srila sridhara maharaja classes-feb 17

8/6/2019 Srila Sridhara Maharaja classes-Feb 17

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Srila Sridhara Maharaja classes.

Om tad visnoh paramam padam/sada pasyanti surayaoh/diviva caksuratatam . The holy the divine feetof our holy master is just like the sun, an

eye. A big eye like the sun, which is above our head. A vigliant eye of aguardian, a grand guardian. It is hanging on our head and we are livingunder that vigliant eye of the guardian. Not that the objective reference, butthe subjective reference. We shall try to live always in subjective realitivity,not objective. Not under the feet that I have got hard ground to stand so Iam big.

Om tad visnoh paramam padam/sada pasyanti surayaoh/diviva caksuratatamLos sagrados divinos pies de nuestro sagrado maestro son como el sol, unojo. Un gran ojo como el sol, el cual esta por encima de nuestras cabezas. El

ojo vigilante de un guardian, un gran guardian. Suspendido sobre nuestracabeza y estamos viviendo bajo ese ojo vigilante de guardian. No que lareferencia objetiva, sino la referencia subjetiva. Debemos tratar de vivirsiempre en la realidad subjetiva, no en la objetiva. No bajo los pies que yotengo

Because under my foot there is hard ground I can stand errect. Not that. Butover over my consciouness is super-consciousness, the vigliant guardian'seye. I am living under the shade of that eye. Not below but up side. Aboveour asraya. We are hanging. We are hanging with our support in the

substantial and upper world. Always be conscious, consideration with theguardian. And only on their direction we shall come to connect withservants, that is which is considered to be of lower realization. But mainsupport we shall think about to have from the upper world. Tad visnoh. Sothis Rg mantra.

Debido a que bajo mis pies hay tierra firme, me puedo parar erguido, noeso. Sino por encima de mi conciencia esta la supreconciencia, el delguardian vigilante. Estoy viviendo bajo la sombra de ese ojo. No debajo sinoarriba. Sobre nuestro asraya. Estamos suspendidos

This is a principal mantra in the Rg Veda. Whenever anyone will approachto any new duty he will think himself just before that what is he, who isgoing to approach a particular duty what is his position? His position hasbeen given to think out in such a way: that you are under the vigliant eye ofyour guardian. And it is as living as the sun. A great eye just like the sunspread over your head. Light itself, it can pierce through to see anythingwithin you. And with this identification of you, you approach anythingwhatsoever as your duty. But not in courage that on solid earth you are


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standing and you are going to do this thing and that thing, never. Sosubjective relationship. We have to have really respect to the sun's ray.Where does it stand, the sun's ray? It stands on the sun. The ray stands onthe sun. That is it's source. So also we are to think that our stand is on the,we are so many particles of consciousness, and our stand, our motherland is

that conscious area. God consciousness, Krsna consciousness. Krsnaconsciousness that is our relationship. We should always be conscious of thefact. We are connected with Krsna consciousness, we are members of theKrsna consciousness world. And we have come to wander in the foreign landof material consciousness. This maya, misconception, that we are one unit ofthis material world. It is not so. We are unit of the conscious world, Krsnaconscious world. And any how we have come in this material conception ofthings. Matter is where we can exploit our objective side. And the subjectiveside, which we should revere, and our relationship with of that of reverence,devotion with the higher entity and not that of exploitation or enjoyment.The real enjoyment, enjoyment divine comes from service, not from

exploitation. All these basic things we are to understand.Swami Maharaja told in New York, engineers they have built so many housesthat will stand for ages. But they did not mind that their body may stay forhow long. The engineers body how long. The houses will stand for long longperiod; but those that will live in the houses their body how long it will standand how the vitality can be improved, longevity can be improved they hadnot cared for that at all. The objective side. Very busy in the objective side.Neglecting the subjective value will use them. No cultivation is necessary forthe user of the objective world. All importance to the objective side;neglecting totally the subjective side who will utilze the object they haveneglected.

Devotee: Parisevana has come.Srila Sridhara Maharaja: Parisevana. Bharati Maharaja gone to ( )pur,where?Devotee: So he said. No news yet though.Srila Sridhara Maharaja: For a week he has gone. Who is at Mayapura now?Bhavananda Maharaja or Jayapataka Maharaja?Devotee: Only Bhavananda and Jayapataka.Srila Sridhara Maharaja: Both?Devotee: Yes. No one else has arrived.Srila Sridhara Maharaja: What?Devotee: No one else has arrived.

Srila Sridhara Maharaja: No one only two.Devotee: I did not want to explain my position to them.Srila Sridhara Maharaja: Not even a courtesy visit? A formal visit forcourtesy.Devotee: I was staying there for one month. They understood I was commingfor your darshana in the morning everyday. So they asked me, 'please leaveMayapura. Please go to Japan.' So I said alright. But I did not go to Japan, I


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came here.But now they understand that I am here. So they are saying 'soplease come back.'Srila Sridhara Maharaja: That is general expectation in a sane man.Especially, their guardian, his guardian has asked him to do so.What are other two letters in the name ofMahamuni?

Sun ray are touching the earth. Where is the sun? Sun ray considered playis touching the sun, is touching the hill, touching the water. What should bethe considered his home? Necessarily the sun. And not the earth where it is.That is our position. We are belonging to conscious world. Not the material.Home connection there, the sun; the spiritual sun. We are being advised toconsider that though you are in the hole of this earth, but still your soil is ofthe sun proper. You eminate from there. You are sustained from there. Andyour prospect is there; though you are in a hole of this earth or water. Wehave to conceive like that. Because you are consciousness so our home isthe source of consciousness. Wherever we are; birds, beasts, the mountain,whatever position the consciousness. This conscious exsitance. Your source

is there , just like sun. We are not a child of this soil. We may be captivehere. Captive, but not your home. A foregin land. All your prospect andaspiration can be applied from that side because your nature is of thatorder. Your food, your everything will be of that stock. This will be all poisonto you. Pertaining to consciousness, that is our immeadiate nearest natureor aquaintence, but when you are to go deeper then we shall find somethingelse. Crossing the vison of light or consciousness the necessity of theexsitance that is happiness or ecstacy. Prema. On the other side. All in cit,we are to go and establish ourselves in the realm ofprema, love more thanthat, ananda, beauty, sundaram. And never on this side. ananda is abovelight. Rasa is above consciousness. Beauty, charm that is above mere

consciousness, mere understanding. Feeling, willing is not complete in itself.Feeling for something. The perfect thing. The fullest conception of thing is inbeauty or ecstacy. Consciousness cannot be the perfect thing. Just as notmere exsitance, but ananda, ecstacy is perfect. Prema, love, beauty, thatpresupposes consciousness as well as existance.Sat-cit-ananda. Ananda is the final conception of substance which can stayby itself, can exsit by itself. He or she can exsit by himself or herselfananda.But feeling, consciousness and hankering for ecstacy. And exsitance withoutconsciousness and ananda, that is useless. Mere exsitance is useless, it is nopurpose. Endowed with consciousness, somewhat can search for it's owngood. And the goodness itself is ananda or ecstacy. And that is ultimate and

complete thing, because the feeling as well as the exsitance bothsubserviant to its exsitance, ananda. (sanskritverse) When you are torealize that, raso vai sa, you need not be afraid of anything. From anyaprehension that can arise here. (sanskritverse) the aprehension, the fear,fear of death, the threating of non-exsitance. Not only I shall have not anyfulfilment my exsitance is also at stake. I may be devoured by non-exsitance. Disappearance and may vanish.(sanskrit) While I am trying to findit, it is not located here.


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Apparently when Mahaprabhu is looking at the Sri Murti ofJagannathaDeva, apparently it seems He is fixed in what we look at the Vigraha. To ourvision only a doll of wood. And Mahaprabhu is fixing His eye there. But he isshedding tears. Tears flowing in a current, no end.What is this current whereis it He is connected? What we see as a wooden doll and He is looking at that

and currents and currents of tears comming down. His connection wherelocated? It is on the opposite side, the subjective. Subjective, so when weshall approach to have a darshana of the Sri Murti, what attitude should Iapproach? To have a look of the Sri Murti? So we should learn to havedarshana ofSri Murti. It is meant, it is not mundane thing, try to see. Withthe opposite connection. It has come down to help you fallen souls in thematerial world. And He has come down as if in such a plane to take you upto His domain, He has come down. (Sanskritverse) Ramanuja has classifiedthe expression of the supreme entity in this five form,(sanskrit) the centralconception of the highestt entity, (sanskrit) then He extends Himself, Hisextended self, extends Himself in different functions. In different figure if

you may call it. (Sanskrit) By further attempt He comes down here in thismundane plane as avatara (sanskrit) By another function He is present atevery heart of every soul. Every conscious unique force within, He ispresent. That is the fourth function. And the fifth is arca. He comes down inthe plane of our physical perception. I can touch, I can see, I can have scent.But it is He. He has come. To help our understanding, Mahaprabhu looked atthe Vigraha and He was inundated with His own tears. That is ,eyes were notfixed on the wood. But with the touch of that superficial wood characteristicit is connected high to Krsna consciousness, deep with Krsnaconsciousness. That He has come here eminating illuminate for thedeliverance of thecrores of fallen souls. Especially by extending His own

prasadam to one and all. In a great magnitude, His magnanomus presencehere. For the relief work, for the relief work of this world.(sanskrit) The famine. Our Guru Maharaja used mostly this word "famine"what sort of (sanskrit) ? What want, want of food, Krsna katha will be.Theworld is suffering from the famine ofKrsna consciousness, Krsna talk, Krsnakirtana. So, here try to open so many food distributing offices, stocks.Distribute food of all the souls, talk about Krsna. (Bengali verse)Mahaprabhu also told,whoever you come across, talk ofKrsna. Give himfood. And the food is Krsna consciousness, Krsna katha. Famine stricken,the world the whole we find all famine stricken people. Famine stricken anddistribute food, right and left whoever you come across, say about Krsna.

That was the feeling of our Guru Maharaja. And Swami Maharaja did that inthe west. Distribution of food to the souls. They are famine stricken alleverywhere.(sanskrit) Guru Maharaja told I do not admit of any otherconception of famine.But only famine is here and that is of Krsna katha,Krsna smrti , Krsna consciousness. Only that only and I don't admit anyother conception of famine or want in this world. With whole seriousness hecould conceived the necessity ofKrsna consciousness in connection with us.


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We are suffering from famine. For want of food, that is only our food we cansite there. Krsna katha, Krsna katha.So Krsna is such for us, of such importance to our existance. To live, tomove vitality. Krsna can supply vitality to us, Krsna consciousness. SoVasudeva Datta says "Sri Gauranga is my vitality. How could I live if

Gauranga did not appear? I could not live. (sanskritverse) IfGauranga didnot appear then how could I live? I have come in connection with such avaluable thing, valuable food now I think that without this my life is sheerimpossible." So vitality of the vitality.Krsna katha, Krsna consciousness. AndSwami Maharaja went to distribute that vitality of the vitality of the soul.The soul of the soul, in the western world. And Prabhupada did his besthere. And so we have come.And it is also told by Haridasa Thakura to Mahaprabhu;That you havechanted Krsna nama, cultivated Krsna consciousness here(sanskrit)amongst animate and inanimate. The whole world is supplied with food,Krsna consciousness there . Their life is fulfilled in whatever position they

may be. I heard of YourJharakhanda campaign, the elephants and tigersalso danced and chanted the Krsna nama. So what wonder there will be if Isay the stones, the trees they are also have attained their highest standardKrsna consciousness when You chanting, You yourself chanting. Degree ofintensity Krsna consciousness has been produced here by Your ownchanting.Primary education is also education. But that should not come in hitch withhigher education. Should not enter into concrete competition with highereducation. Primary education must be careful about that. At the same timehigher education and lower education the differenciation between the twomust be genuine also.Primary education may not be thought that this is the

highest education and that will also be danger.(sanskrit) In sanskrit there isa saying: What is the English?Devotee: A little knowledge is a dangerous thing.Srila Sridhara Maharaja: A dangerous thing. We must be careful about that.Otherwise it will be suicidial. The question of offense comes there. Whenprimary stands agianst higher education, asserts, that sort of assertion iscommiting offense. Commentment of offense means that. The lower standsagianst higher, offense arises from that tendancy.amanina manadena/ kirtaniyah sada harih. We should take resort tokirtana always. Our attitude should be such Mahaprabhu recomends; trnadapi sunicena/ taror api sahisnuna/ amanina manadena/ Generally upwards.

trnad api sunicena/ taror api sahisnuna/ amanina manadena/ We will be, ourattitude will be humble all towards high. And if we think we are being donewrong, still we should take to patience. amani, under no circumstance s weshall work for our own position and prestige. That should not be our aim.From, from above. amanina manadena . And we shall try to respecteverybody. It is all mostly connected towards upper world. trnad apisunicena/ taror api sahisnuna. Towards vaisnava world. Our conduct shouldalways be like that. Then only we can strive well in our campagin. slow and


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steady wins the race. It is a long journey not a journey to finished within afew hours or a few days or a few years. A continued appointment. It is go onlong way. So we have to adjust accordingly. Not that we should run quicklyand then we shall stop and sleep. It is not a matter of that type. It is a longway we will have to walk on. And so our attitude will be such then we will be

successful. trnad api sunicena. No cause, we should not extend any causefor resistance, which will create resistance. Won't create any circumstancethat invites resistance; trnad api sunicena. Still if any resistanceunexpectedly approach me ; I shall try my best to forbare. Main conscious isthat my guardian's eye over me. He is also eager to help me in mycampaign. I am not alone. So I may make or go on confidently that there isperson above to redress the wrong that can be shown to me. So I may nottake any initiative in the begining. sahisnuna, amanina . No other object willcome and pollute my aim, pollute the purpose of my life. I won't allow it.amanina, thatpratistha will come. Or any other temptation will come andinduce me to go away. I should never allow any other but the satisfaction of

guru, Gauranga, and Krsna, vaisnava. No other element can enter there inmy purpose. The purity of purpose should always be maintainedscrupulously. amanina, manadena . And I won't sink to leave properconduct,to show proper conduct to my enviornment. That is won't expectthat they will come and help me; I must not very eagerly, amaninamanadena, why they are not comming to help me? No such mentality. Theyare engaged in their own business. It is my own, alone I shall go on with myown duty. I won't be always searching that someone must come and helpme, manadena. They are doing, let them do their own duty. It is mine, I shallgo alone with, amanina manadena /kitaniyah sada harih. With this attitudewe shall go on.

(sanskrit) My concentration on these with this sort of adjustment may bemore and more intense. My confidence in Krsna will be more and moreincreased. And my duty will be purer if I couch myself in such a way.Kirtaniyah sada harih.Hari kirtana,hari kirtana . Also it will make us to beconscious that such sort of hinderances, obstacles is almost sure to come toattack you. So already you are given this instruction. Whenever you beginyour work, all these things will come to attack you. But you already giventhis instruction. So if they come in your way; and almost sure they will come,you are to deal with them in such a way.Hari kirtana. The life is not very comfortable, ( )comfort, life of comfort.My Guru Maharaja told me comfort seeker. Accused me of comfort seeking

nature. Don't want to risk you, you are comfort seeker. You don't want totake the risk ofKrsna kirtana. You are ease lover. Ease lover, you don't liketo take the risk ofKrsna kirtana. So in the famine so many souls they aredying and you keep yourself under closed door. In the room. ease lover. Ican't sit idle. You may sit idle, but I can't. So many crying in want of food. Ican't. His grace. You do not go out to distribute food in the famine area? Youjust look after the store. You stand and keep the store and I shall engageanother person. You become store keeper at least. He told me. You don't like


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to take risk for the distribution of ( )then a store keeper at least you do theduty . So much graceful to me.Devotee: You have such valuables in your store that people from all over theworld are comming to purchase them.Srila Sridhara Maharaja: Almost my time is finished. Store keepers post.

I am sorry saying so many things about meself, but it is stated also in thesasra. The VedaVyasa has written Bhagavatam but there also his name ismentioned with due honor. The writting came from him after all.BhagavanVyasa, when someone is addressing Vyasa he uses Bhagavan Vyasa . But itis ultimatly for passing through him. That is (sanskrit) impartialrepresentation of his ownself also. When he saying something in hiswritting,in his own writting, still he is doing justice to him also the writterhimself, impartial judgement. "Bhagavan Vyasa " the Vyasadeva himself iswritting that as it is. As it is, impartial description.Devotee: Maharaja, Vyasadeva, he is saying "Bhagavan Vyasa" .But you arenot speaking like that.

Srila Sridhara Maharaja: I told just now the store keeper. In a general way Iam taught by others I simply represented their feelings. But am I to think Iam really a store keeper? I am giving vent to the general opinion only. Butaccording to the advise ofMahaprabhu, na prema gandhosti... no store. Ihave not come accross any store as yet. If we could find such store thenwhat would be my condition? Vyasadeva's standpoint and standpoint ofMahaprabhu I do not know what is the real scent ofKrsna prema divine.Love divine, Krsna, divine love ofKrsna. I have no scent even of that highthing. Mahaprabhu says like that. So we have got some conception of whatKrsna prema should be. What higher standard that has got. Not yet I haveachieved the scent, what to speak of getting anything in possesion. So high,

how high the position of the purity ofKrsna prema. This is all fighting withshadow. Still (sanskritverse) we are wanted in our condition to do so we do.(sanskritverse)Sun is the source of the infinite intensity of heat. That is not necessary forus. A particular stage of heat is sufficent for us. More than that not useful forour purpose. So we have to take position in a particular place where we canthrive from the heat of the sun. And may not be burnt into ashes. Thrivingpoint in a particular space. The iron is being melted by a particular heat. Butthere are metals other than iron ( ) that can tolerate that intenseheat. That is not melted. The pot is not melted, but iron in the pot is beingmelted by the heat. Different stuff. So have to get proper location, proper

location. Liberation is proper location. And the highest heat we cannottolerate, we cannot endure. So the first group, Nanda, Yasoda, Sridhama,Sudhama, Radharani, Lalita they are they can tolerate they can adjust. Andour capacity requires adjustment in a proper position ofananda. The wheelshould be utilized. Mahabhava, rasaraja-mahabhava dui eka rupa. Rasaraja-mahabhava.Devotee:So thejiva sakti, you mentioned Sridhama, Sudhama, they are citsakti , they can tolerate that heat. Canjiva sakti ever tolerate such heat?


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Srila Sridhara Maharaja: They cannot contain, no. So under just behind themthey can take their stand, position. They be as Swami Maharaja told toAcutyananda, "you will faint." Do you remember?Devotee: Yes.Srila Sridhara Maharaja: You will faint there. Cannot keep your

consciousness to that standard. As yet you have not aquired that position.So something like that, we will faint there.Devotee:Jiva sakti always remainsjiva sakti.Srila Sridhara Maharaja:Jiva sakti always in subserviant position. Secondarythat will be his highest attainment position.Devotee: nitya Krsna dasa.Srila Sridhara Maharaja: But the (sanskrit) is of such degree.(Three members of the International Society for Krsna consciousness enterand are introduced.)Srila Sridhara Maharaja: Old faces or new?Devotee: This is Ruci dasa.

Srila Sridhara Maharaja: Ruci, I might have heard his name.Devotee: One devotee, Vipramukya. From Jayatirtha Maharaja's zone.Devotee:Sukra.Srila Sridhara Maharaja: In England.Devotee:England.Srila Sridhara Maharaja: How long you seperate from Jayatirtha Maharaja?Devotee: He says how long are you seperate form Jayatirtha Maharaja.Another devotee: Not seperate.Srila Sridhara Maharaja: Not seperate in that sense. But you have comeaway. I want to hear his news from you. How long you do not know, you aredisconnected?

Devotee: I've been away for two weeks.Srila Sridhara Maharaja: Two weeks. He is alright then?Devotee: Yes.Srila Sridhara Maharaja: Before two weeks he was alright?You come from Mayapura now?Devotee: Yes.Srila Sridhara Maharaja: Bhavananda Maharaja, Jayapataka Maharaja both ofthem are there now?Devotee: Yes.Srila Sridhara Maharaja: Yes. They are doing well?Devotee: They are doing well. Yes. Much construction is going on there now.

Srila Sridhara Maharaja: Much?Devotee: Construction, building.Srila Sridhara Maharaja: Construction. Construction means SwamiMaharaja's temple construction?Devotee: Yes, samadhi.Srila Sridhara Maharaja: Samadhi mandir. Rain comming?Devotee: No, its not comming.Another devotee: Outside it is comming.


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Devotee: Your room is completely full. House full. Packed.Srila Sridhara Maharaja: Material nature begins from this point. (sanskritverse) Just before creation, the creative movement began. Just before thatthe position is that of equilibrium. Tatastha means equilibrium. (sanskritverse) In the stage of darkness, ignorance, enveloped fully with ignorance

(sanskrit) no possiblity of any estimation. (sanskrit) no symtoms will existthat conjecture and inferance will be possible. (sanskrit) Sceince had noposition they have for investigation. (sanskrit) only we can say from here iscomplete and deep sleep. Deep sleep may bare some conception of theperiod. (sanskrit) Sound sleep. (sanskrit) Then a movement began. Amovement began from within. And light came. Light was sent by theseers.That the seers the light for existance. When the seers got the eye tosee the light, they began to see. (sanskrit) In the first conception there waswater. The light first showed something like water. (sanskrit) The light thatcame was compared with personality. Light means consciousness.Consciousness means person. Personality gave birth to the onlooker, the

feeler. A substance objective substance just like water. That is Viraja. TheBrahmaloka and Viraja. What is told by the vaisnava ( ) the light meansBrahmaloka, and the first objective side represented as water, Viraja jala.(sanskrit) then(sanskrit) Then the seeds are sown in the water. The shadeof light. The first conception like water, accomadating, moving solution.(sanskrit) And some seed was sown, thrown into that water. (sanskrit)means of lower conception. So, the lower creation began. (sanskrit) Thewhat is also the water proper that was created long after, but the firstcreative energy is compared with water. That isprakrti, the highestconception ofprakrti is considered like water. And the lowest conception ofGodhead is considered like light. (sanskrit) , (sanskrit) and water. The

nearest approach of the conception of the caita andjala. Matter andconsciousness. Consciousness compared with light and matter comparedwith water. In their primitive differentiated position.Prakrti mahan . Then in connection with the bija and the water the nextproduction was known as mahatatva . The sum light mixed with the summatter is mass. The mass matter infused with sum light that is known asmahatatva. And that was divided into many units; ahankara . Mahatoahankara. Ahankara as a whole the element of all the ahankara, the motherahankara is mahatatva . Prakrti mahan. Mahato ahankara. (more sanskrit)Then it expressed himself, developed himself into high ingredients,(sanskrit). That is what can be seen, what can be scented, what can be

heard, what can be tasted, what can be touched. The primitive principle ofsuch expression. (sanskrit) Then they agian that five principle developedhimself in three phases, satya, raja, tama.Just as rupa the vision, darsha, the sun, the light, the color, the vision andthe eye. The either, the ear and sound. So everything in this way; those fiveagian converted himself into three respectively. So five into three, twentycame into existance. And thoseprakiti, mahatatva, ahankara.Twenty(sanskrit) these (sanskrit) The development of the material world has been


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described to come down in such a process. Agian when withdrawn; the mostgross enters, desolves into the subtle. And then into the more subtle, moresubtle and in this way it enters intoprakriti, that watery substance. And theatma to thatBrahma that mirror consciousness. Non-differentiated mass ofconsciousness, Brahma. (sanskrit verse) That Brahma has been defined as

(sanskrit) I exist transcending both the two aspects of the substance(sanskrit) .So I am Purusottma, Vasudeva , Parabrahma. Within Me thewhole of My jurisdiction also considered,thatVaikuntha, Goloka, the wholething, represented by only the name ofPurusottama, Vasudeva.Then when we enter into that domain ofVasudeva we can see so manydemarkation. So many stages, so many pastimes, so many dealings therethey are busy in their dedicated life there, eternal world. The generalconception like that. Calculative dedication and then sponteaneousdedication, that is called Goloka. And there are so many different kinds ofpastimes,santa,dasya, sakhya, vatsalya and madhurya, svakiya, parikiya.That is very very high we have to somewhat view that our faith is finally

connected with that high thing what is given to us by Bhagavatam,Mahaprabhu, Caitanya Caritamrta etc. Bhaktivinoda Thakura etc. in thescriptures. That is our future, our prospect. Prospectus is such. Sambhandajnana means it. According to our taste. Taste also can be improved byhearing from higher source. Selection the spirit of selection may beimproved when we are shown different ideas, models. What may attract usmost according to our choice, inner choice. We have to move on to get that,aquire that.Devotee: In the process of the sankhya universe, the creation of thesankhya universe you explained the consciousness is being differentiatedby divinity how that takes place?

Srila Sridhara Maharaja: I can't follow.Devotee:In the evolution of the sankhya universe, the creation process youexplained........Srila Sridhara Maharaja: Who are you?Devotee: Visuddha satva dasa.Srila Sridhara Maharaja: Visuddha satva. Visuddha satva is above allcreation.Devotee: Only a servant of all vaisnavas.Srila Sridhara Maharaja: Now what do you say?Devotee: In which time the consciousness individual consciousnes takesplace in the individual entity in the process ofsankhya universe?

Srila Sridhara Maharaja: Anyone repeat it.Another devotee: In the process ofsankhya universeSrila Sridhara Maharaja: In the processDevotee: creation of the universeSrila Sridhara Maharaja: Sankhya ?Devotee: According to Sankhya philosphophy at which stage does individualconscious occur? during the process of creation.


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Srila Sridhara Maharaja: Just now I described that. The general ahankara iscreated first. Prakriti, tad vasam tal lingham bhagavan sambhur .In BramhaSamhita, the ray of consciousness comes to mingle withprakriti, prakritimeans energy. Consciousness and energy. The most primitive conception ofenergy that isprakriti . And consciousness they are of two categorical

difference. Energy and consciousness. The mass consciousness comes incontact with mass energy and they mingle together. Then a general egocomes to be seen. Then that is disolved. That general ego is disolved intoinumerable parts, inumerable ego. And that consciousness within, that alsodistributes itself within each unit. In this way gradually the individual soul iscomming down, individual ahankara. When they are one common whole allahankara in that primitive state it is known as mahatatva. Then after when() it grows into so many individula units when a particular thing is broken topieces, an atom. An atom also broken then electrons. In this way gradually intheir development they came as individual ahankara,jiva souls. Tatastha,(sanskrit ) undectectable, (sanskrit) means undetectable. From that plane it

comes to detectable plane as a whole. And then agian in the next process ofdevelopment on the negative side it is send inumerable units from that masslump as mahatatva. Then gradually other things develop in this negativeside of exploitation.Devotee: Creation ofBrahmanda is postireier to this process?Srila Sridhara Maharaja: (sanskritverse) Force sometimes pushing forth andsometimes withdrawing. In this way heart contracts and expands. The wholeBrahmanda expandsandcontracts. One and many, one and many, in thisway. The creation and disolution, evolution disolution in this way. Heartmurmuring, contracts and expands. The whole Brahmanda in such aprocess. What we find in the smallest unit the same character is to be traced

in the bigger units. This is the summation to know the whole more or less.And there are some categories of new evidence to be added to ourknowledge also. And those that are within; they can have some partialknowledge. And those that are independant, outside this contracted andexpand world, onlookers from outside, they are giving the real history of thewhole thing.And that is revealed truth. And that also according is distributed accordingto the capacity of the people of the province, of the section. Revealed truthas Bible, Koran, as Veda, in this way. They are dealt revealed truth as dealtpartially thinking the capacity of that particular group in that portion. Butrevealed truth is reliable somewhat. There also extended with some

modification befitting person to whom it is extended. So some difference wefind in the revealed truth.Mahaprabhu's verson. Also there is mentioned that beyond this createdworld what is there? Eternally dancing world. The eternal dance is there. Wehave contraction and expansion and they have eternal dance. And that isalso lower and higher type according to the nature of the rasa, and anandaor ecstacy, which is the desired thing of every conscious unit.Rain Stopped?


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Devotee: Maharaja?Srila Sridhara Maharaja: Yes.Devotee: Krsna's pastimes in this material world are eternally going on.Srila Sridhara Maharaja: Yes.Devotee: When Krsna finishes one pastime in this universe, the pastime

begins in another universe.Srila Sridhara Maharaja: What?Devotee: My question is when the universes are withdrawn into Mahavisnu,do the pastimes continue to go on?Srila Sridhara Maharaja: Then what?Another devotee: When the universesSrila Sridhara Maharaja: Disolved.Devotee: Destroyed.Srila Sridhara Maharaja:(sanskrit) this side, this side is almost equated tozero, equilibrium. And the other side is in full swing always. Nitya lila, theeternal aspect. No harm there.

Devotee: With the bauma lila.Srila Sridhara Maharaja: Just as the suppose the fruit fall from the tree and itis finished gradually, but the tree is there. Something like that. This may beequate to zero but the other is eternally going on.Devotee: But this question ofGoloka-Gokula arises.Srila Sridhara Maharaja: The Gokula Vrndavana the it is there. But the seersare all absent. It is there, it is there ,it is there in ideal. That is extendedhere. What we see, we see from our different position of existance, but it isthere always. But we have not eye so no seer, no touch none to, but it issame with that. It is in such a plane that it cannot the the external differentprocess of the material energy, it cannot touch that fine ideal existance in

that plane.Suppose if the earth vanishes, that does not mean that whole solar systemwill vanish, it is there. But the men on the earth, they cannot see that. Andits influence on the earth. It is in another plane existing, finest plane. Thatthe creation, ( ), it is beyond evolution and dissolution. Such subtleenergy. If the earth destroys, the air or the either may not be destroyed. Theetherial representation in the earth is not destroyed. But is within andoutside the earth. The either within and outside the earth. But with thedissolution of the earth, either may not be disolved, it is there. Somethinglike that. (sanskrit verse) He is there and not there. I am every where and Iam nowhere. We have to understand that aspect of the cause, of the effect.

The relation of the cause and effect, of different type. The innerrepresentation of the cause and the outer superficial representation of thecause. They may have different position, different property in every respect.The body may destroyed, the mind may not be. The mind may be destroyedatma may not be.Devotee: Maharaja,Srila Sridhara Maharaja: Yes.


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Devotee: When Krsna in Krsna lila in Vrnavana is the original Krsna . Butwhen Krsna is in Mathura or Dvarka it's Vasudeva Krsna . So my question iswhen Caitanya Mahaprabhu is in Navadvipa and when CaitanyaMahaprabhu goes toJagannatha Puri is Caitanya Mahaprbhu in JagannathaPuri the original Caitanya Mahaprabhu ?

Srila Sridhara Maharaja: One and the same. Difference function and ourconsciousness. He is conscious of His own position. But the functionalquestion differ.Devotee: Is Mahaprabhu inJagannatha Puri an expansion ofMahaprabhu inNavadvipa ?Srila Sridhara Maharaja: Mahaprabhu in Navadvipa generally of two phases.Radha-Krsna (sanskrit) That has come once in one day ofBrahma .(sanskrit) And Mahaprabhu as the giver of the Hari nama, yuga avatara.Every Kali yuga He comes. Both combined here. And when in Puri,generally we do not find this nama avatara. But that Radha-Govinda(sanskrit) and He is particularly engaged in His original lila. He is searching

Himself in the mood ofRadharani. Not so much engagement of spreadingonly the name ofKrsna is to be found there. That superficial aspect isalmost absent there. A very far connection but not completely eliminated.But in the greater aspect the partial representation is represented in suchway, theyuga avatara is represented in syam bhagavan lila.(sanskritverse) Mahaprabhu addressing to Svarupa and Rama Raya. Oh,sometimes comming outside on the superficial temperment in connectionwith world. Oh Svarupa , Oh Damodara, this Ramananda , the namasankirtana is a very wonderful means to attain the divine love ofKrsna . Inthis way He is expressing and tasting. But mostly deeply engaged inseperation ofKrsna searching.

More attentive or less attentive no function can be completely seperatedfrom another. All have some unification of uniting relationship tied in.(sanskrit) The continuance is always present everywhere in the universe.Nothing can come in to seperate totally it is continuing.Devotee: Maharaja?Srila Sridhara Maharaja: Yes.Devotee: In every Kali yuga there is a paticular form ofCaitanyaMahaprabhu comes?Srila Sridhara Maharaja: What does he say?Another devotee: In every Kali yuga does a particular form ofMahaprabhucome?

Srila Sridhara Maharaja: Yes, a Yuga avatara. Asyuga avatara He generallycomes every Kali yuga. Krsna also comes every Kali yuga.Then Hamsaand Hayagriva. Then in Satya yuga (sanskrit) Then in Kali yuga (sanskritverse) A (sanskrit)avatara , secret. So in a mystic way it has been discribedin Bhagavatam, not very clearly as in other areas. Because chana kalu, inPralada Maharaja's song we find, so one of Your names is three Yuga, Youare represented in three Yuga . And in the fourth, it is chana, in disguise.Srila Sridhara Maharaja: From the newcommers?


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Devotee: Maharaja, in the Gambhira, inJagannatha PuriSrila Sridhara Maharaja: What?Devotee: Gambhira.Srila Sridhara Maharaja: Gambhira, yes.Devotee: Gambhira inJagannatha Puri. Is that Gaudiya Math temple?

Srila Sridhara Maharaja: No, that is seperate. Not within the administrationof any followers ofPrabhupada, Bhaktisiddhanta, but they belongs to thesahajiya section.Devotee: They are sahajiyas ?Srila Sridhara Maharaja: Something like. More influence of the sahajiyasection there. But still cannot but be some modification in them though theyare opposing Gaudiya Math , but unconsciously imbibing something fromthere. Cannot but influence their condition. Though putting blame onGaudiya Math people, but still they are correcting themselvesunconsciously. Because the eyes of the public are being opened, it is difficultto contain them in their foolish way. They are being modified more or less.

Those goswamins , the other so many who take the name ofNitai-Gaurangaand go on with their whimsical things. As much as the propagation ofGaudiya Math is extending they are feeling to maintain difficulty their ownwhimsical opinions and activities. Unconsciously they are modifyingthemselves, correcting themselves. Many of them are openly announcingthat "we could not understand Bhakti Siddhanta Saraswati Thakura in thebegining, we opposed him like anything. But now we understand graduallythat what he did, though we thought it was agianst the sampradaya, butnow we can see that what he did apparently different from our customs, buthe did rightly." Many of them say like that in the open meeting. One of themwas who was the chairman when some ( ) was given to Swami

Maharaja when he came here first with Acutyananda and that Ramanuja. Hewas given here the welcome, municipal welcome and one Mister KopindhuCakratirtha, a good scholar ofsanskrit, and so called follower ofMahaprabhu, and his remark in the meeting, that I was present, that; "Wefought with BhaktisiddhantaSaraswati Thakura in many ways that he isintroducing many mallities into the sampradaya. Crossing the direction ofthe previous acaryas we accused him with this vehamently on paper, pressand platform. But now we come to realize that what he did, he did it rightly.We have not so much forsight to see him at that time. " So the other daythe Caitanya Goswami, the principal of the College Navadvipa, he alsoannounced that in a meeting. "We could not understand him at that time.

Now we realize that what he did, it is quite justified.And we failed tounderstand." In this way they are many of them are admitting the fact.The apparent service may not be real and the real service may not alwaysapparently a copy of the former. Imitation of the former. The spirit is allimportant and not the form. Rupa-Sanatana took the form ofkaupin, whitedress and Prabhupada took red dress and danda. New introduction. But thespirit was there, the form was modified. The form is what the babjis ( )and the difference was there. So spirit should be welcomed at all costs in all


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areas of time. The spirit is all and all. The form may vary, the outeraccording to the enviornment the form may vary. But the spirit must bethere internally. And the differenciation between spiritual representationthat is of internal type that is there. And we are to adjust with themaccording to our inner necessity and capacity.

Swami Maharaja he has deviation from Guru Maharaja in giving the namesof the sanyasis . The process in which our Guru Maharaja gave name to thesanyasis , Swami Maharaja deviated from that. But I, though othergodbrothers they feel something difference, I did not do so. Because hiswork was more grand and great in magnitude and the circumstances wasalso very different than that of India. So this sort of freedom he must have toadjust with the circumstances and the nature and the education and thecivilization and populace. This latitude he must should enjoy. Enjoy meansmust found such inspiration from within for greater accomodation. So hisnaming and so many things are different. But we are to see the spirit within,not the outer thing.

And Prabhupada , also,formerly he seemed to deviate from BhaktivinodaThakura. Bhaktivinoda Thakura laid stress in the household life and he wasvery much afraid of the renounced life. Life of renunciation, that may bevery grave and serious and may be reactionary. But Prabhupada he camewith such orginization. He gave some chance for what was generally notavailable, vaisnava seva, vaisnava association, sadhu sanga. What is themost indespinsable necessity in the life of a sadika, that is sadhu sanga. Hemade arrangement with sadhu sanga available to many. And so he toldtook bold step to collect persons from all stages and draw them in. And givethem chance of divine service under the guidence ofvaisnava, vaisnavaseva, always hearing, always engagement. And so these deviation from

Bhaktivinoda Thakura was amply compensated by another aspect. So thatdeviation is no deviation in spirit, but in form.So Swami Maharaja also had deviated, formally in many cases. But the spiritis in tact, there. Who has eyes to see that they will endorse them. Otherwisethey will murmur that he took the name of "Prabhupada" himself, of hisGuru. His Guru had reverence for Bhaktivinoda Thakur's name. And he hasgiven this "Ananda",Vivikananda diksa in the Ramakrsna Misson, theygenerally use this "Ananda" in the sanyasi . But our Prabhupada did not do.So deviation from Prabhupada, all this sort of acusations may come onSwami Maharaja, deviation from his own Guru. But one who has got eye tosee the spirit within, he won't care for this change of formality. He will

accept the inner thing and not the external. And one who has got such ahigh degree of distributing himself, he must be given by the higher authoritysome latitude, magnitude of extending himself in some original way.Devotee: Maharaja?Srila Sridhara Maharaja: Yes.Devotee: What form did the apparent deviation of our Srila Prabhupadatake place? Exactly what was the difference of how he was different........


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Srila Sridhara Maharaja: I can't count them but I gave you example, two,three ect.Devotee: Yeah, but,no I know that but specifically in relationship to thesanyasa names.Srila Sridhara Maharaja: Sanyas names, Prabhupada used first "Bhakti" and

then three worded, lettered word, one word and then that eighty, hundredand eighty names he began to use begining from the first. This sanyasa, itwas not invoked before Prabhupada. This hundred and eight names or so,sanyasa names. There was babaji , always babaji and dasa. They did notuse any "ananda ". Generally it was (sanskritname) or Vivikananda, theyuse it. Sankara 's section also some way or other. This "ananda" is generallyadded in the brahmacari. The Svarupa, Ananda, Caitanya and Prakasa.These are generally recomended for the brahmacari. But we find in theRamakrsna mission and in the Sankara also in the namesanyasaPrakasananda, Prabhodananda . But Prabhupada used according toscripture, only "Ananda" in the brahmacari. Ananda, Prakasa, Svarupa,

and Caitanya. In brahmacari, not in the name ofsanyasa.I was told, I heard that from (sanskritname), that whenPrabhupada tooksanyasa then he went to Vrndavana with two of his followers, oneParamananda and another Kunja Babhu. A grhastha , the Bhakti Vilasa Titha,was recently the acarya ofCaitanya Math,. Their dress, Prabhupada's dresswas that of a sanyasi, red cloth, what the babjis did not like. They said(sanskrit verse) It is mentioned in Caitanya Caritamrta a vaisnava shouldnot wear red cloth because that represents mere mayavadi and dantic. Sothey will always take white cloth, that is. But Prabhupada took red cloth andhis dress was that ofsanyasi he went to Vrndavana. And two of his disciplesthat followed him, Paramananda and Kunja Babhu, they were clad in

European dress. (Sanskritname) told that that created a commotionamongst the sahajiyas.That what is this? He went to Vrndavana with redcloth and also of his brahmacaris with European dress. Generally who usescloth, the arean dress, but entering Vrndavana it was revolutionary dress.They began to criticize on all sides, that's what Prabhupada showed. We seethat was the emblem that you people, you don't appreciate whatMahaprabhu has given for us. All your attention is drawn by the glamour ofthe European culture. So, Europeans should be approached and when youwill be possible to for us to accept them, Mahaprabhu's creed , then you willcome and accept. You are followers of the glamour of European civilization,you are all slaves. You have become slaves to European civilization. All

your attention towards that. So they should be taken in. So I am couchingmeself in such a way that I shall approach to the present sceintific cultureand the seat is with the Europeans. So his attitude was to attack. To preparehimself as a general to attack the present civilization in the European camp.And these things are only blind followers of that culture. That what hisattitude.


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We shall search the spirit not the form so much. Whether it is a cloth or it isa pantaloon, or a coat. That have got some value, not that no value, somevalue, but the within, the man within is all important.All right then I shall disolve.

srila sridhara maharaja classes-feb 17

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