Can one sacrifice the absolute truth for the relative one?

BSG: ...He has to go on the other side of the line. Too much audacity. (laughter) He's saying, "But..." it says vaiṣṇava ṭhākura tomāra kukura, (Śaraṇāgati, Song 19, Verse 1) waiting to hear the Śivānanda Sena pastimes.
Yes?
Question: Yes, Mahārāja. The question from Mahāvīryadāsa and the question is, "Is telling a relative truth at the expense of the Absolute Truth, a lie?"

BSG: ...He has to go on the other side of the line. Too much audacity. (laughter) He's saying, "But..." it says vaiṣṇava ṭhākura tomāra kukura, (Śaraṇāgati, Song 19, Verse 1) waiting to hear the Śivānanda Sena pastimes.
Yes?
Question: Yes, Mahārāja. The question from Mahāvīryadāsa and the question is, "Is telling a relative truth at the expense of the Absolute Truth, a lie?"

BSG: I mean, what comes to mind is lying relatively for the Absolute cause, that's good. (laughter) We're told, YudhiṣṭhiraMahārāja, who's... cannot lie, who's so honest and so they need something to come from his non-lying lips, and some hesitation on his part but Kṛṣṇa, omniscient, knowing everything, this is during Kurukṣetra war. We know Aśvatthāmā is a valiant fighter on the opposition, and if Yudhiṣṭhira will say that Aśvatthāmā's dead, it will be so disheartening to the other side, will crush them. Psychological blow. It's also part of warfare, for sure.

BSG: I mean, what comes to mind is lying relatively for the Absolute cause, that's good. (laughter) We're told, YudhiṣṭhiraMahārāja, who's... cannot lie, who's so honest and so they need something to come from his non-lying lips, and some hesitation on his part but Kṛṣṇa, omniscient, knowing everything, this is during Kurukṣetra war. We know Aśvatthāmā is a valiant fighter on the opposition, and if Yudhiṣṭhira will say that Aśvatthāmā's dead, it will be so disheartening to the other side, will crush them. Psychological blow. It's also part of warfare, for sure.

He's hesitating, but, remember that Aśvatthāmā is also an elephant that died. So, he can say, "Aśvatthāmā is dead." In his mind, he's saying the elephant. An elephant is dead, but they're hearing Aśvatthāmā, the valiant warrior is dead, and it's dealing a blow to them, their morale. Very real, strong blow. So, Kṛṣṇa... one of Kṛṣṇa's tricks, we find after the battle of Kurukṣetra, in the immediate aftermath that Kṛṣṇa tells Arjuna quickly to get down from the chariot, and he gets down from the chariot, and the chariot explodes and Kṛṣṇa explains, "Actually, one of these weapons during the war, it was a direct hit, but I delayed the reaction." (laughter)
Many things, but what was it? It was about relative truth?
Reply: Relative truth at the expense of the Absolute Truth, is it a lie, or not?

He's hesitating, but, remember that Aśvatthāmā is also an elephant that died. So, he can say, "Aśvatthāmā is dead." In his mind, he's saying the elephant. An elephant is dead, but they're hearing Aśvatthāmā, the valiant warrior is dead, and it's dealing a blow to them, their morale. Very real, strong blow. So, Kṛṣṇa... one of Kṛṣṇa's tricks, we find after the battle of Kurukṣetra, in the immediate aftermath that Kṛṣṇa tells Arjuna quickly to get down from the chariot, and he gets down from the chariot, and the chariot explodes and Kṛṣṇa explains, "Actually, one of these weapons during the war, it was a direct hit, but I delayed the reaction." (laughter)
Many things, but what was it? It was about relative truth?
Reply: Relative truth at the expense of the Absolute Truth, is it a lie, or not?

BSG: No. It's worse than a lie. I mean, I'm talking in theory here. If someone has something very specific in mind, and they're telling me something very general, and they're shocked at the answer, what do you expect? The Absolute Truth means Kṛṣṇa. It's not in like a Socratic, or the Dialogue of Plato, they're talking about Beauty, and Virtue and Tru... It's not like that. The truth is Kṛṣṇa, right?
So, we sacrifice the relative for Kṛṣṇa. In the Indra-mohana, Govardhana, where there's this saying, "Render to Caesar what is Caesar's, Render to God what is God's." (Mark 12:17) about how, normally one should proceed, and how you have do deal with the secular world and then internal culture. And we're talking spiritual theory, here. What we learn in this pastime is Caesar's share should also go to Kṛṣṇa. Render to God what is Caesar's. That's Kṛṣṇa-līlā.

BSG: No. It's worse than a lie. I mean, I'm talking in theory here. If someone has something very specific in mind, and they're telling me something very general, and they're shocked at the answer, what do you expect? The Absolute Truth means Kṛṣṇa. It's not in like a Socratic, or the Dialogue of Plato, they're talking about Beauty, and Virtue and Tru... It's not like that. The truth is Kṛṣṇa, right?
So, we sacrifice the relative for Kṛṣṇa. In the Indra-mohana, Govardhana, where there's this saying, "Render to Caesar what is Caesar's, Render to God what is God's." (Mark 12:17) about how, normally one should proceed, and how you have do deal with the secular world and then internal culture. And we're talking spiritual theory, here. What we learn in this pastime is Caesar's share should also go to Kṛṣṇa. Render to God what is Caesar's. That's Kṛṣṇa-līlā.

That's why it's superior to mundane morality and rationale. So, still Gurudeva, I mean, if I try to support, again, this is so nebulous, but to try and support that, Gurudeva will point out just like gold, there's 24 carat gold, you know, it's soft. So, they don't generally make jewelry, bangles, earrings, ornaments, out of just 100% pure, 24 carat gold because it bends. So, they use some alloy. There's some mixture of something else there. To give it strength in application.

That's why it's superior to mundane morality and rationale. So, still Gurudeva, I mean, if I try to support, again, this is so nebulous, but to try and support that, Gurudeva will point out just like gold, there's 24 carat gold, you know, it's soft. So, they don't generally make jewelry, bangles, earrings, ornaments, out of just 100% pure, 24 carat gold because it bends. So, they use some alloy. There's some mixture of something else there. To give it strength in application.

So, sometimes Gurudeva would make reference to that, that in the promotion of Kṛṣṇa consciousness, sometimes alloy has its use. Guru Mahārāja says the motto of Śrīla Sarasvati Ṭhākura, pūjālarāgapaṭhagauravabaṅgemattalasādhujanaviṣayaraṅge. (vide. Gaudiya, Volume 9, No. 8) Pūjālarāgapaṭha, like pūja. Rāgapaṭha, rāga-mārga, that path of rādhā-dāsyam, vraja-gopis, Rādhārāṇī and all the rāga-bhaktas, the vātsalya, sākhya, etc. that's pujya, worshipable to us. That which is worshipable is always kept... like recently the altar was made higher, and I think everyone is happy with that because we don't like to be looking down, so the Deity was made higher, so always, what is worshipable is kept in a high place. Why people are touching things to their head? And everywhere, that principle is there.

So, sometimes Gurudeva would make reference to that, that in the promotion of Kṛṣṇa consciousness, sometimes alloy has its use. Guru Mahārāja says the motto of Śrīla Sarasvati Ṭhākura, pūjālarāgapaṭhagauravabaṅgemattalasādhujanaviṣayaraṅge. (vide. Gaudiya, Volume 9, No. 8) Pūjālarāgapaṭha, like pūja. Rāgapaṭha, rāga-mārga, that path of rādhā-dāsyam, vraja-gopis, Rādhārāṇī and all the rāga-bhaktas, the vātsalya, sākhya, etc. that's pujya, worshipable to us. That which is worshipable is always kept... like recently the altar was made higher, and I think everyone is happy with that because we don't like to be looking down, so the Deity was made higher, so always, what is worshipable is kept in a high place. Why people are touching things to their head? And everywhere, that principle is there.

So... but here, Sarasvati Ṭhākura in Guru Mahārāja's parsing of this śloka is saying, "Rāga-mārga should be kept above, not brought down into this plane." This is one of the flaws of... prākṛta-sahajīyas try to forcibly bring the rāga-bhakti, rāga-mārga down into this world, and it turns into something else along the way, like Guru Mahārāja told this story of the... you know, really if you think about the... how do you say? From the Middle East, when they were coming to India, they're coming from arid countries, you know, of the date, the pistachio, those kind of things, sesame. But, we understand what those things... those are wonderful things: Turkish delight. But when they would go to India, they would find mangoes and all these different fruits, it was so exotic, heavenly, and particularly the mango.
There's something about mango. They say, when you have a good mango, I think you can taste every sweet fruit there is, simultaneously in some mystical way. Gurudeva said once, we were eating some mangoes in mango season, he said, "When you have good mangos, you forget everything." And then he gave the example, he said, "Hanumān, when so tired in ŚrīLaṅkā because as the legend goes, the mangoes come from ŚrīLaṅkā. How? Hanumān, he's got there very tired. Remember, he leapt 800 miles. That's quite a leap. From the southern tip of India to ŚrīLaṅkā. He got a running start on mountain tops, and then * pheww *, jumped.

So... but here, Sarasvati Ṭhākura in Guru Mahārāja's parsing of this śloka is saying, "Rāga-mārga should be kept above, not brought down into this plane." This is one of the flaws of... prākṛta-sahajīyas try to forcibly bring the rāga-bhakti, rāga-mārga down into this world, and it turns into something else along the way, like Guru Mahārāja told this story of the... you know, really if you think about the... how do you say? From the Middle East, when they were coming to India, they're coming from arid countries, you know, of the date, the pistachio, those kind of things, sesame. But, we understand what those things... those are wonderful things: Turkish delight. But when they would go to India, they would find mangoes and all these different fruits, it was so exotic, heavenly, and particularly the mango.
There's something about mango. They say, when you have a good mango, I think you can taste every sweet fruit there is, simultaneously in some mystical way. Gurudeva said once, we were eating some mangoes in mango season, he said, "When you have good mangos, you forget everything." And then he gave the example, he said, "Hanumān, when so tired in ŚrīLaṅkā because as the legend goes, the mangoes come from ŚrīLaṅkā. How? Hanumān, he's got there very tired. Remember, he leapt 800 miles. That's quite a leap. From the southern tip of India to ŚrīLaṅkā. He got a running start on mountain tops, and then * pheww *, jumped.

So he's... and there, he's very tired, and found this mango grove, and not before, having tasted mangos. It was one of Rāvaṇa's programs. He had some very good programs. The mango program, stairway to heaven, public works. So... and those he abandoned, and took kidnapped Sītā against all good advice, even his own internal consideration. Anyway, Hanumān in that mango grove, he can't believe how wonderful they are and he's taking one mango after another, and he's spitting the seeds, and such is his power, the seeds are landing in different parts of India.
So, minimum, 800 mile shot. They're going, landing in India. But they're so good that for a while... it's part of the pastime, he forgot why he was there, and therefore Gurudeva said, "When you have a good mango, you will forget everything.". So, the Persian kings and... they're hearing about these mangoes from their envoy. They sent some minister there, he spends some time and they come back, and they're raving about these mango... fruit, mango. And the Persian kings, so... wants so much to... it's awakened his apetite, his curiosity, he wants so much to taste, and they're saying, "Well, we tried to bring them here, but the journey is so long, and they go rotten along the way."
"Oh, but so much I want to taste."

So he's... and there, he's very tired, and found this mango grove, and not before, having tasted mangos. It was one of Rāvaṇa's programs. He had some very good programs. The mango program, stairway to heaven, public works. So... and those he abandoned, and took kidnapped Sītā against all good advice, even his own internal consideration. Anyway, Hanumān in that mango grove, he can't believe how wonderful they are and he's taking one mango after another, and he's spitting the seeds, and such is his power, the seeds are landing in different parts of India.
So, minimum, 800 mile shot. They're going, landing in India. But they're so good that for a while... it's part of the pastime, he forgot why he was there, and therefore Gurudeva said, "When you have a good mango, you will forget everything.". So, the Persian kings and... they're hearing about these mangoes from their envoy. They sent some minister there, he spends some time and they come back, and they're raving about these mango... fruit, mango. And the Persian kings, so... wants so much to... it's awakened his apetite, his curiosity, he wants so much to taste, and they're saying, "Well, we tried to bring them here, but the journey is so long, and they go rotten along the way."
"Oh, but so much I want to taste."

Said, "I understand." How to give him that taste. So he makes a mixture, like turmeric, tamarind, honey, different things, and he makes that mixture, and then he puts it in his beard and tells him, "Suck my beard."
And the king is you know...
"Now you know what is mango?" (laughter)
So, they're saying, what is the parallel? Take this divine substance. What to speak of mangoes, take this... try and take this divine substance from the upper realm and bring it forcibly into this plane, that's the... now you know what is mango.

Said, "I understand." How to give him that taste. So he makes a mixture, like turmeric, tamarind, honey, different things, and he makes that mixture, and then he puts it in his beard and tells him, "Suck my beard."
And the king is you know...
"Now you know what is mango?" (laughter)
So, they're saying, what is the parallel? Take this divine substance. What to speak of mangoes, take this... try and take this divine substance from the upper realm and bring it forcibly into this plane, that's the... now you know what is mango.

And they... Guru Mahārāja said... what does he say? Plodding in the mud of misconception and thinking they are swimming in the divine waters of Rādhā-kuṇḍa, which are not only cinmaya, but are, Guru Mahārāja once said, Rādhārāṇī in liquid form, if you can concieve of such a thing.
So, pūjālarāgapaṭhagauravabaṅge. He's saying, "That divine substance..." "Mahāprabhu says, naprema-gandho ’stidarāpi me harau. I don't have a scent of the fragrance of Kṛṣṇa-prema, what to speak of a drop?" What does He say elsewhere?

And they... Guru Mahārāja said... what does he say? Plodding in the mud of misconception and thinking they are swimming in the divine waters of Rādhā-kuṇḍa, which are not only cinmaya, but are, Guru Mahārāja once said, Rādhārāṇī in liquid form, if you can concieve of such a thing.
So, pūjālarāgapaṭhagauravabaṅge. He's saying, "That divine substance..." "Mahāprabhu says, naprema-gandho ’stidarāpi me harau. I don't have a scent of the fragrance of Kṛṣṇa-prema, what to speak of a drop?" What does He say elsewhere?

But that means there are legendary rivers of gold in the heavenly planets. He's saying, "Kṛṣṇa-prema's like that." It's not a thing of this world. It's legendary, but it... you know, it's a substance that's flowing in another world. But, not in this plane. So to try and bring it down here is a mistake. So, Sarasvati Ṭhākura is saying, "From this position, worship that. Keep it in the higher position as worshipable." And what will be our posture? Gauravabaṅge. As Gurudeva said, with a bowed head, folded palms, that's namantaeva. Namaḥ.Otherwise, folded palms, a bowed head to approach that plane.
Offering the highest aspect of ourselves to the least aspect of that plane.mattalasādhujanaviṣaya range. mattalasādhujanaviṣayaraṅge. Viṣayaraṅge.Viṣaya could be misunderstood so ŚrīlaGurudeva, when they were going to put on the maṭha on the different places on the maṭha, he said, "I want to put kīrttanaraṅge so the people will not misunderstand. Guru Mahārāja said, "Yes you can do." But Sarasvati Ṭhākura's expression was Viṣayaraṅge. Viṣaya normally meets mundane. It seems to say, or could be misread as, "And they delight in the mundane." But Guru Mahārāja was saying, what it means is they're employing what is apparently mundane and lower in service to the higher plane. That they are doing. We are doing, all of this. When Sarasvati Ṭhākura, or the sādhus. You can see even these Buddhist monks walking down the street, no shoes in the morning.

But that means there are legendary rivers of gold in the heavenly planets. He's saying, "Kṛṣṇa-prema's like that." It's not a thing of this world. It's legendary, but it... you know, it's a substance that's flowing in another world. But, not in this plane. So to try and bring it down here is a mistake. So, Sarasvati Ṭhākura is saying, "From this position, worship that. Keep it in the higher position as worshipable." And what will be our posture? Gauravabaṅge. As Gurudeva said, with a bowed head, folded palms, that's namantaeva. Namaḥ.Otherwise, folded palms, a bowed head to approach that plane.
Offering the highest aspect of ourselves to the least aspect of that plane.mattalasādhujanaviṣaya range. mattalasādhujanaviṣayaraṅge. Viṣayaraṅge.Viṣaya could be misunderstood so ŚrīlaGurudeva, when they were going to put on the maṭha on the different places on the maṭha, he said, "I want to put kīrttanaraṅge so the people will not misunderstand. Guru Mahārāja said, "Yes you can do." But Sarasvati Ṭhākura's expression was Viṣayaraṅge. Viṣaya normally meets mundane. It seems to say, or could be misread as, "And they delight in the mundane." But Guru Mahārāja was saying, what it means is they're employing what is apparently mundane and lower in service to the higher plane. That they are doing. We are doing, all of this. When Sarasvati Ṭhākura, or the sādhus. You can see even these Buddhist monks walking down the street, no shoes in the morning.

In India, the sādhus, they're not wearing any shoes or taking any sort of vehicle transportation and Sarasvati Ṭhākura said. "And I am on Parikrama in Vṛndāvana in a motorcar." And I've mentioned this, when I heard a lecture of Prabhupāda, he was saying degraded people have become in the modern world. And these, as if they're of equal value, he said, "Now everyone is womanizer, drunkard, motorcar driver." Sarasvati Ṭhākura says, "I'm in Rādhā-kuṇḍa, I'm on Vraja-maṇḍalaparikrama in a motorcar." And you can see. There's a famous picture TīrthaMahārāja was driving. Sarasvati Ṭhākura and Ananta Vāsudevaprabhu, they're in the back. So he's employing that. Using the printing press. Now we're using the Internet and other types of digital technology, digital media. Under the principle of RūpaGosvāmī'sśloka where he says
anāsaktasyaviṣayān
yathārhamupayuñjataḥ
nirbandhaḥkṛṣṇa-sambandhe
yuktaṁvairāgyamucyate
(Bhakti-rasāmṛta-sindhu 1.2.255)
What he calls yuktavairāgya. He's saying, real vairāgya means to use everything in the service of Kṛṣṇa not to deny the possibility of using something in the service Kṛṣṇa because it is mundane. So if you see, everything I've said thus far is all where we're making a relative adjustment for the absolute. We're willing to have some connection relative or the mundane in service to the absolute. But to say to promote the relative at the expense of the absolute, that's the opposite of Kṛṣṇa culture.

In India, the sādhus, they're not wearing any shoes or taking any sort of vehicle transportation and Sarasvati Ṭhākura said. "And I am on Parikrama in Vṛndāvana in a motorcar." And I've mentioned this, when I heard a lecture of Prabhupāda, he was saying degraded people have become in the modern world. And these, as if they're of equal value, he said, "Now everyone is womanizer, drunkard, motorcar driver." Sarasvati Ṭhākura says, "I'm in Rādhā-kuṇḍa, I'm on Vraja-maṇḍalaparikrama in a motorcar." And you can see. There's a famous picture TīrthaMahārāja was driving. Sarasvati Ṭhākura and Ananta Vāsudevaprabhu, they're in the back. So he's employing that. Using the printing press. Now we're using the Internet and other types of digital technology, digital media. Under the principle of RūpaGosvāmī'sśloka where he says
anāsaktasyaviṣayān
yathārhamupayuñjataḥ
nirbandhaḥkṛṣṇa-sambandhe
yuktaṁvairāgyamucyate
(Bhakti-rasāmṛta-sindhu 1.2.255)
What he calls yuktavairāgya. He's saying, real vairāgya means to use everything in the service of Kṛṣṇa not to deny the possibility of using something in the service Kṛṣṇa because it is mundane. So if you see, everything I've said thus far is all where we're making a relative adjustment for the absolute. We're willing to have some connection relative or the mundane in service to the absolute. But to say to promote the relative at the expense of the absolute, that's the opposite of Kṛṣṇa culture.

We are interested in the Absolute Truth. Really the stalwart position is anything less than the Absolute Truth is undesirable from the point of view of the devotees. Even lesser forms of the Absolute Truth have no appeal to them, what to speak of relative truth. Since Mahāprabhu appeared recently and we're thinking of His pastimes when, because His brother Viśvarūpa was hearing philosophy from AdvaitaĀcārya, ŚacīMātā thought that's what influenced him to give up the world at such a young age and he took sannyāsa, and left. And her fear was that the same thing would happen to Nimai. And JagannāthaMiśra, his father, was thinking also, "Yes, he'll hear this philosophy like Gurudeva told that time in London while everything was being packed and prepared for his flight to Latin America, when he told me, he said how happy he was in Bamanpara, and he said, "But then the representative of Guru Mahārāja came." he said, "Talking this nonsense. Your mother is nothing. Your father is nothing. This world is nothing. You have to give it up."

We are interested in the Absolute Truth. Really the stalwart position is anything less than the Absolute Truth is undesirable from the point of view of the devotees. Even lesser forms of the Absolute Truth have no appeal to them, what to speak of relative truth. Since Mahāprabhu appeared recently and we're thinking of His pastimes when, because His brother Viśvarūpa was hearing philosophy from AdvaitaĀcārya, ŚacīMātā thought that's what influenced him to give up the world at such a young age and he took sannyāsa, and left. And her fear was that the same thing would happen to Nimai. And JagannāthaMiśra, his father, was thinking also, "Yes, he'll hear this philosophy like Gurudeva told that time in London while everything was being packed and prepared for his flight to Latin America, when he told me, he said how happy he was in Bamanpara, and he said, "But then the representative of Guru Mahārāja came." he said, "Talking this nonsense. Your mother is nothing. Your father is nothing. This world is nothing. You have to give it up."

So JagannāthaMiśra, Śaci, they're thinking, "Nimai, by studying, He's going to see what it says in the books, about material existence, material life, and because He's so perfect and pure, under the influence of that, He'll also take sannyāsa. He'll leave home, and that will kill us." So JagannāthaMiśra forbids Him to continue His studies temporarily. But, at one point the argument is made before NimaiPaṇḍita that if He doesn't get some sort of gainful occupation, how will they survive? How will the family go on? And this occurs later in a similar way with regard to the family of ŚrīvāsaṬhākura but NimaiPaṇḍita Himself says it has nothing to do with occupation or occupational qualifications. It's all the will of Kṛṣṇa. He's telling his devotees, as He's gradually revealing His divinity to them and entering the bhakta-bhāva, but He's saying, when they're upset, they're having the nocturnal kīrtana's at the house of ŚrīvāsaṬhākura, the local atheists are upset, and they're thinking there's going to come an extreme reaction from the Muslims. They're trying to find some way to stop it, and they're very paranoid, and they're starting rumors. And there's something, the rumor is the King's sending some of his representatives by boat, and they're going to ŚrīvāsaṬhākura and maybe arrest everybody, and Mahāprabhu's telling him, "Innumerable universes come out of the pores of My skin." Not even Him directly, but MahāViṣṇu. What is that verse?
yasyaika-niśvasita-kālamathāvalambya
jīvantiloma-vilajājagad-aṇḍa-nāthāḥ
(Śrī Brahma-saṁhitā 5.48)

So JagannāthaMiśra, Śaci, they're thinking, "Nimai, by studying, He's going to see what it says in the books, about material existence, material life, and because He's so perfect and pure, under the influence of that, He'll also take sannyāsa. He'll leave home, and that will kill us." So JagannāthaMiśra forbids Him to continue His studies temporarily. But, at one point the argument is made before NimaiPaṇḍita that if He doesn't get some sort of gainful occupation, how will they survive? How will the family go on? And this occurs later in a similar way with regard to the family of ŚrīvāsaṬhākura but NimaiPaṇḍita Himself says it has nothing to do with occupation or occupational qualifications. It's all the will of Kṛṣṇa. He's telling his devotees, as He's gradually revealing His divinity to them and entering the bhakta-bhāva, but He's saying, when they're upset, they're having the nocturnal kīrtana's at the house of ŚrīvāsaṬhākura, the local atheists are upset, and they're thinking there's going to come an extreme reaction from the Muslims. They're trying to find some way to stop it, and they're very paranoid, and they're starting rumors. And there's something, the rumor is the King's sending some of his representatives by boat, and they're going to ŚrīvāsaṬhākura and maybe arrest everybody, and Mahāprabhu's telling him, "Innumerable universes come out of the pores of My skin." Not even Him directly, but MahāViṣṇu. What is that verse?
yasyaika-niśvasita-kālamathāvalambya
jīvantiloma-vilajājagad-aṇḍa-nāthāḥ
(Śrī Brahma-saṁhitā 5.48)

As we have hairs coming out of our pores, universes come out of the pores of the Lord's form like golden eggs, innumerable universes. His name is Viśvambhara incidentally, which means maintains the universe, the universes, everything, the universal maintainer. In Gītā, it says pitāhamasyajagatomātādhātāpitāmahaḥ. He is the grandfather, the mother, the father, the everything. So He's saying, "Don't worry about that. I've got it covered." If someone takes to the path of devotion we say Kṛṣṇa has their back, goptṛtvevaraṇa. (Śaraṇāgati, Song 1) Always the part of śaraṇāgati is the devotees dependent upon Kṛṣṇa for everything.
I was saying what to speak of the relative truth, other forms of the Absolute Truth are not appealing to our guru varga? What is the evidence? When Kṛṣṇa, it's inexplicable and sometimes hard to digest or fathom but why He removes Himself from His devotees. It's just hard. As when with NityānandaPrabhu, we think when HaṙaiPaṇḍita and Padmāvatī, His mother, they're so happy. Nityānanda, He makes everyone happy. What a playmate to have, with all His friends, playing Kṛṣṇa-līlā, Rāma-līlā, all these pastimes. It's told, HaṙaiPaṇḍita was afraid of losing NityānandaPrabhu, it's said he would look at Him a hundred times a minute. There's 60 seconds in a minute. One hundred times. He's afraid like, "If I don't see Him for a second, what could happen?" Same Padmāvatī. This is how attached they are to NityānandaPrabhu.
We're told a sannyāsicomes visiting. HaṙaiPaṇḍita is so happy to receive him. They take care of him. Take him prasādam and everything. They have more than one child, and they're saying, "Is there anything else we can do for you? Any way we could serve you?"

As we have hairs coming out of our pores, universes come out of the pores of the Lord's form like golden eggs, innumerable universes. His name is Viśvambhara incidentally, which means maintains the universe, the universes, everything, the universal maintainer. In Gītā, it says pitāhamasyajagatomātādhātāpitāmahaḥ. He is the grandfather, the mother, the father, the everything. So He's saying, "Don't worry about that. I've got it covered." If someone takes to the path of devotion we say Kṛṣṇa has their back, goptṛtvevaraṇa. (Śaraṇāgati, Song 1) Always the part of śaraṇāgati is the devotees dependent upon Kṛṣṇa for everything.
I was saying what to speak of the relative truth, other forms of the Absolute Truth are not appealing to our guru varga? What is the evidence? When Kṛṣṇa, it's inexplicable and sometimes hard to digest or fathom but why He removes Himself from His devotees. It's just hard. As when with NityānandaPrabhu, we think when HaṙaiPaṇḍita and Padmāvatī, His mother, they're so happy. Nityānanda, He makes everyone happy. What a playmate to have, with all His friends, playing Kṛṣṇa-līlā, Rāma-līlā, all these pastimes. It's told, HaṙaiPaṇḍita was afraid of losing NityānandaPrabhu, it's said he would look at Him a hundred times a minute. There's 60 seconds in a minute. One hundred times. He's afraid like, "If I don't see Him for a second, what could happen?" Same Padmāvatī. This is how attached they are to NityānandaPrabhu.
We're told a sannyāsicomes visiting. HaṙaiPaṇḍita is so happy to receive him. They take care of him. Take him prasādam and everything. They have more than one child, and they're saying, "Is there anything else we can do for you? Any way we could serve you?"

And he said, "Well actually I'm visiting the holy places and it's hard to get a good assistant. So I'm thinking that boy, your son, He could assist me. And He'll get to go to all these holy places." And HaṙaiPaṇḍita, he can't possibly express how he feels, but he said like, if he is his body, Nityānanda is the air inside his body. He's thinking, "This will kill me. It will kill my wife Padmāvatī. But I can't deny this request." And he approaches Padmāvatī and says, "What should I do?" And this is inconcevable. She said, "I accept whatever is your decision." And HaṙaiPaṇḍita returns with a bowed head, and full of sorrow, and presents Nityānanda to that sannyāsi and they leave. And were told HaṙaiPaṇḍita doesn't eat, sleep or breathe for three months, or move. He'sso devastated at the loss of NityānandaPrabhu.

And he said, "Well actually I'm visiting the holy places and it's hard to get a good assistant. So I'm thinking that boy, your son, He could assist me. And He'll get to go to all these holy places." And HaṙaiPaṇḍita, he can't possibly express how he feels, but he said like, if he is his body, Nityānanda is the air inside his body. He's thinking, "This will kill me. It will kill my wife Padmāvatī. But I can't deny this request." And he approaches Padmāvatī and says, "What should I do?" And this is inconcevable. She said, "I accept whatever is your decision." And HaṙaiPaṇḍita returns with a bowed head, and full of sorrow, and presents Nityānanda to that sannyāsi and they leave. And were told HaṙaiPaṇḍita doesn't eat, sleep or breathe for three months, or move. He'sso devastated at the loss of NityānandaPrabhu.

And the devotees who have visited Ekacakra, they know there's one pond there called Haṙai-kuṇḍa. It's said from the tears of HaṙaiPaṇḍita this kuṇḍa was produced. So why these sort of pathetic, in the pathos sense of the word are there, only to make their love greater, deeper. It's inconceivable. But Mahāprabhu and Nityānanda, They're also feeling separation from one another. NityānandaPrabhu, biding His time, waiting for Gaurahari to come out. He's in His pastimes. When He comes back from Gaya and telling the students every word means Kṛṣṇa, that's another way to look at the relative, everything means Kṛṣṇa. When the news spreads to AdvaitaĀcārya, He says, "His avatara has come. He's descended." He must be in His late teens by that time. Early 20s, but then AdvaitaĀcārya He's descended. And we're thinking, for that purpose.
He's been there for some time and playing in different ways. When He asked He's divine state of madness, and asked GadādharaPaṇḍita. He's crying "Where is Kṛṣṇa? Please tell Me. How to find Kṛṣṇa?" And He thinks GadādharaPaṇḍita can "Please tell me where is Kṛṣṇa?" And GadādharaPaṇḍita said "Kṛṣṇa is in your heart." And He tears His shirt open, starts tearing His chest, and Gadādhara speaks a very comforting, pleasing way, and He desists from that. And ŚaciMātā thinks of Gadādhara, saying, "What a wonderful boy." And asks Gadādhara that, "Never separate from Him. You should always be with Him to protect Him from this kind of behavior."

And the devotees who have visited Ekacakra, they know there's one pond there called Haṙai-kuṇḍa. It's said from the tears of HaṙaiPaṇḍita this kuṇḍa was produced. So why these sort of pathetic, in the pathos sense of the word are there, only to make their love greater, deeper. It's inconceivable. But Mahāprabhu and Nityānanda, They're also feeling separation from one another. NityānandaPrabhu, biding His time, waiting for Gaurahari to come out. He's in His pastimes. When He comes back from Gaya and telling the students every word means Kṛṣṇa, that's another way to look at the relative, everything means Kṛṣṇa. When the news spreads to AdvaitaĀcārya, He says, "His avatara has come. He's descended." He must be in His late teens by that time. Early 20s, but then AdvaitaĀcārya He's descended. And we're thinking, for that purpose.
He's been there for some time and playing in different ways. When He asked He's divine state of madness, and asked GadādharaPaṇḍita. He's crying "Where is Kṛṣṇa? Please tell Me. How to find Kṛṣṇa?" And He thinks GadādharaPaṇḍita can "Please tell me where is Kṛṣṇa?" And GadādharaPaṇḍita said "Kṛṣṇa is in your heart." And He tears His shirt open, starts tearing His chest, and Gadādhara speaks a very comforting, pleasing way, and He desists from that. And ŚaciMātā thinks of Gadādhara, saying, "What a wonderful boy." And asks Gadādhara that, "Never separate from Him. You should always be with Him to protect Him from this kind of behavior."

So when Kṛṣṇa, the separation is so intense, what sort of love is in the heart of those devotees? Pratiaṅgalāgekāndepratiaṅga mora. Who can reciprocate the sort of love they have? So we're told when Kṛṣṇa is playing with Vraja-gopīs He hides Himself in a kuñja. And then from a distance, some of the devotees, "Oh, there's Kṛṣṇa!" They see Him, who can't tolerate the blinking of an eye.
aṭatiyadbhavānahnikānanaṁ
truṭiyugāyatetvāmapaśyatām
kuṭila-kuntalaṁśrī-mukhaṁ ca te
jaḍaudīkṣatāṁpakṣma-kṛddṛśām
(ŚrīmadBhāgavatam 10.31.19)
They're cursing Brahmā for making eyes that blink. And they say, "There's Kṛṣṇa!" and they all start running toward Kṛṣṇa, and Kṛṣṇa wanting to tease them, He pushes out two more arms, and so when they arrive, they see Nārāyaṇa, Viṣṇu. And they're, "NamoNārāyaṇa" Think. Viṣṇu is also inconceivably beautiful, majestic, God Himself. He is Kṛṣṇa up to a point, and RūpaGosvāmī says rāgodayaḥkuñcati. The rāga, by ... pūjālarāga, that sort of rāga that should remain above as worshipable, kuñcati, their hearts sentiments are crushed. It's a crushing disappointment to discover who they thought was Kṛṣṇa is Nārāyaṇa.

So when Kṛṣṇa, the separation is so intense, what sort of love is in the heart of those devotees? Pratiaṅgalāgekāndepratiaṅga mora. Who can reciprocate the sort of love they have? So we're told when Kṛṣṇa is playing with Vraja-gopīs He hides Himself in a kuñja. And then from a distance, some of the devotees, "Oh, there's Kṛṣṇa!" They see Him, who can't tolerate the blinking of an eye.
aṭatiyadbhavānahnikānanaṁ
truṭiyugāyatetvāmapaśyatām
kuṭila-kuntalaṁśrī-mukhaṁ ca te
jaḍaudīkṣatāṁpakṣma-kṛddṛśām
(ŚrīmadBhāgavatam 10.31.19)
They're cursing Brahmā for making eyes that blink. And they say, "There's Kṛṣṇa!" and they all start running toward Kṛṣṇa, and Kṛṣṇa wanting to tease them, He pushes out two more arms, and so when they arrive, they see Nārāyaṇa, Viṣṇu. And they're, "NamoNārāyaṇa" Think. Viṣṇu is also inconceivably beautiful, majestic, God Himself. He is Kṛṣṇa up to a point, and RūpaGosvāmī says rāgodayaḥkuñcati. The rāga, by ... pūjālarāga, that sort of rāga that should remain above as worshipable, kuñcati, their hearts sentiments are crushed. It's a crushing disappointment to discover who they thought was Kṛṣṇa is Nārāyaṇa.

So even other forms of the Absolute Truth cannot satisfy them. In Kurukṣetra, Rādhārāṇī, on behalf of the Vraja-gopīs is expressing again their disappointment with DvārakāKṛṣṇa. He's Kṛṣṇa. But DvārakāKṛṣṇa. Means not in the cowherd dress, not the peacock feather, and the flute. That Kṛṣṇa.Their Kṛṣṇa. Their Kṛṣṇa cannot be absent His paraphernalia. And they're seeing. He's a king. No flute. In the dress of a king, surrounded by so many ministers and others and Rādhārāṇī, on behalf of Vraja-gopīs, expresses some disappointment after all these years of separation who can't tolerate the blink of an eye, that moments separation, some disappointment. They want Him to come back to Vṛndāvana, and be ŚyāmasundaraKṛṣṇa. Śyāma-gopa-rūpa.
But Guru Mahārāja will say with regard to the relative, "The relative is there, and must be there." but the devotees, they're always adjusting the relative position to bring it in consonance with the Absolute. That's the culture of Kṛṣṇa consciousness actually. That's progressive and convert is apparently non-Kṛṣṇa into Kṛṣṇa. Because ultimately there is only Kṛṣṇa.

So even other forms of the Absolute Truth cannot satisfy them. In Kurukṣetra, Rādhārāṇī, on behalf of the Vraja-gopīs is expressing again their disappointment with DvārakāKṛṣṇa. He's Kṛṣṇa. But DvārakāKṛṣṇa. Means not in the cowherd dress, not the peacock feather, and the flute. That Kṛṣṇa.Their Kṛṣṇa. Their Kṛṣṇa cannot be absent His paraphernalia. And they're seeing. He's a king. No flute. In the dress of a king, surrounded by so many ministers and others and Rādhārāṇī, on behalf of Vraja-gopīs, expresses some disappointment after all these years of separation who can't tolerate the blink of an eye, that moments separation, some disappointment. They want Him to come back to Vṛndāvana, and be ŚyāmasundaraKṛṣṇa. Śyāma-gopa-rūpa.
But Guru Mahārāja will say with regard to the relative, "The relative is there, and must be there." but the devotees, they're always adjusting the relative position to bring it in consonance with the Absolute. That's the culture of Kṛṣṇa consciousness actually. That's progressive and convert is apparently non-Kṛṣṇa into Kṛṣṇa. Because ultimately there is only Kṛṣṇa.

So when the local boys are hurling insults and dirt clods at Gaura-kiśoradāsaBābājīMahārāja, he traces that movement back to the central conception of the infinite, and saying, "It's
youKṛṣṇa. You're the one, through them, calling the names, and throwing things." He doesn't get on a big ego trip about, "Do you know who I am?" No. He's saying, "I know who You are. Through these local agents it's Kṛṣṇa. Ha Ha. Funny. The names, the throwing, I know how to deal with You. I go to MāYaśodā, and she will ..." So, what's the truth of the matter? We will say, the truth is the angle of vision of GauraKiśoradāsaBābājīMahārāja. That's the real truth. whatever else is going on is ignorance.
NimaiPaṇḍita, teaching that to His students. Three levels of interpretation. And always favoring the highest adjustment, so Guru Mahārāja, one of his themes is absolute consideration/relative consideration. When in the Gītāśloka, where it says
sva-dharmenidhanaṁśreyaḥ
para-dharmobhayāvahaḥ
(Bhagavad-gītā 3.35)

So when the local boys are hurling insults and dirt clods at Gaura-kiśoradāsaBābājīMahārāja, he traces that movement back to the central conception of the infinite, and saying, "It's
youKṛṣṇa. You're the one, through them, calling the names, and throwing things." He doesn't get on a big ego trip about, "Do you know who I am?" No. He's saying, "I know who You are. Through these local agents it's Kṛṣṇa. Ha Ha. Funny. The names, the throwing, I know how to deal with You. I go to MāYaśodā, and she will ..." So, what's the truth of the matter? We will say, the truth is the angle of vision of GauraKiśoradāsaBābājīMahārāja. That's the real truth. whatever else is going on is ignorance.
NimaiPaṇḍita, teaching that to His students. Three levels of interpretation. And always favoring the highest adjustment, so Guru Mahārāja, one of his themes is absolute consideration/relative consideration. When in the Gītāśloka, where it says
sva-dharmenidhanaṁśreyaḥ
para-dharmobhayāvahaḥ
(Bhagavad-gītā 3.35)

It's early on in the Gītā, and Kṛṣṇa telling Arjuna, stay in your position. To follow another's path may be dangerous. So it's better to stay in your position, and Guru Mahārāja is very honest and candid about how he reacted to reading ślokas, hearing these concepts. He said "When I heard that, I was disappointed. Stay in your position. Don't take the risk. Could be dangerous." And he said, "But later, when I heard the conclusion of Bhagavad-gītā
sarva-dharmānparityajya
māmekaṁśaraṇaṁvraja
ahaṁtvāṁsarva-pāpebhyo
mokṣayiṣyāmimāśucaḥ
(Bhagavad-gītā 18.66)
Give up everything and surrender to Me. Come to Me direct. Guru Mahārāja said, "Then I got some encouragement." and it allowed him to revisit the earlier śloka and adjust it. And he said, "Why are you being told to remain in your position and not to take the risk of leaving it?" He said, "Because the idea is by remaining in your position, that you should make progress." It's not to remain in a static position, but you remain in your position to gradually make progress. But if it comes to the point where by remaining in your position not only are you not making progress, but you're going down, he said, "Then you may take the risk."

It's early on in the Gītā, and Kṛṣṇa telling Arjuna, stay in your position. To follow another's path may be dangerous. So it's better to stay in your position, and Guru Mahārāja is very honest and candid about how he reacted to reading ślokas, hearing these concepts. He said "When I heard that, I was disappointed. Stay in your position. Don't take the risk. Could be dangerous." And he said, "But later, when I heard the conclusion of Bhagavad-gītā
sarva-dharmānparityajya
māmekaṁśaraṇaṁvraja
ahaṁtvāṁsarva-pāpebhyo
mokṣayiṣyāmimāśucaḥ
(Bhagavad-gītā 18.66)
Give up everything and surrender to Me. Come to Me direct. Guru Mahārāja said, "Then I got some encouragement." and it allowed him to revisit the earlier śloka and adjust it. And he said, "Why are you being told to remain in your position and not to take the risk of leaving it?" He said, "Because the idea is by remaining in your position, that you should make progress." It's not to remain in a static position, but you remain in your position to gradually make progress. But if it comes to the point where by remaining in your position not only are you not making progress, but you're going down, he said, "Then you may take the risk."

So, when Kṛṣṇa is the target, devotion to Kṛṣṇa is the end result, then we're adjusting things in the proper way, what Guru Mahārāja calls the in-carrying current. Two currents. What is that word? There's centrifugal and centripetal. Centripetal means going toward the center, and centrifugal.So the centrifugal current. You're getting thrown to the outside. Centripetal means the in-carrying current that's going toward the center. That's the devotional line.
Any other question?
Question: There is a question from Mahāvīryadāsa, online question. Mahāprabhu is freely distributing spontaneous love of God. He has brought it down and wants it distributed. Why is it so scarce in the world?
BSG: Scarce.
Reply: Scarce in the world.

So, when Kṛṣṇa is the target, devotion to Kṛṣṇa is the end result, then we're adjusting things in the proper way, what Guru Mahārāja calls the in-carrying current. Two currents. What is that word? There's centrifugal and centripetal. Centripetal means going toward the center, and centrifugal.So the centrifugal current. You're getting thrown to the outside. Centripetal means the in-carrying current that's going toward the center. That's the devotional line.
Any other question?
Question: There is a question from Mahāvīryadāsa, online question. Mahāprabhu is freely distributing spontaneous love of God. He has brought it down and wants it distributed. Why is it so scarce in the world?
BSG: Scarce.
Reply: Scarce in the world.

BSG: Why are diamonds scarce? It has a particular quality of substance. But Guru Mahārāja reminds us remember in this world we may say sudurlabhābhāgavatā hi loke. I t's very rare to get connection with a pure devotee proper, but Guru Mahārājareminds us, the spiritual world everyone there is a Mahābhāgavata. They're not in short supply. And that's even if you accept the 3/4s-1/4 breakdown. That means the vast majority of souls are liberated souls actually. But in this world, RūpaGosvāmī ... read the book of devotion, Bhakti-rasāmṛta-sindhu, Nectar of Devotion, in the beginning when he's identifying what are the characteristics, attributes of Kṛṣṇa-bhakti, which means Kṛṣṇa-prema, ultimately.
kleśa-ghnīśubha-dāmokṣa-laghutā-kṛtsu-durlabhā
sāndrānanda-viśeṣātmāśrī-kṛṣṇākarṣiṇī ca sā
(Bhakti-rasāmṛta-sindhu 1.1.18)

BSG: Why are diamonds scarce? It has a particular quality of substance. But Guru Mahārāja reminds us remember in this world we may say sudurlabhābhāgavatā hi loke. I t's very rare to get connection with a pure devotee proper, but Guru Mahārājareminds us, the spiritual world everyone there is a Mahābhāgavata. They're not in short supply. And that's even if you accept the 3/4s-1/4 breakdown. That means the vast majority of souls are liberated souls actually. But in this world, RūpaGosvāmī ... read the book of devotion, Bhakti-rasāmṛta-sindhu, Nectar of Devotion, in the beginning when he's identifying what are the characteristics, attributes of Kṛṣṇa-bhakti, which means Kṛṣṇa-prema, ultimately.
kleśa-ghnīśubha-dāmokṣa-laghutā-kṛtsu-durlabhā
sāndrānanda-viśeṣātmāśrī-kṛṣṇākarṣiṇī ca sā
(Bhakti-rasāmṛta-sindhu 1.1.18)

But we're ... I mentioned su-durlabhā, it means very rarely achieved. How high it is. We look at the Upadeśāmṛtam of RūpaGosvāmī, which Guru Mahārāja says is really Mahāprabhu's teachings coming through RūpaGosvāmī, in perhaps the last verse, I think it's verse 11. What does it say? Asulabhaṁkiṁpunar bhakti-bhājāṁ.Preṣṭhālibhi.Thepremaika-niṣṭha-bhaktas. It's talking with regard to the holy waters of Rādhā-kuṇḍa, so we can say in general the Vaikuṇṭha world the southern hemisphere of the spiritual world is Vaikuṇṭha. Going higher to Ayodhya, Rāma-līlā.Higher to Dvārakā.Higher. Not just higher, but means in terms of quality of premika sentiments being expressed from Dvārakā to Mathurā to Vṛndāvana. And what did Sarasvati Ṭhākura write, quoted by Guru Mahāraja in Prapanna-jīvanāmṛtam?
vṛndāvanahaiteśreṣṭhagovardhana-śaila
giridhārīgāndharvikājathakrīḍākaila
(Upadeśāmṛta Versification, Verse 9)

But we're ... I mentioned su-durlabhā, it means very rarely achieved. How high it is. We look at the Upadeśāmṛtam of RūpaGosvāmī, which Guru Mahārāja says is really Mahāprabhu's teachings coming through RūpaGosvāmī, in perhaps the last verse, I think it's verse 11. What does it say? Asulabhaṁkiṁpunar bhakti-bhājāṁ.Preṣṭhālibhi.Thepremaika-niṣṭha-bhaktas. It's talking with regard to the holy waters of Rādhā-kuṇḍa, so we can say in general the Vaikuṇṭha world the southern hemisphere of the spiritual world is Vaikuṇṭha. Going higher to Ayodhya, Rāma-līlā.Higher to Dvārakā.Higher. Not just higher, but means in terms of quality of premika sentiments being expressed from Dvārakā to Mathurā to Vṛndāvana. And what did Sarasvati Ṭhākura write, quoted by Guru Mahāraja in Prapanna-jīvanāmṛtam?
vṛndāvanahaiteśreṣṭhagovardhana-śaila
giridhārīgāndharvikājathakrīḍākaila
(Upadeśāmṛta Versification, Verse 9)

Higher pastimes than Vṛndāvana are in Govardhana. Higher than that, like our Guru Varga, go from Govardhana to Kusuma-sarovara, collect flowers, serve in Rādhā-kuṇḍa. So in Rādhā-kuṇḍa the highest pastimes, but even to show that there's gradation in everywhere and everything, SarsavatiṬhākura's saying rādhā-kuṇḍa-taṭa, the banks and the waters of Rādhā-kuṇḍa, who we mentioned earlier, Guru Mahārāja saying, "Rādhārāṇī in liquid form." That means in her type of self-giving ātma-samarpaṇam, self-giving to the extremes. That's her method of worship or service. So it's qualitatively, even within devotional world, higher and superior to everything else. And what is being said in this verse of RūpaGosvāmī? The premaika-niṣṭha-bhaktas, means like Nārada, Uddhava, because we see Uddhava saying āsāmahocaraṇa-reṇu-juṣāmahaṁsyāṁ, (Śrīmad-Bhāgavatam 10.47.61) expressing an aspiration for atomic presence in that plane. To be blessed with the dust of the lotus feet of Rādhārāṇī and Vraja-gopīs, saying what to speak of them, the parama-preṣṭhā-sakhis, the highest type of gopīs, those pastimes in the waters of Rādhā-kuṇḍa are a rare achievement for them.

Higher pastimes than Vṛndāvana are in Govardhana. Higher than that, like our Guru Varga, go from Govardhana to Kusuma-sarovara, collect flowers, serve in Rādhā-kuṇḍa. So in Rādhā-kuṇḍa the highest pastimes, but even to show that there's gradation in everywhere and everything, SarsavatiṬhākura's saying rādhā-kuṇḍa-taṭa, the banks and the waters of Rādhā-kuṇḍa, who we mentioned earlier, Guru Mahārāja saying, "Rādhārāṇī in liquid form." That means in her type of self-giving ātma-samarpaṇam, self-giving to the extremes. That's her method of worship or service. So it's qualitatively, even within devotional world, higher and superior to everything else. And what is being said in this verse of RūpaGosvāmī? The premaika-niṣṭha-bhaktas, means like Nārada, Uddhava, because we see Uddhava saying āsāmahocaraṇa-reṇu-juṣāmahaṁsyāṁ, (Śrīmad-Bhāgavatam 10.47.61) expressing an aspiration for atomic presence in that plane. To be blessed with the dust of the lotus feet of Rādhārāṇī and Vraja-gopīs, saying what to speak of them, the parama-preṣṭhā-sakhis, the highest type of gopīs, those pastimes in the waters of Rādhā-kuṇḍa are a rare achievement for them.

So that said, Mahāprabhu comes down here into this world bahiraṅgasaṅgekarenāma-saṅkīrtana and with His devotees in general He's distributing Kṛṣṇa-prema, through nāma-saṅkīrtana. In His private life, antaraṅga-saṅgekare rasa-āsvādana. He's tasting rasa with SvarūpaDāmodara, more specifically SvarūpaDāmodara, and Rāmānanda. So this is, what are we saying? Mahāprabhu Himself said, it's like the legendary gold of heaven. It's not a thing of this world. So then, we think "What is He distributing?" Yes. This thing that is not of this world, that's what He's distributing. He's making that available to everyone, but in consideration of how high and exalted it is, then ... how many people have climbed Everest? A few, so we can understand that when you're talking about the highest achievement, it doesn't make the achievement any less high but that there aren't masses of people who have acquired this, we're told ... read Bhagavad-gītā. Beginning of the Gītā, manusyānāṁsahasreṣu, kaścinmāṁvettitattvataḥ.out of many thousands of men, one may be interested in spiritual culture. And out of many thousands of such persons, someone may become a mukta, a liberated soul.

So that said, Mahāprabhu comes down here into this world bahiraṅgasaṅgekarenāma-saṅkīrtana and with His devotees in general He's distributing Kṛṣṇa-prema, through nāma-saṅkīrtana. In His private life, antaraṅga-saṅgekare rasa-āsvādana. He's tasting rasa with SvarūpaDāmodara, more specifically SvarūpaDāmodara, and Rāmānanda. So this is, what are we saying? Mahāprabhu Himself said, it's like the legendary gold of heaven. It's not a thing of this world. So then, we think "What is He distributing?" Yes. This thing that is not of this world, that's what He's distributing. He's making that available to everyone, but in consideration of how high and exalted it is, then ... how many people have climbed Everest? A few, so we can understand that when you're talking about the highest achievement, it doesn't make the achievement any less high but that there aren't masses of people who have acquired this, we're told ... read Bhagavad-gītā. Beginning of the Gītā, manusyānāṁsahasreṣu, kaścinmāṁvettitattvataḥ.out of many thousands of men, one may be interested in spiritual culture. And out of many thousands of such persons, someone may become a mukta, a liberated soul.

koṭi-mukta-madhye `durlabha' ekakṛṣṇa-bhakta
(ŚrīCaitanya-caritāmṛta Madhya-līlā, 19.148)
Mahāprabhu's teachings to RūpaGosvāmī, and out of 10 million liberated souls, `durlabha' eka, there may be one devotee of Kṛṣṇa. So in consideration of that, that there are hundreds of thousands around the world, and millions of people in India who have some appreciation for Kṛṣṇaconsciousnes,s and Kṛṣṇa conception, that's extraordinary. So, it's by the grace of Mahāprabhu that this opportunity is being extended to everyone, but how much are we willing to pay for that? In the famous śloka
kṛṣṇa-bhakti-rasa-bhāvitāmatiḥ
krīyatāṁyadikuto ’pi labhyate
tatralaulyamapimūlyamekalaṁ
janma-koṭi-sukṛtairnalabhyate
(ŚrīCaitanya-caritāmṛta Madhya-līlā, 8.70)
You won't get this 10 million births of just doing the right thing, what does it have to be? Laulyam, genuine hungry or hankering. Guru Mahārāja says, it's interesting another word I was surprised that was within his vocabulary. He said, "What is the word? No haggling? Over the price?" He used that word. He said, if this is it, you don't haggle over the price, but what is that price? It's told, hunger, hankering. That has to be something genuine.

koṭi-mukta-madhye `durlabha' ekakṛṣṇa-bhakta
(ŚrīCaitanya-caritāmṛta Madhya-līlā, 19.148)
Mahāprabhu's teachings to RūpaGosvāmī, and out of 10 million liberated souls, `durlabha' eka, there may be one devotee of Kṛṣṇa. So in consideration of that, that there are hundreds of thousands around the world, and millions of people in India who have some appreciation for Kṛṣṇaconsciousnes,s and Kṛṣṇa conception, that's extraordinary. So, it's by the grace of Mahāprabhu that this opportunity is being extended to everyone, but how much are we willing to pay for that? In the famous śloka
kṛṣṇa-bhakti-rasa-bhāvitāmatiḥ
krīyatāṁyadikuto ’pi labhyate
tatralaulyamapimūlyamekalaṁ
janma-koṭi-sukṛtairnalabhyate
(ŚrīCaitanya-caritāmṛta Madhya-līlā, 8.70)
You won't get this 10 million births of just doing the right thing, what does it have to be? Laulyam, genuine hungry or hankering. Guru Mahārāja says, it's interesting another word I was surprised that was within his vocabulary. He said, "What is the word? No haggling? Over the price?" He used that word. He said, if this is it, you don't haggle over the price, but what is that price? It's told, hunger, hankering. That has to be something genuine.

When ŚyāmānandaPrabhu asked Guru Mahārāja, he said then, "How to acquire this hunger? If that's the key, that you have this genuine hunger or hankering how to acquire that hunger?" Guru Mahārāja said associate with the hungry. By associating with them they'll awaken that hunger within you." So even for mundane achievement, we see that people like the Olympians, the Olympic pursuit of a gold-medal dictates their lifestyle, their diet, their love-life, everything. Everything's geared toward this one achievement.
Means they'll have to wake up early in the morning and do their, what is it?
Reply: Training.
BSG: Training, whatever the field, it will dictate every aspect of their life including what their diet is, when they go to bed, when they rise, how much social life, everything for this pursuit. And knowing that only one person will get the gold-medal, and if you say to all the others who didn't get the gold-medal, "Do you think the last four years all the training was a waste of time?" They go, "No, no, no, no." They'll say something like, "I was happy to compete." They can say that about the Olympics and mean it. Say, "No. It's not dependent upon whether you get the gold-medal or not." They're saying, "I'm in love with this sport, so I don't consider wasted my time." They can say that, and feel it genuinely. I'm not mocking them. I'm admiring them because I think it's real, relatively speaking. Back to question number one.

When ŚyāmānandaPrabhu asked Guru Mahārāja, he said then, "How to acquire this hunger? If that's the key, that you have this genuine hunger or hankering how to acquire that hunger?" Guru Mahārāja said associate with the hungry. By associating with them they'll awaken that hunger within you." So even for mundane achievement, we see that people like the Olympians, the Olympic pursuit of a gold-medal dictates their lifestyle, their diet, their love-life, everything. Everything's geared toward this one achievement.
Means they'll have to wake up early in the morning and do their, what is it?
Reply: Training.
BSG: Training, whatever the field, it will dictate every aspect of their life including what their diet is, when they go to bed, when they rise, how much social life, everything for this pursuit. And knowing that only one person will get the gold-medal, and if you say to all the others who didn't get the gold-medal, "Do you think the last four years all the training was a waste of time?" They go, "No, no, no, no." They'll say something like, "I was happy to compete." They can say that about the Olympics and mean it. Say, "No. It's not dependent upon whether you get the gold-medal or not." They're saying, "I'm in love with this sport, so I don't consider wasted my time." They can say that, and feel it genuinely. I'm not mocking them. I'm admiring them because I think it's real, relatively speaking. Back to question number one.

Or, as Guru Mahārāja, alluded a similar type example. I've just modified a little bit for modern consumption, but research scientists, people, they're studying. They want to get a cure for cancer. They've been working on this for what 100 years? At least. Some people, they've dedicated the major part of their adult lives to this pursuit. They wake up every day. Sometimes they wake up in the middle of the night and write something down, an idea about it. They've been doing this for 100 years, going to the best schools, spending all their time, obsessed with finding a cure for cancer. And they haven't found a cure yet. But if you told those people, "Do you think that all of that study and school and the time you put into this was a waste of your time and energy?" They'll go, "No, no. If I contributed even remotely to moving the needle on this, I consider it, it's so high, it's so noble, it's worth all of it. Worth all the so-called failure." And again I'm not mocking them. I'm expressing admiration, so they can feel that way about cancer research, or Olympians training for that.
So what if someone says that the pursuit of Kṛṣṇa consciousness is so high, so noble. They say, "Yeah but you didn't get it, did you? Do you consider that that was a waste of time? All the time and energy you put into Kṛṣṇa culture and by your own admission, and we hear even great Vaiṣṇavas are saying sayingthey're not Kṛṣṇa conscious. Your ultimate personification this CaitanyaMahāprabhu, He says, 'naprema-gandha 'stidurāpi.' 'I don't have a scent of the fragrance of Kṛṣṇa-prema, what to speak of a drop.' Wait." Someone is saying. "No. He came, He descended in the world to distribute that substance, to everyone." So then we are perplexed.

Or, as Guru Mahārāja, alluded a similar type example. I've just modified a little bit for modern consumption, but research scientists, people, they're studying. They want to get a cure for cancer. They've been working on this for what 100 years? At least. Some people, they've dedicated the major part of their adult lives to this pursuit. They wake up every day. Sometimes they wake up in the middle of the night and write something down, an idea about it. They've been doing this for 100 years, going to the best schools, spending all their time, obsessed with finding a cure for cancer. And they haven't found a cure yet. But if you told those people, "Do you think that all of that study and school and the time you put into this was a waste of your time and energy?" They'll go, "No, no. If I contributed even remotely to moving the needle on this, I consider it, it's so high, it's so noble, it's worth all of it. Worth all the so-called failure." And again I'm not mocking them. I'm expressing admiration, so they can feel that way about cancer research, or Olympians training for that.
So what if someone says that the pursuit of Kṛṣṇa consciousness is so high, so noble. They say, "Yeah but you didn't get it, did you? Do you consider that that was a waste of time? All the time and energy you put into Kṛṣṇa culture and by your own admission, and we hear even great Vaiṣṇavas are saying sayingthey're not Kṛṣṇa conscious. Your ultimate personification this CaitanyaMahāprabhu, He says, 'naprema-gandha 'stidurāpi.' 'I don't have a scent of the fragrance of Kṛṣṇa-prema, what to speak of a drop.' Wait." Someone is saying. "No. He came, He descended in the world to distribute that substance, to everyone." So then we are perplexed.

He says He didn't have a scent of the fragrance, what to speak of a drop of that substance, and Prabodhānanda Sarasvati Ṭhākura is saying viśvaṁgaura-rasemagnaṁsparśo’pi, (ŚrīCaitanyaCandrāmṛta, 115) you flooded the universe with Kṛṣṇa-prema and Gaura-prema, too. So we can conclude then that those who have some real appreciation for this, even the remotest connection, and the remotest possibility of its attainment is a thrill, is inspiring. For all the effort that will be put into that culture, it could be lifetimes. If you understand what it is, they're very happy to have that awareness, or that consciousness. And whether it's this lifetime, a hundred lifetimes, a thousand lifetimes, janma-koṭi-sukṛtairnalabhyate. It's alright.
When ŚrīlaSarasavatiṬhākura was giving second initiation, mantra-dīkṣa to someone, Guru Mahārāja was there, and the person left and went on saṅkīrtana, and they could still hear them. They're discussing with another initiate. And they're Saṅskṛtians, they know some Saṅskṛt of course, raised in that culture and this line about puṣpa-bāna, flower arrows. They're wondering what is that meaning there. And it's within earshot of Sarasvati Ṭhākura, and Guru Mahārāja said he turned to them and had this look on his face of such great disappointment like those Vraja-gopis who discovered Nārāyaṇa in the bushes. Really disappointed, and he said, "I've been trying to. It says flower arrows, but offer flowers to the holy body of Kṛṣṇa ..." He said, "For so long but as yet I am unsuccessful." And Guru Mahārāja said it was as if he was saying that lifetimes, millions of lifetimes, and as yet I am unsuccessful.

He says He didn't have a scent of the fragrance, what to speak of a drop of that substance, and Prabodhānanda Sarasvati Ṭhākura is saying viśvaṁgaura-rasemagnaṁsparśo’pi, (ŚrīCaitanyaCandrāmṛta, 115) you flooded the universe with Kṛṣṇa-prema and Gaura-prema, too. So we can conclude then that those who have some real appreciation for this, even the remotest connection, and the remotest possibility of its attainment is a thrill, is inspiring. For all the effort that will be put into that culture, it could be lifetimes. If you understand what it is, they're very happy to have that awareness, or that consciousness. And whether it's this lifetime, a hundred lifetimes, a thousand lifetimes, janma-koṭi-sukṛtairnalabhyate. It's alright.
When ŚrīlaSarasavatiṬhākura was giving second initiation, mantra-dīkṣa to someone, Guru Mahārāja was there, and the person left and went on saṅkīrtana, and they could still hear them. They're discussing with another initiate. And they're Saṅskṛtians, they know some Saṅskṛt of course, raised in that culture and this line about puṣpa-bāna, flower arrows. They're wondering what is that meaning there. And it's within earshot of Sarasvati Ṭhākura, and Guru Mahārāja said he turned to them and had this look on his face of such great disappointment like those Vraja-gopis who discovered Nārāyaṇa in the bushes. Really disappointed, and he said, "I've been trying to. It says flower arrows, but offer flowers to the holy body of Kṛṣṇa ..." He said, "For so long but as yet I am unsuccessful." And Guru Mahārāja said it was as if he was saying that lifetimes, millions of lifetimes, and as yet I am unsuccessful.

Then we can think, oh my God. That's the leader? He's saying that? What hope is there for us? But when Guru Mahārāja hears that what is his reading and understanding? That Kṛṣṇa consciousness is so high, so noble, so compelling, that after millions of lifetimes of not achieving, one cannot give the pursuit. What sort of thing is that?
Most things after a certain amount of time we call it quits. Seeing this, millions of lifetimes so compelling, so attractive, can't give it up. That's why RūpaGosvāmī is saying in his śloka, if you want to remain attached to the things within your temporary field of vision, don't go to see Govinda on the banks of the Yamunā, on the Keśi-ghāṭa, the moonlight shining. It's too intoxicating. It will ruin everything for you. You won't be able to forget that. Lifetime after ... you won't be able to forget.
What it points to is the good fortune which is the grace of our guru-varga. The opportunity they've extended us. Sometimes Gurudeva would look at us and he would start to smile and shake his head and say, "You don't know how wonderful your future is." He does. He can see that, our serving potential, and he knows inevitably it will be expressed. In the śloka, jñāneprayāsamudapāsyanamantaeva, (ŚrīmadBhāgavatam 10.14.3) it says sthānesthitāḥśruti-gatāṁtanu-vāṇ-manobhir. Whatever your position is, beginning from Kṛṣṇa's agent, someone who really has some love and affection for Kṛṣṇa, it's infused in what they say.

Then we can think, oh my God. That's the leader? He's saying that? What hope is there for us? But when Guru Mahārāja hears that what is his reading and understanding? That Kṛṣṇa consciousness is so high, so noble, so compelling, that after millions of lifetimes of not achieving, one cannot give the pursuit. What sort of thing is that?
Most things after a certain amount of time we call it quits. Seeing this, millions of lifetimes so compelling, so attractive, can't give it up. That's why RūpaGosvāmī is saying in his śloka, if you want to remain attached to the things within your temporary field of vision, don't go to see Govinda on the banks of the Yamunā, on the Keśi-ghāṭa, the moonlight shining. It's too intoxicating. It will ruin everything for you. You won't be able to forget that. Lifetime after ... you won't be able to forget.
What it points to is the good fortune which is the grace of our guru-varga. The opportunity they've extended us. Sometimes Gurudeva would look at us and he would start to smile and shake his head and say, "You don't know how wonderful your future is." He does. He can see that, our serving potential, and he knows inevitably it will be expressed. In the śloka, jñāneprayāsamudapāsyanamantaeva, (ŚrīmadBhāgavatam 10.14.3) it says sthānesthitāḥśruti-gatāṁtanu-vāṇ-manobhir. Whatever your position is, beginning from Kṛṣṇa's agent, someone who really has some love and affection for Kṛṣṇa, it's infused in what they say.

I read this one purport of Prabhupāda. It was so beautiful and mysterious and insightful I had to read it several times to be sure that I wasn't hallucinating what I was reading. And Prabhupāda said, it's in the fourth canto (ŚrīmadBhāgavatam 4.20.25) and about Kṛṣṇa-kathā, and he said, "When the pure devotees speak about Kṛṣṇa ..." He said, "The saffron mercy particles of the lotus feet of Kṛṣṇa are infused in their voice, so when you hear their voice, the saffron mercy particles of the lotus feet of Kṛṣṇa enter your heart." So Guru Mahārāja says once that has happened, the experts say, today or tomorrow, it's just a matter of time. And the devotees who understand, just a glimpse of this prospect, their happiness is knowing that we're going in the right direction.
They're not interested in so-called achievement dealing with the infinite. Gurudeva, it's given by Śrīmad Bhakti PremikaSiddhāntiMahārāja in the religion of the heart collection of ŚrīlaGurudeva's talks about the effects of Śyāma-nāma in the ear of ŚrīmatiRādhārāṇī from either Vidyāpati, or Caṇḍīdāsa, and the point is made there, no amount of association with Kṛṣṇa will ever be satisfying. One will always be left in a position of hankering. So if we understand, that means there's hope in our present position, because the only realistic position for us at present is hankering in separation. So how wonderful that is something that's actually relevant to our present situation. We're told it's rarely achieved by Brahmā, Śiva, Uddhava, Nārada. We have to start thinking in a different way about that. It doesn't say never. That's what Mahāprabhu is distributing.
anarpita-carīṁcirātkaruṇayāvatīrṇaḥkalau
samarpayitumunnatojjvala-rasāṁsva-bhakti-śriyam
hariḥpuraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadāhṛdaya-kandaresphuratuvaḥśacī-nandanaḥ
(ŚrīCaitanya-caritāmṛtaĀdi-līlā, 1.4)

I read this one purport of Prabhupāda. It was so beautiful and mysterious and insightful I had to read it several times to be sure that I wasn't hallucinating what I was reading. And Prabhupāda said, it's in the fourth canto (ŚrīmadBhāgavatam 4.20.25) and about Kṛṣṇa-kathā, and he said, "When the pure devotees speak about Kṛṣṇa ..." He said, "The saffron mercy particles of the lotus feet of Kṛṣṇa are infused in their voice, so when you hear their voice, the saffron mercy particles of the lotus feet of Kṛṣṇa enter your heart." So Guru Mahārāja says once that has happened, the experts say, today or tomorrow, it's just a matter of time. And the devotees who understand, just a glimpse of this prospect, their happiness is knowing that we're going in the right direction.
They're not interested in so-called achievement dealing with the infinite. Gurudeva, it's given by Śrīmad Bhakti PremikaSiddhāntiMahārāja in the religion of the heart collection of ŚrīlaGurudeva's talks about the effects of Śyāma-nāma in the ear of ŚrīmatiRādhārāṇī from either Vidyāpati, or Caṇḍīdāsa, and the point is made there, no amount of association with Kṛṣṇa will ever be satisfying. One will always be left in a position of hankering. So if we understand, that means there's hope in our present position, because the only realistic position for us at present is hankering in separation. So how wonderful that is something that's actually relevant to our present situation. We're told it's rarely achieved by Brahmā, Śiva, Uddhava, Nārada. We have to start thinking in a different way about that. It doesn't say never. That's what Mahāprabhu is distributing.
anarpita-carīṁcirātkaruṇayāvatīrṇaḥkalau
samarpayitumunnatojjvala-rasāṁsva-bhakti-śriyam
hariḥpuraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadāhṛdaya-kandaresphuratuvaḥśacī-nandanaḥ
(ŚrīCaitanya-caritāmṛtaĀdi-līlā, 1.4)

Believe what RūpaGosvāmī says. And be happy to be even remotely connected with Kṛṣṇa consciousness. And the Vaiṣṇavas, kṛpābuddhiryaḥ para-duḥkha-duḥkhī And that point, the only sadness for the Vaiṣṇava is seeing, "Oh, people do not in forgetfulness or the absence of this divine substance." and see them suffering. Sarasvati Ṭhākura said, when they're asleep dreaming so much just insanity basically, then you wake up and more insanity, until you go to sleep again.
'dvaite' bhadrabhadra-jnana, saba - 'manodharma'
'eibhala, eimanda', - eisaba 'bhrama'
(ŚrīCaitanya-caritāmṛtaAntya-līlā, 4.26)

Believe what RūpaGosvāmī says. And be happy to be even remotely connected with Kṛṣṇa consciousness. And the Vaiṣṇavas, kṛpābuddhiryaḥ para-duḥkha-duḥkhī And that point, the only sadness for the Vaiṣṇava is seeing, "Oh, people do not in forgetfulness or the absence of this divine substance." and see them suffering. Sarasvati Ṭhākura said, when they're asleep dreaming so much just insanity basically, then you wake up and more insanity, until you go to sleep again.
'dvaite' bhadrabhadra-jnana, saba - 'manodharma'
'eibhala, eimanda', - eisaba 'bhrama'
(ŚrīCaitanya-caritāmṛtaAntya-līlā, 4.26)

Caritāmṛtam saying, bhadraabhadra, means good or bad in this world it's all a dream. It's all a mistake. So saying it's good or bad is like a dream. Good or bad, it's a dream, no substance there. So in this world of no substance, to by the grace of our guru-varga, come in connection with genuine Kṛṣṇa conscious substance, how fortunate we are. And as Gurudeva was saying, "You don't know." But I was saying, "But Mahārāja, you do, and that gives me some hope. But I believe you and Guru Mahārāja. I can't see it if I look at myself. I am acquainted with this ill-conceived self. But you say I have some prospect. You and Guru Mahāraja and Prabhupāda, you all say we have some prospect.
We believe it. It must be true.
So our faith is in the vision of the Vaiṣṇavas. And they see us in terms of our serving potential. Which is our reality potential,
muktirhitvānyathārūpaṁ
sva-rūpeṇavyavasthitiḥ
(ŚrīmadBhāgavatam 2.10.6)

Caritāmṛtam saying, bhadraabhadra, means good or bad in this world it's all a dream. It's all a mistake. So saying it's good or bad is like a dream. Good or bad, it's a dream, no substance there. So in this world of no substance, to by the grace of our guru-varga, come in connection with genuine Kṛṣṇa conscious substance, how fortunate we are. And as Gurudeva was saying, "You don't know." But I was saying, "But Mahārāja, you do, and that gives me some hope. But I believe you and Guru Mahārāja. I can't see it if I look at myself. I am acquainted with this ill-conceived self. But you say I have some prospect. You and Guru Mahāraja and Prabhupāda, you all say we have some prospect.
We believe it. It must be true.
So our faith is in the vision of the Vaiṣṇavas. And they see us in terms of our serving potential. Which is our reality potential,
muktirhitvānyathārūpaṁ
sva-rūpeṇavyavasthitiḥ
(ŚrīmadBhāgavatam 2.10.6)

Hare Kṛṣṇa
Hari ha-
What?
Comment: There is a message from Prāṇeśvara dd.
BSG: She's from where? China?
Reply: No, according to Avatar, she doesn't look Chinese. I don't know where is she from.
BSG: Okay. Didn't even know.
Reply: Prāṇeśvari dd. Jaya Nitai! Humble praṇāmas, Mahārāja. Thank you so much for sharing all this nectar in a way we can readily understand. We need every day. May heavens keep blessing you with with health and realizations.

Hare Kṛṣṇa
Hari ha-
What?
Comment: There is a message from Prāṇeśvara dd.
BSG: She's from where? China?
Reply: No, according to Avatar, she doesn't look Chinese. I don't know where is she from.
BSG: Okay. Didn't even know.
Reply: Prāṇeśvari dd. Jaya Nitai! Humble praṇāmas, Mahārāja. Thank you so much for sharing all this nectar in a way we can readily understand. We need every day. May heavens keep blessing you with with health and realizations.

BSG: Hare Kṛṣṇa!
[sings]
hariharayenamaḥkṛṣṇayādavāyanamaḥ
yādavāyamādhavāyakeśavāyanamaḥ
gopālagovindarāmaśrī-madhusūdana
giridhārīgopīnāthamadana-mohana
śrī-caitanya-nityānandaśrī-advaitacandra
gadādhara-śrīvāsādigaura-bhakta-vṛnda
jaya-rūpasanātanabhaṭṭa-raghunātha
śrī-jīvagopāla-bhaṭṭadāsa-raghunātha
eichayagosāirkaricaraṇavandana
jāhāhaitevighna-nāśaabhīṣṭa-pūraṇa
eichayagosāijāra-muitāradāsa
tāṅa-sabārapada-reṇu mora pañca-grāsa
tāderacaraṇa-sevi-bhakta-sane vāsa
janamejaname mora eiabhilāṣa
eichayagosāiyabevrajekoilāvāsa
rādhā-kṛṣṇa-nitya-līlākarilāprakāśa
ānandebalaharibhajavṛndāvana
śrī-guru-vaiṣṇava-pademajāiyā mana
śrī-guru-vaiṣṇava-pada-padmakoriāśa
hari-nāma-saṅkīrtanakahenarottamadāsa

BSG: Hare Kṛṣṇa!
[sings]
hariharayenamaḥkṛṣṇayādavāyanamaḥ
yādavāyamādhavāyakeśavāyanamaḥ
gopālagovindarāmaśrī-madhusūdana
giridhārīgopīnāthamadana-mohana
śrī-caitanya-nityānandaśrī-advaitacandra
gadādhara-śrīvāsādigaura-bhakta-vṛnda
jaya-rūpasanātanabhaṭṭa-raghunātha
śrī-jīvagopāla-bhaṭṭadāsa-raghunātha
eichayagosāirkaricaraṇavandana
jāhāhaitevighna-nāśaabhīṣṭa-pūraṇa
eichayagosāijāra-muitāradāsa
tāṅa-sabārapada-reṇu mora pañca-grāsa
tāderacaraṇa-sevi-bhakta-sane vāsa
janamejaname mora eiabhilāṣa
eichayagosāiyabevrajekoilāvāsa
rādhā-kṛṣṇa-nitya-līlākarilāprakāśa
ānandebalaharibhajavṛndāvana
śrī-guru-vaiṣṇava-pademajāiyā mana
śrī-guru-vaiṣṇava-pada-padmakoriāśa
hari-nāma-saṅkīrtanakahenarottamadāsa

hare kṛṣṇa hare kṛṣṇa
kṛṣṇakṛṣṇa hare hare
harerāma hare rāma
rāmarāma hare hare
nitai-gauraharibala, haribala, haribala, gauraharibala

hare kṛṣṇa hare kṛṣṇa
kṛṣṇakṛṣṇa hare hare
harerāma hare rāma
rāmarāma hare hare
nitai-gauraharibala, haribala, haribala, gauraharibala

Jaya oṁviṣṇupādaparamahaṁsaparivrājakācāryaaṣṭottara-śataśrīśrīmadśrīla bhakti sundāragovinda deva-gosvāmīmahārājakī, jaya!
Jaya oṁviṣṇupādaśrīla bhakti rakṣakaśrīdhara deva-gosvāmīmahārājakī, jaya!
Bhagavānśrīlabhaktisiddhāntasarasvatiṭhākurakī, jaya!
Jaya sa-parikaraśrīśrī guru-gaurāṅga, govinda-sundārajiukī, jaya!

Jaya oṁviṣṇupādaparamahaṁsaparivrājakācāryaaṣṭottara-śataśrīśrīmadśrīla bhakti sundāragovinda deva-gosvāmīmahārājakī, jaya!
Jaya oṁviṣṇupādaśrīla bhakti rakṣakaśrīdhara deva-gosvāmīmahārājakī, jaya!
Bhagavānśrīlabhaktisiddhāntasarasvatiṭhākurakī, jaya!
Jaya sa-parikaraśrīśrī guru-gaurāṅga, govinda-sundārajiukī, jaya!