The origins of individuality

We are subjective beings looking for love, beauty and happiness, despite of our different nationality, culture and backgroundings. And at the same time, we are all unique and different — so in which way we are all different and how does this individuality come into existence, where is it from, originally? — From Krishna [санскрит]. That we're the [непонятно] of Krishna, his parts sometimes describes as the [infintesmo] complementary aspects of the Infinite. So, whatever his nature is we [part take] of that to a certain degree. So, Krishna is unique and an individual, individual qualities, characteristics, personality, even when he expends himself. He can expend themselves into unique forms.

Devotee: We are subjective beings looking for love, beauty and happiness, despite of our different nationality, culture and background. And at the same time, we are all unique and different. So, in which way we are all different, and how does this individuality come into existence. Where is it from, originally?
Goswāmī Mahārāj: From Kṛṣṇa; mamaivāṁśo jīva-lokejīva-bhūtaḥ sanātanaḥ (ṢB: 15.7).That, we're the aṁśaḥ of Kṛṣṇa; his parts. Sometimes describes as the infinitesimal, complementary aspects of the Infinite. So, whatever His nature is, we part take of that, to a certain degree. So, Kṛṣṇa is unique and an individual. Individual qualities, characteristics, personality. Even when he expends Himself, He can expend Himself into unique forms.

So, as pattern parcel of Krishna we're similar we're told like sun and the sunrays. The sunray has similar qualities to the sun but the difference is in magnitude. Infinite magnitude and finite magnitude. Sometimes Shrila Guru Maharaj says — “Jivas almost that imaginary, the [санскрит] imaginary quantity, practically, very small [санскрит]”. [непонятно] of position but the beauty is in individuality. Is like this question says from China, from [непонятно]. So, people in the west they thought all Chineese people are the same. (Laughing) or that they look the same or similar. But I can tell you if you spend one say in China, you'll realize that's not true.

So, as part and parcel of Kṛṣṇa we're similar. We're told, “Like Sun, and the sun-rays.” The sun-ray has similar qualities to the Sun, but the difference is in magnitude. Infinite magnitude, and finite magnitude. Sometimes Śrīlā Guru Mahārāj says, “jīva's— almost, the imaginary, the taṭastha—imaginary quantity.” Practically, very small;
keśāgra-śata-bhāgasya
śatāṁśa-sadṛśātmakaḥ
jivaḥ sūkṣma-svarūpo ’yaṁ
saṅkhyātīto hi cit-kaṇaḥ
(Śrī Caitanya-charitāmṛta: Madhya 19. 140 )
sūkṣma—minuteness of position. But the beauty is in individuality. Is like this question says, from China, from Līlāvatī. So, people in the west they thought all Chinese people are the same.[laughing] Or, that they look the same, or similar. But, I can tell you, if you spend one day in China, you'll realize—that's not true.

And Jamuna in your hometown, how many groups are there? — Fifty-six minorities. Sixty-six, fifty-six. Fifty-six in her town (laughing) means like people who look a little differently, right, I mean, not to [reduce] to that. But so, Guru Maharadj will go so far as to say —“No to atoms are identical.” He takes it to an extreme degree. And so this is good news for us too. We are not satisfied with how we are at present but it's reassuring to know that we're individuals. I don't find any solace or any prospect in an idea that we're all going to merge into something and become identical. Like I mentioned previously about [непонятно] this world, so called [living/leading] authority in Hinduism under prospect of merging. And one [непонятно] — “I don't know if I want to be.” Simple thing but true.

And Yamunā, in your hometown, how many groups are there?
Devotee: Fifty-six minorities.
Goswāmī Mahārāj: Sixty-six...
Devotee: Fifty-six.
Goswāmī Mahārāj: Fifty-six. Fifty-six in her town. [laughing] Means, like people who look a little differently, right? I mean, not to reduce it to that, but... So, Guru Mahārāj will go so far, as to say, “No two atoms are identical.” He takes it to an extreme degree. And, so, this is good news for us, too. We are not satisfied with, how we are at present, but it's reassuring to know, that we're individuals. I don't find any solace or any prospect in the idea that we're all going to merge into something, and become identical. Like I mentioned previously about A. L. Basham. This—world's, so called, leading authority on Hinduism, and the prospect of merging, and oneness. And he said, “I don't know if I want to be you.” Simple thing, but true.

So, as imperfect as we might be, unqualified in different ways, still we'd like to retain our individuality. When Krishna says — [санскрит] in elaborated position they merge into me. As how the mayavadis like to translate that. But Guru Maharadj said — “What is Krishna we need to understand first.” So, as we hear in an example king means clean, kingdom, prince, princesses, subjects. So, Krishna to merge into that, to enter into his group is more to the point. [санскрит] The Bhagavatam announces that liberation proper means that discovering or uncovering of one’s unique individual identity.

So, as imperfect as we might be, unqualified in different ways, still we'd like to retain our individuality. When Kṛṣṇa says: ...viśate tad-anantaram (Bg:18.55) in the liberated position, they merge into me. It's how the māyāvādis like to translate that. But Guru Mahārāj said, “What is Kṛṣṇa—we need to understand first.” So, as we hear in an example: King, means Queen; kingdom, princes, princesses, subjects. So, Kṛṣṇa—to merge into that, to enter into His group—is more to the point. ...muktir hitvānyathā-rūpaṁ svarūpeṇa vyavasthitiḥ (Cc: Madhya 24.135) The Bhāgavatam announces that liberation proper, means the discovering or uncovering of one’s unique individual identity.

But, we might say that people in a modern world, would say, “Oh, yeah, I'm... I favor this.” You know, what do you call it—individual expression, and being myself—self-expression, through social networking and other medium. But Guru Mahārāj will remind us, that at present, in the words of Manu; tamasā bahu rūpeṇa veṣṭitāḥ karmahetunā (M:1.49a)—we're dressed in our karma. That identity, that we so cherish— that unique self, is buried under layers of ego, intellect, mind, acquired prejudice, acquired tendency. Prabhupāda would point out very simple things, like national identity; nationality, gender.

But, we might say that people in a modern world, would say — “Oh, yeah, I'm ...” I favour this, you know, what do you call it, individual expression and being myself, self-expression through social networking and other medium. But Guru Maharadj will remind us that at present in the words of [санскрит] we're dressed in our Karma. That identity that we so cherish, that unique self is buried under layers of ego, intellect, mind, acquired prejudice, acquired tendency. Prabhupad would point out very simple things, like national identity, nationality, gender.

So, when it comes to self-expression, which self are we expressing? In Sanskrit we have the word saṁskāra; means mental impressions. Lifetime after lifetime—impressions upon the mind, to reach our present position. So, this 'self ' that we hold so near and dear, and want to express—is it, really, that innate self, the svarūp, our finer aspect? It was… Guru Mahārāj's uses this expression, it comes from Alexander Pope, famous English poet: “To err is human.” The second half of that can also be discover— “To forgive is divine.” And he says, “To err is human.” So, and all of its implications— to err in conceiving who we are, our actual identity, our potential.

So, when it comes to self-expression, which self are we expressing? In sanskrit we have the word samskara means mental impressions. Lifetime after lifetime impressions upon the mind to reach our present position.So, this that we hold so near and dear and want to express, is it really that innate self, the svarup, our finner aspect? It was… Guru Maharaj uses this expression, it comes from Alexander Pope, famous English poet — to error is human. The second half of that can also be [discovered] — to forgive is devine. To error is human. So, and all of its implications to error and conceiving who we are, our actual identity, our potential.

So, Śrīlā Guru Mahārāj used that too, as in introduction to his essay, called, “Śrī Guru and His Grace.” He says, “To error is human, but there is an element within us, that seeks perfection. That's that unique self, that has a unique relationship with Kṛṣṇa.” Even as devotees, we will say, there's: śānta-rāsa, dāsya-rāsa, sakhya-rāsa, vātsalya-rāsa, mādhurya-rāsa, subdivided. And, we'll say, they're āśraya-vigrahas for each one of this rāsas; like, archetypes of them. But still, and add to that, in the pastimes of Kṛṣṇa, sometimes there're descriptions of other devotees merging with Yaśodā;
Nanda-Yaśodā, Droṇa-Dhārā, things like this.

So, Shrila Guru Maharaj used that to as in introduction to his essay called “Shi Guru and His Grace”. He says —“To error is human but there is an element within us that seeks perfection.” That that's unique self, that has a unique relationship with Krishna. Even as devotees we will say there's [shanta rasa санскрит] subdivided. And we'll say there are [санскрит] for each one of this rasas. Like ... archetypes of them. But still and ... [an add] to that in the pastimes of Krishna, sometimes there're descriptions of other devotees merging with Yashoda, Nanda Yashoda [Dronadar] things like this.

Guru Mahārāj will say, “Not merging in a sense of losing their identity, that to be identical with that person, but they're participating in that identity, in that sort of expression. It's... [interrupted- Hare Kṛṣṇa...] It's somewhat inconceivable, but very beautiful. So, they can, how do you say, participate in that identity, without merging and losing their own unique position. Again, in the Daśa-mūla of Bhaktivinod Ṭhākur, he mentioned, the jīvas and bhinnaṃśaṃśḥ; bhedabedha—that they're similar to Kṛṣṇa and different. Like they say here, “Same, same, but different.”

Guru Maharadj will say — “Not merging in a sense of losing their identity but to be identical with that person, but they're participating in that identity and that sort of expression. It's ... Hare Krisna! It's somewhat inconceivable but very beautiful. So, they can ... how do you say ... participate in that identity without merging and losing their own unique possition. Again in the [Dasmul] of Bhaktivinod Thakur, he mentioned that —“Jivas and [санскрит] that they're similar to Krishna and different. ” Like they say here — “Same, same but different.”

So, as Kṛṣṇa, so His offspring. When Guru Mahārāj was pressed about the freedom of jīva-souls, in relations to the omniscients of Kṛṣṇa. If he knows everything, then he must know what you're going to do. How can you, then, possess free will? And Guru Mahārāj response is, “If He knows everything, then does He have free will? Then, He should know what He's going to do, also.” [laughing] So, thank the Lord for yoga- māyā, which allows for all sorts of marvelous pastimes—for the Lord to express His aprākṛta-līlā—humanlike pastimes with apparent limitations.

So, as Krishna so his offspring. When Guru Maharaj was pressed about the freedom of jiva souls and relations to the emanations of Krishna. If he knows everything, then he must know what are you going to do, how can you then possess free will. And Guru Maharaj responses — “If He knows everything then does He have free will? Then He should know what He's going to do, also. ” (Laughing) So, thank the Lord for Yoga Maya, which allows for all sorts of marvelous pastimes for the Lord to express His [непонятно] Lila, humanlike pastimes with apparent limitations.

So, our experience also underscores the concept of individuality. We see, everyone here assembled, is unique. People in the same family, family of five or fifteen different people; identical twins. I was on the flight once, and the lady seating next to me had two daughters. They were like, four year old girls, identical twins, and dressed identically. But then the mother started, like, “This one is, like a total, you know—girly girl. And this one is completely different than that.” But, they look identical, they are the same genetic make-up, but they're unique.

So, our experience also underscores the concept of individuality. We see everyone here assembled is unique. People in the same family, family of five or fifteen, different people, identical twins. I was on the flight once and the lady seating next to me had two daughters, they were like four year old girls, identical twins and dressed identically. But then the mother started like — “This one is like a total, you know girlie girl and this one is completely different than that.” But they look identical, they are the same genetic make-up, but they're unique.

If we sometimes wonder, there are so many different Viṣṇu forms. They look so similar, how are they unique? What's the difference between Vāmana, Hṛṣīkeśa, Padmanābha, Govinda, Trivikrama? There's the difference. Why we can have all this difference here, but it can't be there. We can imagine that, that it could be some variety in the original, in the spiritual world. But, Kṛṣṇa's acintya-śakti, so, Nārada was astonished to observe His pastimes in Dwārakā, where He have 16,108 Queens. He said, “But, there's one Kṛṣṇa.” But, the same Kṛṣṇa—or 'same-but-different'—He's expanded 16,108 times; acting differently with all the Queens, and their children. So, it demonstrates the ability to expand, and retain...[coughing] retain and extend, individuality

As we sometimes wonder there are so many Vishnu forms, they look so similar, how are they unique? What's the difference between Vamana, Rishikesh [непонятно] Govinda, Trivikram? There'rs the difference, we can have all this difference here but it can't be there, we can imagine that that it could be some variety in the original and the spiritual world. But Krishna [санскрит] so Narada was astonished to observe His pastimes in Dvaraka where's 16108 Queens, he said, but there's one Krishna. But the same Krishna or same but different He's expanded 16108 times acting differently with all the Queens and their children. So, it demonstates the ability to expand, retain and extand individuality

Another question?
Devotee: Another question is about... [interrupted]
Goswāmī Mahārāj: Just one other thing to add, is, that America—they're very proud of the founding principle of this expression, “All men are created equal.” But then someone can point out, “And women?” And they will go, “Oh, yeah—women, they've got equality in the 1970s.” That wasn't so long ago. And then... and people of color (?) And... and, so, I'd like to rephrase this idea, 'cause, I think, it was a little bit... not 19th century. 18th /17th, something. 18th century—seventeen hundreds, it's 18th century; something like that. All beings are eternally unique. That includes men, women and not only human section; animal section, and others. All beings are eternally unique. That is a more comprehensive, and profound notion. Yes?

Another question? Another question is about ... Just one other thing to add is that America, they're very proud of the founding principle of this expression — “All men are created equal”. But then someone can point out — “and women?” [неслышно] women they've got equality in the 1970s that wasn't so long ago. And then ... and people of colour. And so, I'd like to rephrase this idea cuz I think it was a little bit not 19th century 18th, 17th, something 18th century seventeen hundreds it's 18th century something like that. All beings are eternally unique, that includes men, women and not only human section, animal section and others. All beings are eternally unique. That is a more comprehensive and profound notion

Devotee: Gaurāṅga Mahāprabhu did not engaged in mādhurya-rāsa with anyone, during His gaura-līlā on this Earth. But... [interrupted]
Goswāmī Mahārāj: During His what?
Devotee: gaura-līlā... gaura-līlā...
Bhakti Lalitā Didi: His manifested pastimes on this Earth.
Goswāmī Mahārāj: Oh, He did not engaged in material life...
Bhakti Lalitā Didi: mādhurya-rāsa pastimes...
Goswāmī Mahārāj: Oh, yes... right, OK... OK...
Devotee: But, does it exist in a transcendental world of Goloka-Navadwip, and how so?
Goswāmī Mahārāj: Not in gaura-līlā. That is, to misunderstand Gaurāṅga Mahāprabhu. So, He, Kṛṣṇa as in Brahma-saṁhitā; govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. He is puruṣa—not only means male, but 'enjoyer', in this case. So, Kṛṣṇa is the epitome of mādhurya-rāsa pastimes. Supreme Enjoyer.

Yes. Gauranga Mahaprabhu did not engaged in Madhura Rasa with anyone during His Gaura Lila on this Earth. But ... During His what? — Gaura Lila, Gaura Lila ... Oh, He did not engage in material life. Oh, yeah, that's right. OK. Yeah, but does it exist in a transcendental world of GolokaNavadvip and how so? [санскрит] Gaura Lila — that is to misunderstand Gauranga Mahaprabhu. So, He — Krishna as [санскрит] He is Purush, not only means male but enjoyer in this case. So, Krishna is the epitome of Madhura Rasa pastimes. Supreme enjoyer.

Gurudev gave a simple example, once, to understand the difference between Kṛṣṇa and Viṣṇu, and he said, “In Vaikuntha— one Lakṣmī, one Viṣṇu.” And that's a beautiful thing. And Goloka; lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ (Bs:5.29.3) Hundreds, thousands, millions, even billions of gopīs—one Kṛṣṇa. That's Supreme Enjoyer. So, the Mahāprabhu, His līlā, is to experience bhakta-bhāva. As Rūpa Goswāmī's written in Caitanyāṣṭakam;
apāraṁ kasyāpi praṇayi-jana-vṛndasya kutukī
rasa-stomaṁ hṛtvā mādhuryam upabhoktuṁ kam api yaḥ
rucaṁ svām āvavre dyutim iha tadīyāṁ prakaṭayan
sa devaś caitanyākṛtir atitarāṁ naḥ kṛpayatu
(Śrī Caitanya-charitāmṛta: Ādi-līlā: 4.52)
Saying, Kṛṣṇa, that Goloka-Kṛṣṇa—the Supreme Enjoyer—He knows everything about union; the pastimes of union.

Gurudev gave a simple example once to understand the difference between Krishna and Vishnu, he said — “In Vaikuntha one Lakshmi one Vishnu.” And that's a beautiful thing. And Goloka Lakshmi [санскрит] hundreds, thousands, millions even billions of gopis one Krishna. That's Supreme enjoyer. So, the Mahaprabhu, His Lila is to experience [bhaktabhav] As RupaGosvami's written in [санскрит] [санскрит] Saying, Krishna that Goloka Krishna, the Supreme enjoyer, who knows everything about union, the pastimes of union.

Surveying the multitude of gopīs, He saw that One, is not only more qualified than the others, or most qualified—but to the degree, that She cancels all the others;
rādhām ādhāya hṛdaye, tatyāja vraja-sundarīḥ (Gg:3.1-2). It's consistent. This presentation and this observation, and way of seeing—is consistent throughout writings of the Goswāmīs. And, including Jayadev, his Gītā-Govinda. It's quoted by Rāmānanda-Viśākhā-sakhī. And in the Rāmānanda-samvad, Rāmānanda's speaking to Mahāprabhu. And what is Rāmānanda saying, “Actually, I'm like a musical instrument. As you play me, that's the music that comes out.” Because, Mahāprabhu has given so much prays for the beauty of sound, and conception that's coming. But, Rāmānanda's saying, “No, but you're playing me, and making all of this.”

Surveying the maltitude of gopis, He saw that one is not only more qualified than the others or most qualified but to the degree that she cancels all the others. [санскрит] it's consistent, this presentation and this observation and way of seeing is consistent. Throughout writings of the Goswamies and inculing [Jayadev] his Gita Govinda is quoted by Ramananda, Vishaka, Sakhi and in the Ramananda [непонятно] Ramananda speaking to Mahaprabhu and what is Ramananda saying —“Actually I'm like a musical instrument as you play me that's the music that comes out.” Because Mahaprabhu has given so much prays for the beauty of sound and conception is coming Ramananda [непонятно] —“No, but you're playing me and making all of this.”

It’s like the musician praising the instrument—the instrument, praising the musician. That's good, right. So, anyway; ...bhakta-meghe... cayāmṛtāni...(Cc:Madhya 8.1). Like a cloud that it's raining on the ocean. Here's the bhakta, the devotee—Rāmānanda here's like a cloud. But, produced from the ocean of ecstatic emotions of Mahāprabhu. And then raining again that nectarine substance, on the ocean. So, in that Rāmānanda-samvad, quoting Jayadev's Gītā-Govinda, saying, “In the midst of full blown rāsa-līlā, we can say, is billions of gopīs—the ultimate ecstatic dance—they're showing superior qualities of singing and dancing.

It’s like the musician prays in the instrument, the instrument prays in the musician. That's good. So, and [санскрит] Like a cloud that it's raining on the ocean, here's one the[ bhakta], the devotee Ramananda here's like a cloud but produced from the ocean of ecstatic emotions of Mahaprabhu and then raining again that nectarine substance on the ocean. So, in that Ramananda [sambad] quoting [Jayadev] Gita Govinda, saying —“In the midst of full blown Rasa Lila, we can say as billions of gopis, the ultimate ecstatic dance, they're showing superior qualities of singing and dancing.

Viśākhā sings and dances, and everyone is astonished to see that. Then Lalitā is singing and dancing. And Rādhārāṇī is watching all of this, and everyone is filled with enjoyment and happiness. But then, She's thinking, “Am I just part of the group?” So, we're told, like Guru Mahārāj's Deity is Gandharva; means, Rādhārāṇī. She's singing and dancing to capture Kṛṣṇa. So, Śrīmatī Rādhārāṇī, She is singing and dancing. That's inconceivable to us. But, She is singing and dancing, and that suppresses the singing and dancing of all others, and it completely captured Kṛṣṇa. But She's thinking, “So, I'm... But, You think I'm one of the group—and there's a billion here—I'm one of them.”

[Vishaka] sings and dances and everyone is astonished to see that. Then Lalita is singing and dancing. And Radharani is watching all of this and everyone is filled with enjoyment and happiness. But then she's thinking —“Am I just part of the group?” So, we're told like Guru Maharaj [непонятно][санскрит] means, Padharani, She's singing and dancing to capture Krishna. So, ShrimatiRadharani, She is singing and dancing, that's inconceivable to us. But She is singing and dancing and that suppresses the singing and dancing of all others and it completely captured Krishna. But She's thinking —“So, I am ... But you think I am one of the group, there's a billion, here one of them.”

So, She leaves in a half. And Kṛṣṇa's still moved by all the enjoyment. Suddenly, He's feeling, “What happened? The happiness, the pleasure's gone down, it's starting to decrease.” There's a billion. How do you see the absence of One, in the presence of a billion. Kṛṣṇa's thinking, “It's... there's not as much happiness as it was. What happened?” And He sees—Rādhārāṇī has left; One has left and the whole experience has gone down. So, Jayadev Goswāmī writes; rādhām ādhāya hṛdaye, tatyāja vraja-sundarīḥ (Gg:3.1-2). Searching for Śrīmatī Rādhārāṇī, tyāja... tatyāja—Vrajasundar-Kṛṣṇa, rejected all the others. Just that line Rāmānanda's giving, that's enough to demonstrate Her qualities, super qualifications that exceed all others.

So, She leaves in a half and Krishna still moved by all the enjoyment suddenly He's feeling —“What happened?” The happiness, the pleasure's gone down, it's starting to decrease. There's a billion how do you see the absence of one and the presence of a billion. Krishna saying —“It's ... there's not as much happiness as [непонятно] What happened?” And He sees Radharani has left. One has left and the whole experience has gone down. So, JayadevGoswami writes [санскрит] — Searching for ShrimatiRadharani [санскрит] Krishna rejected all the others. Just that line Ramananda's giving — that's enough to demonstrate Her qualities, super qualifications that exceed all others.

So, in this śloka, who better than Rūpa Goswāmī to say, that observing Her— this awakened, arose the curiosity within Kṛṣṇa to wonder—what it is like to be Her, seeing Him. This, He can only understand theoretically. Because, Kṛṣṇa is in a position of an enjoyer. So, He cannot understand Her position, by retaining the mood of enjoyment, right. So, when He descends as Gaurāṅga Mahāprabhu, He's not showing any pastimes of male/female enjoyment; not even joking. Once Prabhupāda said... he said, “He only once made a joke in His family. Like, when Śacī-mātā was looking for something, and she said, 'Where is that?' And He said, 'Maybe Viṣṇu Priya took it.' That was His joke.” [laughing]

So, in this shloka who better than RupaGoswami to say that observing Her this awakened, arose the curiosity within Krishna to wonder what it is like to be Her, seeing Him. This He can only understand theoretically because Krishna is in a position of an enjoyer. So, He cannot understand Her position by retaining the mood of enjoyment. So, when He descends as Gauranga Mahaprabhu He's not showing any pastimes of male female enjoyment, not even joking. Once Prabhupad said, he said — “He only once made a joke and His family like that [Shachimata] was looking for something and she said “Where is that?” and He said “Maybe [Vishnupriya] took it”. That was a joke. (Laughing)

So, it's to preserve that—at first, wife Lakṣmī Priya come. Viṣṇu Priya was only fourteen, or so, when they married, and then He took sannyās. So, there's one of the sahajiyā groups, identified by Toṭārām Dās Bābājī; and accepted analysis by Bhaktivinod Ṭhākur, the gaurāṅga-nāgarī-vād. They tried to impose the position of an enjoyer upon Nimāi Paṇḍit, by taking some random statements from Caitanyā-maṅgala and other places. Guru Mahārāj said, “They misleading people.” Another words, there's maybe in somewhere, word saying, that the ladies of Navadwip express some amorous sentiments towards Nimāi Paṇḍit.

So, it's to preserve that ... First [непонятно] [Lakshmipriya] [Vishnupriya] was only fourteen or so when they married and then He took [sanyas]. So, there's one of the [санскрит] groups identified by [санскрит] and accepted analysis. BhaktivinodThakur [санскрит] They tried to impose the position of an enjoyer upon NimaiPandid by taking some random statements from [Chaitanya непонятно] and other places. Guru Maharaj said — “Then misleading people.” In other words, there're maybe in somewhere what's saying that the ladies of Navadvip express some amorous sentiments towards NimaiPandid.

Then Guru Mahārāj will say a line of Bhaktivinod Ṭhākur, “But He didn't reciprocate them.” So, it's misleading. They'll say, “Oh, here, it says that ladies expressed this type of sentiment towards Him.” But, nowhere is it found in any authentic literature, of Him, reciprocating that. And, it's consistent with what is been presented by Svarūpa Dāmodar, Rūpa Goswāmī; mahāprabhura haya iṅha dvitīya kalevar (Cc:Madhya, 11.76.2) Svarūpa Dāmodar is 'Mahāprabhu the Second'. Most critical point to understand, to have a proper conception of Caitanya Mahāprabhu, Kavirāj Goswāmīī is telling us,
“If you have any real understanding of who He is, and the internal cause for His descend, then you must've heard this from Svarūpa Dāmodar.” It's another way of saying, that: what's given by Svarūpa Dāmodar—that's the authentic, substantial representation of who is Mahāprabhu, what are His pastimes—why did Kṛṣṇa descends as Mahāprabhu.

Then Guru Maharaj will say, a line [непонятно] Bhaktivinod Thakur — “But He didn't reciprocate them.” So, it's misleading. — “Oh, here it says that express this type of sentiment towards Him.” But nowhere is it found in any authentic literature of Him, reciprocating that. And it's consistent with what is been presented by [SvarupDamadar], RupaGoswami [санскрит] [SvarupDamadar] is Mahaprabhu the second. Most critical point to understand to have a proper conception of Chaitanya Mahaprabhu [KavaradjGoswami] is telling us — “If you have any real understanding of who He is and the eternal cause for His descend then you must've heard this from SvarupDamodar. It's another way of saying that — what's given by SvarupDamodar that's the authentic substantial representation of who is Mahaprabhu, what are His pastimes, why did Krishna descends as Mahaprabhu.

If, whatever've been presented, is not in line with Svarūpa Dāmodar, then dismiss that as apa-siddhāntic. Who is Svarūpa Dāmodar; Lalitā-sakhī. Who is Rāmānanda; Viśākhā. What greater authorities can you have? You may say, “But, what about Gadāhar Paṇḍit?” Yes, Gadāhar Paṇḍit, as well. In Gaur-Gadādhar there's, sometimes we can say, like, a double dose of mādhurya-rāsa. But there's not—this relationship between them—they're both in this position. Śrīlā Guru Mahārāj explained in his Gadādhar-praṇam; nīlāmbhodhi-taṭe sadā sva-virahā-kṣepanvitaṁ bāndhavaṁ... (B.R.Śrīdhar Mahārāj: Affectionate Guidance); on the shore of the broad blue ocean in Puri, Kṛṣṇa; rādhā-bhāva-dyuti-suvalitaṁ... (Cc:Ādi 1.5.4)—enveloped in the Heart and Halo of Rādhārāṇī.

If whatever've been presented is not in line with SvarupDamodar then [непонятно] as [санскрит]. Who is SvarupDamodar— LalitaSakhi, who is Ramananda — Vishaka. What greater authorities can you have? [непонятно] What about [GadagharPandit]? — Yes, [GadagharPandit] as well. In [непонятно] there's ... sometimes we can [непонятно] like a double dose of Madhura Rasa. But there's not this relationship between Them. They are both in this position. Shrila Guru Maharaj explained in his [непонятно] [санскрит] —“On the shore of the broad blue ocean in Puri, Krishna [санскрит] enveloped in the heart and [непонятно] of Radharani.

Not in the position of an enjoyer. It's essential, that—that not be there. So, now Heart of Rādhārāṇī rādhā-bhāva; means Her Heart. Now, its... there's a role reversal. Now, Kṛṣṇa can see, what She actually feels for Him. He can feel that. In the mood of an enjoyer—He cannot; sva-virahā-kṣepanvitaṁ bāndhavaṁ... (B.R.Śrīdhar Mahārāj: Affectionate Guidance); sva-virahā... Saying, “What is He... His position? Experiencing separation from Himself.” That's inconceivable. So, sometimes Guru Mahārāj says, “This way it can also help us understand Supreme.” Take it as Kṛṣṇa's—Supreme Positive; Rādhārāṇī's—Supreme Negative. The supreme positive wants to understand, what is like to be the negative. Means cannot retain positive characteristics. So, the supreme positive, in a mood of the supreme negative. This is the... a unique perspective.”

Not in the position of an enjoyer. It's essential that that not be there. So, now heart of Radharani [Radhabhav] means Her heart. Now it's there's role reversal. Now Krishna can see what She actually feels for Him. He can feel that. In the mood of an enjoyer, He cannot. [санскрит] What is He, His position experiencing separation from Himself? That's inconceivable. So, sometimes Guru Maharadj says this way it can also help us understand — “Supreme ... take it Krishna supreme positive, Radharani supreme negative. The supreme positive wants to understand what is like to be the negative. Means cannot retain positive characteristics. So, the supreme positive in a mood of the supreme negative. This is the ... a unique perspective”.

'Terra incognito'—a land, a world previously unknown to Kṛṣṇa. All these statements have to be meaningful. If Rādhārāṇī is thinking, that Kṛṣṇa won't be able to withstand the experience. She's worried. How amazing is that! She thinks—the Supreme Absolute Personality of Godhead, He won't be able to handle it—separation; the separation She feels from Kṛṣṇa. “You won't be able to withstand that, and I won't be able to tolerate, what might happen to You.” This is their dialogue.

Terra incognita — a land, a world previously unknown to Krishna. All these statements have to be meaningful if Radharani is thinking that Krishna won't be able to withstand the experience. She's worried. How amazing is that! She thinks — the Supreme absolute personality of Godhead, He won't be able to handle it, separation. The separation She feels from Krishna, You won't be able to withstand that. And I won't be able to tolerate what might happen to You. This is their dialogue.

So, when Raghunāth Das Goswāmī, after... you know—who was from the richest family in Bengal, at a time—their only son; strī apsarā-sama... indra-sama aiśvarya, strī apsarā-sama (Cc:Antya 6.39.1), has a wife like an apsarā; and the wealth on parallel with Indra—breaks the chains of mundane affection, and like a mad man, runs from Navadwip to Jagannāth Purī, to the lotus feet of Mahāprabhu. [interrupted]
Goswāmī Mahārāj: Jai, Śrīlā Bhakti Bimal Avadhut Mahārāj Ki Jai! There's garland. We'll do it, to make Gurudev and Guru Mahārāj happy. [laughing]
Avadhut Mahārāj: Jai, Śrī Gurudev!
Goswāmī Mahārāj:[laughing] If we can make them happy by doing that, then, that's the good thing. [Goswāmī Mahārāj continue]

So, when Raghunath das Goswami after, you know, who was form the richest family in Bengal at a time, their only son [санскрит] has a wife like an apsara and wealth on parallel with Indra, breaks the chains of mundane affection and like a mad man runs from Navadvip to JagannathPuri to the lotus feet of Mahaprabhu. Jai Shrila Bhakti BimalAvadhutMaharaj Ki Jai! There's garland. We'll do it to make Gurugev and Guru Maharaj happy. (Laughing) If we can make them happy by doing that then that what [непонятно].

Raghunāth das Goswāmī... When the mother... they were... she's suggested chaining him to a pillar. Like a long chain, you know, so, that you can go around and do things. But then, he'll be shackled. She's thinking like, “This is a Bengali ma... [laughing] we chain our son, then everything will be OK.” [laughing] And the father said, “If his wife is more beautiful than an apsarā, then we can imagine...” The Bhāgavatam—that's mentioned there, too—so, like the most beautiful women in this world; but then there, these heavenly beauties, that, you know, there's natural aroma as the fragrance of lotus flowers... “You see, if that—and all the wealth—if that can't keep him here, what could the chains do?” He understood that the internal, mental part, is even more powerful.

Raghunath das Goswami ... when the mother, they were ... she's suggested chaining him to a pillar, like a long chain. You know, so that you can go arong and do a thing but then he'd be shackled, she's thinking like — “This is a Bengali Ma! (Laughing) We'll chain our son, then everything will be ok.” (Laughing) And the father said —“If ... his wife is more beautiful than an apsara, then we can imagine ... The Bhagavatam that mentioned too as well. So, like the most beautiful women in this world but then there these heavenly beauties that's, you know, there's natural aroma as the fragrance of lotus flowers, you see, if that and all the wealth if that can't keep him here, what could the chains do?” He understood that the internal mental part is even more powerful.

And, when he got his chance, Raghunāth Das ran madly from Navadwip to Jagannāth Purī to join Mahāprabhu. I forget how many days; maybe 6 days or something. Sometimes, just going to a cow shed, and someone gave him a glass of milk. And he get it, rest a little and run. And kept running and running; came to lotus feet of Mahāprabhu. And after some time, when he came there, Mahāprabhu put him under the guidance of Svarūpa Dāmodar. And after some time, Raghunāth Das said to Mahāprabhu, “I came here to be with You, and I'm...You told me, to work under his guidance. I'm doing that, but I would like some personal instructions from You.” And Mahāprabhu said, “I can give...” And He gave this famous advice, “Don't wear fine clothes. Don't eat luxurious food. Always worship in your heart of hearts.”

And when he got his chance Raghunath das ran madly from Navadvip to JagannathPuri to join Mahaprabhu. I forget how many days, maybe 6 days or something. Sometimes just going to a cow shed and someone gave him a glass of milk and he got back [непонятно] and run and kept running and running. Came to lotus feet of Mahaprabhu and after some time ... when he came Mahaprabhu put him under the guidance of SvarupDamodar, and after some time Raghunath das said to Mahaprabhu —“I came here to be with You and I'm ...You told me, work under his guidance I'm doing that but I would like some personal instructions from You.” And Mahaprabhu said —“I can give ...” And he gave those famous advice — Don't wear fine clothes, don't eat luxurious food, always worship in your heart of hearts.

rādhā-kṛṣṇa-manasā-sevā, which Guru Mahārāj says, incidentally means— sidha platform. But anyway, Mahāprabhu said, “But, the reason I put you under the guidance of Svarūpa Dāmodar is: because, what I don't know, he knows fully.” How is that to be understood? What he meant? I don't know. How can the Supreme Omniscient say, “What I don't know...”
yadi gaura nā hoito, tabe ki hoito,
kemane dharita de?
rādhāra mahimā, prema-rasa-sīmā,
jagate jānāta ke
(Yadi Gaura Nā Hoito: Vasudev Ghosh, 1)
If Mahāprabhu didn't come down, we wouldn't ever known, how glorious, really—to the extreme, to the infinite degree—is Śrīmatī Rādhārāṇī and Her prem; Her kṛṣṇa-prem. We talk about kṛṣṇa-prem; love of God! All right, what is Her love of God like? Her kṛṣṇa- prem; mahābhāva-svarūpā śrī-rādhā-ṭhākurāṇī (Cc:Ādi 4.69.1). Apparently, it's great enough, that it convinces Kṛṣṇa, to abandon the position of being the Supreme Enjoyer; to see what it's like. And what is His conclusion? “Take it from me—the Supreme Enjoyer—It's superior, than what I am, and what I relish.”

[санскрит] which Guru Maharaj says incidentally means sidha platform. But anyway, Mahaprabhu said —“But the reason I put under the guidance of SvarupDamodar is because what I don't know, he knows fully.” How was that to be understood? What he meant — I don't know — How can the Supreme Omniscient say —What I don't know. [санскрит] If Mahaprabhu didn't come down you would've never known how glorious, really to the extreme, to the infinite degree is ShrimatiRadharani and Herprem, Her Krishna prem. We talk about Krishna prem — Love of God! All right! What is Her love of God like? Her Krishna Prem [санскрит] apparently it's great enough that it convinces Krishna to abandon the position of being the Supreme enjoyer to see what it's like. And what is His conclusion? —Take it from me, the Supreme enjoyer. It's superior than what I am and what relish.

Sometimes we think: the servitor's position is something less, right. We're just insignificant jīvas. Like, one man told Saraswatī Ṭhākur; and he said, “Everything's for Kṛṣṇa. Don't we get anything?” [laughing] “What's our position?” And Guru Mahārāj said, “Saraswatī Ṭhākur said: You have no position!” [laughing] An imaginary, almost imaginary—impoverished śakti jīva. Guru Mahārāj says, “jīva's only wealth, is on credit.” We only get credit. [laughing] We don't have any cash; jīvas live on credit, that gets from svarūp-śakti, right.

Sometimes we think —The servitor position is something less. We're just insignificant jivas like one man told Sarasvati Thakur, and he said —“Everything's for Krishna, don't we get anything?” (Laughing) “What's our position?” And Guru Magaraj said, Sarasvati Thakur said —“You have no position!” (Laughing) An imaginary, almost imaginary [санскрит] Guru Maharaj says —“Givas' only wealth is on credit.” We only get credit. (Laughing) We don't have any cash. Jivas live on credit that get from Svarup Shakti.

So... oh, so, that on... that's Kṛṣṇa in that position... Oh, and it's said elsewhere, “Although He knows everything, He cannot estimate the limits of Śrīmatī Rādhārāṇī's love for Him.” That He can't fully fathom. And, again, “Why?” Because of His position as the enjoyer. So, He needs to have another position, not as an enjoyer—not even a remote trace of that enjoying mood, or spirit—and that's Gaurāṅga Mahāprabhu. And, so, when He tells Raghunāth das, “I put you under Svarūpa's care, because, what I don't know—he knows.” Means, only two, three could know that. Gadāhar Paṇḍit, who is Rādhārāṇī Herself; sva-virahā-kṣepanvitaṁ bāndhavaṁ... (B.R.Śrīdhar Mahārāj: Affectionate Guidance), who's like a friend—Gadāhar knows. Now, absent the 'heart and halo', Gadāhar's saying, “When I feel like this, like the way you're feeling now—the intensity of this separation—this verse from the Bhāgavatam gives me some hope.

So, that Krishna not position ... Oh, and it's said elsewhere — Although He knows everything He cannot estimate the limits of ShrimatiRadharani's love for Him. That He can't fully [непонятно] and again why because of His position as the enjoyer, so He needs to have another position not as an enjoyer, not even a remote trace of that enjoying mood or spirit and that's Gauranga Mahaprabhu. And so when He tells Raghunath das —“I put you under Svarup's care because what I don't know, he knows.” Means — only two, three could know that GadadharPandit, who is Radharani Herself [санскрит] who like a friend. Gadadhar knows now absent the [bhav] [непонятно] Gadadgar thinks —“When I feel like this, like the way you're feeling now, the intensity of this separation.

This verse from the Bhagavatam gives me some hope. This one helps augment this mood. This one helps bring some relief to the heart.” That's how Gadadhar Pundit is selecting. We're told, the tears falling from his eyes onto the pages, like flower offerings, washing away those shlokas as if to suggest they shouldn't be broadcast much. Hidden.The speaking and then the tears washing away the shlokas, so that we won't know what that shloka was. Guru Maharaj knows and by extension, he said — “Gurudev can know.” But we don't know. But some hint of the quality is given there. Those shlokas that will bring relieve to the heart suffering the depth of separation. And that is why Krishna came as Mahaprabhu.

This one helps augment this mood. This one helps bring some relief to the heart.” That's how Gadāhar Paṇḍit is selecting—we're told, “The tears falling from his eyes onto the pages, like flower offerings, washing away those ślokas, as if, to suggest, they shouldn't be broadcast much—hidden, right. The speaking, and then, the tears washing away the ślokas, so, that we won't know, what that śloka was. Guru Mahārāj knows, and by extension, he said, “Gurudev can know.” But we don't know. But some hint of the quality, is given there. Those ślokas that will bring relieve to the heart, suffering the depth of separation. And that, is why, Kṛṣṇa came as Mahāprabhu.

śrī-rādhāyāḥ praṇaya-mahimā kīdṛśo vānayaivā (Cc: Ādi 1.6). He wants to experience not bhakta-bhāva, which, in the early stages of NimaiPandit's; He's experiencing different types of bhakta-bhāva. But, it's called... it's moving in a progressive way, to become rādhā-bhāva. That's His real purpose. Guru Mahārāj will say “After doing His public service; bahirangha sange-kore nam-sankirtan...(B.R Sridhar Mahārāj)—distributing nam-sankirtan to everyone, saving all the people. Then, given leave by Advaita Ācārya—sending Nityānanda Prabhu to Bengal. Then behind closed doors, in Jagannāth Purī—with whom? Svarūpa Dāmodar and Rāmānanda—plunging the depth of rādhā-bhāva; 24 hours a day, 7 days a week, for the last 12 years of His life.

[санскрит] He wants to experience not [bhaktabhav], which on the early stages of NimaiPandit. He's experiencing different types of [bhaktabhav] but it's [called] ... it's moving in a progressive way to become Radha [bhav] that's His real purpose. Guru Maharaj will say —“After doing His public service [санскрит] distributing [namasankirtan] to everyone, saving all the people then [given leave] by Advaita Acharya sending NityanandaPrabhu to Bengal. Then behind closed doors in JagannathPuri with whom SvarupDamodar and Ramananda plunging the depth of Radha [bhav] 24 hours a day, 7 days a week for the last 12 years of His life.

I asked Guru Mahārāj about that one;
yugāyitaṁ nimeṣeṇa
cakṣuṣā prāvṛṣāyitam
śūnyāyitaṁ jagat sarvaṁ
govinda-viraheṇa me.
(Śrī Chaitanya-charitāmṛta:Antya 29.39)
yugā; Guru Mahārāj said, “And, sometimes yugā means 12 years.” So, that's what He came to experience. What are the two focal points of Mahāprabhu's pastimes: Ratha-yātrā —celebrating every year, with all the devotees in Purī. Expressing—although, it's a public event—some interior, emotional... ecstatic emotional... emotions are being expressed. And encrypted poetry, like yaḥ kaumāra-haraḥ... (Cc:Madhya 1.58). But it's clear, He's taken the position of Rādhārāṇī, before Dwārakā Kṛṣṇa. The Kurukṣetra, solar eclipse, when They meet after so many years of separation. So, it's a... Why is this the place of emphasis? Separation has reached its zenith point.

I asked Guru Maharaj about that one [санскрит] Yuga. Guru Maharaj said —“And sometimes Yuga means 12 years.” So, that's what He came to experience. What are the two focal points of Mahaprabhu's pastimes RadhaYatra celebrating every year with all the devotees in Puri, expressing ... although it's a public event, some interior emotional, ecstatic emotional, emotions are being expressed and encrypted poetry like [санскрит]. But it's clear, He's taken the position of Radharani before Dvaraka Krishna. The Kurukshetra, solar eclipse, when They meet after so many years of separation. So, it's a ... why is this the place of emphasis, separation has reached its zenith point.

This is identified by Bhaktivinod Ṭhākur. He says, “Kurukṣetra, is a place for man of bhajan, who understand the significance of Ratha-yātrā pastime.” It's the separation reaching its zenith, and they're taking Kṛṣṇa—on both sides. Kṛṣṇa also, cannot any longer tolerate the separation of Rādhārāṇī and vraja-gopīs, so, want to return to Vṛndāvan. They also, cannot tolerate it. It's the highest point of that. What's the other highest point? When Kṛṣṇa sends Uddhava; uddhava-darśani, to give His message to Rādhārāṇī and vraja-gopīs. And Rādhārāṇī exhibits Her Divine madness. 10 different types of prajalpa, given in a Bhramara-gītā (SB:10.47. Those are the two. So, one publicly— for some 16-18 years, and the other 12 years, non-stop—behind closed doors. And any position, mentality of an enjoyer, would preclude tasting this substance.

Just as identified by Bhaktivinod Thakur, so he says —“Kurukshetra is a place for [непонятно] to understand the significance of RadhaYatra pastime.” It's the separation reaches its zenith and they're taking Krishna on both sides. Krishna also cannot any longer tolerate the separation of Radharani and Vrajagopis. So, once to return to Vrindavan they also cannot tolerate it. It's the highest point of that. What's the other highest point when Krishna sends Uddhava [Uddhavadarshani] to give His message Radharani and Vrajagopis. And Radharani exhibits Herdivine madness. 10 different types of prajalpa, given in a [Bramar] Gita. Those are the two ... so, one publicly for some 16-18 years and the other 12 years non-stop behind closed doors. And any position mentality of an enjoyer, enjoyer would preclude tasting the substance.

Bhakti Lalitā Didi: She was asking the question about Navadwip Goloka. Is it the same?
Goswāmī Mahārāj: I'll say this, that Guru Mahārāj pointed out: there's the Goloka Gokula, I'd rather speak about this. I can't say much about that. But I'll say this, and it might give a hint. There're those who think Goloka Vṛndāvan is the original. Gokula is the extension for prapañca-līlā for Kṛṣṇa's pastimes to manifest in this world. But, there're others, who say that Gokula is the original, and what remains behind—is the satellite. Now, in the pastimes that take place in prapañca-līlā—and that means a aprākṛta-līlā of Kṛṣṇa—Vṛndāvan and Navadwip; pastimes of Mahāprabhu.

... about NavadvipGoloka. Is it the same? — I'll say this that Guru Maharaj pointed out there's the GolokaGocula, I'd rather speak about that, I can't say much about that. But I'll say this that might give a hint. There those who think GolokaVrindavan is the original, Gokula is the extension for[непонятно] lila for Krishna's pastimes too, manifesting this world. But there're others who say that Gocula is the original and what remains behind is the satellite. Now, in the pastimes that take place in [непонятно] lila and that means a [prakritilila] of Krishna, Vrindavan and Navadvip, pastimes of Mahaprabhu.

Guru Mahārāj makes the point, that here, unlike in the spiritual world, for example—I mean, speaking about kṛṣṇa-līlā—there're no, how to say, you know— conditioned-souls, there. Sometimes Guru Mahārāj would point out, demons are like an posters or rumors. There are no... You know, everyone there is unconditioned. There, the whole of the soil, is Guru's soil—mahā-bhāgavata; vaikuṇṭhera pṛthivy-ādi sakala cinmaya (Cc: Ādi 5.53.1) And, everyone in that world, they're all super qualified eternal associates, servitors of the Personality of Godhead. But, when He brings His pastimes to this world, the Infinite, inconceivably, is mixing with the finite, and the mundane.

Guru Maharaj makes the point that here unlike in the spiritual world for example [непонятно] speak about Krishna Lila. There are no, how to say, you know, condition souls there. Sometimes Guru Maharaj would point out demons are like imposters or rumours. There are no un ... you know, everyone there is unconditioned. There the whole if the soil is Guru's soil [санскрит]. And everyone in that world they're all super qualified eternal associates servitors of the Personality of Godhead. But when He brings His pastimes to this world, the Infinite inconceivably is mixing with the finite and the mundane.

So, there are mundane people, like in Navadwip or other places. And according to their development, or lack of—is how they perceive Kṛṣṇa or Mahāprabhu. How they're seeing. So, here, Guru Mahārāj will say, “The Infinite is come as one of the finites, and moving amongst them. So, that's considered most merciful type of pastime. So, I guess the short answer is—yes, there's some difference, but in, “The same-same, but different” mode. Hare Kṛṣṇa!

So, there are mundane people, like ... in Navadvip or other places. And according to their development or lack of is how the perceive Krishna or Mahaprabhu, how they're seeing. So, here Guru Maharaj will say —“The Infinite has come as one of the finite and moving amongst them. So, that's considered most merciful type of pastime. So, I guess the short answer is — yes, there's some difference but in the same same but different mode. Hare Krishna!

Devotee: We’ve got a question from the viewers online, from Omsk, Russia. Can jīva change its mood, its rāsa, and how does it happen?
Goswāmī Mahārāj: Ah... [laughing] OK. this will be the last question, as I think, we said a lot. Service, is based upon necessity. So, the desired service, that is known by Rādhārāṇī and Her assistance and delegation—delegated powers, servitors, assistants.
yaṁ kaṁ api vraja-kule vṛṣabhanu-jayaḥ... in the Lalitā-aṣṭakam (7)—very beautiful. Who can write the Lalitā-aṣṭakam better, than Rūpa Goswāmī. And Rūpa Goswāmī, identifying qualities, characteristic of Lalitā-sakhī—says, that, “One thing that she does, is—she is canvassing in Vṛndāvan.”

We’ve got a question from the viewers online from [непонятно] Russia, so — Can jiva change its mood, its rasa and how does it happen? — Well, (Laughing) OK this will be the last question as I think we said a lot.

Service is based upon necessity. So, the desired service that is known by Radharani and Her assistance and delegation, delegated powers, servitors, assistants. [санскрит] in the Lalita [Astakam] very beautiful ... who can write the Lalita [Astakam] better than RupaGoswami. And RupaGoswami identifying qualities, characteristicof LalitaSakhi says that —“One thing that she does is she is [canvassing] in Vrindavan.”

Like we... we like to think, we're preaching... [laughing] we're looking for people to preach to. And we are. [laughing] But, why would you be doing that, in Vṛndāvan. [laughing] If, on the basis of what I've just said—everyone there, is an eternally liberated associate of the Supreme Lord. What type of boldness required for someone, to actually, canvas them—like preach to them—you could say. [laughing]. So, Rūpa Goswāmī's identifying some particular type of intensity, of this servitor, Lalitā-sakhī. And, Guru Mahārāj points out, “And others, are also offering themselves for conversion.”

Like we, we like to think we're preaching (Laughing) we're looking for people to preach to and we are (Laughing) But why would you be doing that in Vrindavan. (Laughing) If on the basis what I've just said everyone there is an eternally liberated associate of the Supreme Lord. What type of boldness required for someone who actually [canvas] them, like preach to them, you could say. (Laughing). So, RupaGoswami identifying some particular type of intensity of this servitor LalitaSakhi and Guru Maharaj points out —“And others are also offering themselves for conversion.”

But, we should say—practice, which must be, per se... this is extremely rare, but some example is given. But, that she is canvassing others, that can... Lalitā-sakhī—she's canvassing people in Vṛndāvan. [laughing]. And, that's the leader of our group. So, of course, we have to be preachers. She is the 'boss' of Śrī Rūpa. [laughing] But, so, the story we know, is that of Hṛdaya Caitanya and Śyāmānanda. That, there's rāga-mārga-dīkṣā. And, we say, “Īśvara Purī is Mahāprabhu's Guru; Keśava Bhāratī, sannyās Guru. Like dīkṣā Guru; sannyās Guru. Sometimes Guru Mahārāj would say, “Ramananda is taken, as rāga-mārga-dīkṣā Guru.” We're not doing that. Period. But it exists.

But we should say [непонятно] this is extremely rare but some example is given. But that she is [canvassing] others, that can ... LalitaSakhi she is [canvassing] people in Vrindavan (Laughing). And that's the leader of our group. So, of course we have to be preachers. She is the [bass] of Shri Rupa (Laughing) but ... So, the story we know is that of [санскрит] that ... there's [санскрит] and we say [санскрит] like Diksha Guru, Sannyas Guru. Sometimes Guru Maharaj would say —“Ramananda's taken us [санскрит] Guru. ” We're not doing that. Period. But it exists.

As Gurudev said on these subjects, he said —“Guru Mahārāj's opinion is, even if you're qualified, you shouldn't do this.” So, that should make it pretty clear. [laughing] Not about, whether you're qualified or not. If you are qualified-—don't. And we heard something similar to that, from Prabhupāda in the very beginning, how that higher souls—they're still following. Because, it'll just create chaos—as we see—for neophyte. They'll think, that they're qualified. But anyway, so rāga-mārga-dīkṣā. But, rāga-mārga-dīkṣā is not, how do you say... The identity is not optional, or imposed, rather detected. And in this regard, Guru Mahārāj said, “Although we take the brahma- jyoti as uniform sheet of consciousness, jīvas; an undifferentiated plane.”

AsGurudev said on these subjects, he said —“Guru Maharaj's opinion is even if you're qualified you shouldn't do this.” So, that should make it pretty clear. (Laughing) Now, about whether you're qualified or not, if you are qualified -— don't. And we heard something similar to that from Prabhupad in the very beginning, how that higher souls ... there's still following because it was just create chaos as we see for neophyte. They'll think that they're qualified. But anyway, so [санскрит]. But [санскрит] is not ... how do you say, the identity is not optional or imposed rather detected and in this regard, Guru Maharaj said —“Although we take the Brahma Jyoti as uniform sheet of consciousness, jivas and undifferentiated plane ” he said “those with microscopic vision can look into that plane and see there Svarup.

He said, “Those with microscopic vision, can look into that plane, and see their svarūp.” And there're high level Gurus—Guru Mahārāj says—who can bring them out of that.” Also, that's possible. And for those familiar with printing, offset printing. You know, if you look at colored picture, it looks like a uniform color. But if you take a lupe or magnifier, you'll see there: cyan dot, yellow dot, magenta dot, black dot. But, they make up all the different colors, according to their placement, and all that. But, you did see, ”Oh, here's a cyan dot.” It's a crude example, but those who have microscopic vision they can detect a svarūp of the jīva, even in the, so called—undifferentiated position. But, so, rāga-mārga-dīkṣā; it means, that to be detected—the svarūp.

And there're high level Gurus,” Guru Maharaj says, “who can bring them out of that. Also that's possible.” And for those familiar with printing, offset printing. You know if you look at coloured picture it looks like a uniform colour but if you take a loop, a magnifier, you'll see there cyan dot, yellow dot, magenta dot, black dot but they make up all the different coloursaccording to their placement and all that. But you did see — Oh, here's a cyan dot. It's a crude example but those who have microscopic vision they can detect a Svarup of the jiva even in the so called undifferentiated position. But so [санскрит] [непонятно] to be detected the Svarup.

So, in this case, Śyāmānanda is initiated into sakhya-rāsa by a bona-fide sakhya-rāsa devotee—and then, wandering on the plane of Vṛndāvan—saw, one time, a beautiful girl, in great anxiety searching for something, frantically. And Śyāmānanda had found a nūpura; a bangle. And, so, took that bangle wrap it up in his hands—then, discovers this girl, looking frantically for something. And he said, “Can I help you?” And, she said, “Yes, my mistress was here, and lost the bangle.” And he said, “Oh, is this that bangle?” And, she's so happy, “Yes!” And took the bangle, and pressed it to his forehead, and he became imbued with mādhurya-rāsa sentiments. And then he returned to his group, and the Guru sees, that the bangle, it left some impression, like tilak impression, on his forehead. And, that was not their group's tilak.

So, in this case [Shiamananda] initiated into sakhya rasa by a [bonafide] sakhya rasa devotee and then wandering on the plane of Vrindavan, saw one time beautiful girl in great anxiety searching for something frantically and [Shiamananda] has found a [непонятно] a bangle and so took that bangle wrap it up in [непонятно]. Then discovers this girl looking frantically for something, and he said —“Can I help you?” and she said —“Yes, my mistress was here and lost a bangle.” And he said —“Oh, is this that bangle?” And she's so happy —“Yeah!” And took the bangle and pressed it to his forehead and he became imbued with madhura rasa sentiments. And then he returned to his group and the Guru sees that the bangle it left some impression, like tilak impression on his forehead and that was not their group's tilak.

So, he would say, “What is this? Why are you wearing this?” And, we're told, that Śyāmānanda had gone for an inspiration to Jīva Goswāmī—to tell this miraculous, wonderful event that happened—and whether it should be considered authentic or not. That's also a devotee; not overly confident in their own judgement, and the assessment of things. So, the Guru's demanding Jīva Goswāmī to come and give explanation. And then, in anger, he says to the other, “Erase that tilak.” And they're coming, trying to rub off the tilak, and it won't come off—it's permanent, from the bangle, from that vraja-gopī. Then, now—that Guru, who's a genuine Guru, not a bogus person—gets some inspiration internally. We're told, “In the upper world, Lalitā-sakhī went to Subal-śākhā, the leader of the priya-nama-śākhās—the highest group of cowherd boys—and told, 'We're taking this one, for our group'.”

So, he would say —“What is this? Whay are you ...” And they told that [Shiamananda] had gone to an inspiration that Jiva Goswami to tell this miraculous wonderful event had happened and whether it should be considered authentic or not that also a devotee. Not overly confident in their own judgement and the assessment of things. So, the Guru's demanding Jiva Goswami can he give an explanation and then in anger he says to the other — “Erase that tilak.” And they're trying to rub off the tilak and it won't come, it's permanent from the bangle, from that Vrajagopi. Then ... Now, that Guru, who's a genuine Guru not a bogus person, gets some inspiration internally, we're told, in the upper world. LalitaSakhi went to [непонятно] the leader of [непонятно] the highest group of [непонятно] and told —“We're taking this one for our group.”

And, so, was worked out, in the upper world. [laughing] So, Guru Mahārāj said, yāṁ kām api vraja-kule vṛṣabhānujāyāḥ... (Lalitā-aṣṭakam:7).Rūpa Goswāmī said, “Sometimes Lalitā-sakhī's canvassing in Vṛndāvan; taking. So, if someone has good fortune. Anyone, by the grace of our guru-varga. We don't realize what our good fortune is. That's what Śrīla Gurudev tells us. He said, he would be very happy; beaming, and saying, “You don't know, how bright your future is.” But, he had some idea, of that. And, so, his heart was very happy—he's extending that to everyone, giving them that opportunity. He knows, what that is we don't understand. But these different pastimes, give us a glimpse of what awaits, if we can be faithful to our guru-varga; pujala raga-patha gaurava-bhange (Śrīla Bhakti Siddhānta Saraswatī Ṭhākur). Worship that higher plane; don't try, and bring it down here.

And so was worked out in the upper world (Laughing) [санскрит] RupaGoswami said —“Sometimes LalitaSakhi's [canvassing] in Vrindavan, taking ...” So, someone has good fortune, anyone by the grace of our Guru [varga]. We don't realise what a good fortune is. That's what ShrilaGuruved would tell us, he said, he would be very happy beaming and saying —“You don't know how bright your future is.” But he had some idea of that. And so his heart was very happy, he's extending that to everyone, giving them that opportunity. He knows what that is, we don't understand. But these different pastimes give us a glimpse of what awaits if we can be faithful to our [санскрит] worship that higher plane, don't try and bring it down here.

Don’t make the mistake, by trying to force that to come down to this plane. It's all Grace. Only Grace. We live on credit—Grace. Then, such a bright future is guaranteed. And fortunately, we're given some practical sevā to that higher plane, that we can do here. But the best, is extending a connection with this, to others. That we all have to do. Everybody. That's the duty of everyone in the Kṛṣṇa Consciousness Movement. Whatever Grace is been extended to you—to extend that Grace to others. It's not our property. That's a passing understanding. It was given freely and it's to be extended freely to others. Hare Kṛṣṇa!
Affectionate Guidance
Bg: Śrīmad Bhagavad-gītā
Bs: Brahma-saṁhitā
Cc: Śrī Caitanya-charitāmṛta
Gg: Gītā-Govinda
M: Manusmṛti
ṢB: Śrīmad Bhāgavatam

Don’t make the mistake by trying to force that to come down in this plane. It's all grace. Only grace. We live on credit. Grace. Then such a bright future is guaranteed and fortunately, we're given some practical seva to that higher plane that we can do here. But the best is extending a connection with this to others. That we all have to do.Everybody ... That's the duty of everyone in the Krishna Consciousness Movement. Whatever grace is been extended to you to extend that grace to others, it's not our property. That's a [непонятно] understanding, it was given freely and it's to be extended freely to others. HareKrishna!