consciousness all the prospects ever finished. They consider themselves meanest of the poorest of the poor. And searching, can't leave searching and thinks, poorest of the poor. That will be their attitude. Only with the help of the sädhus can they sustain their life. They're of equal status and one consoles another.

In this way, this kértana , when Mahäprabhu fainted the Name aroused Him. The Name has got miracle touch. Mahäprabhu fainted when He fell into the sea and for a long time, the whole night, the waves are playing with His body and ultimately cast on the shore from two mile off. Svarüpa Dämodara and others were searching the whole night. "Where has Prabhu gone?" Some say He jumped into the Yamunä where Kåñëa is having His pastimes in the Yamunä, the moonlit night and He jumped into the Yamunä in the sea carried away. Searching, searching after and when the night was almost finished Svarüpa Dämodara found Him thrown on the sea shore where He jumped two miles off. Then, as usual, they began to ……..