Bhakti Sudhir Goswami - High-voltage Krishna-nam

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nāma-śreṣṭhaṁ manum api śacī-putram atra svarūpaṁ
rūpaṁ tasyāgrajam uru-purīṁ māthurīṁ goṣṭha-vāṭīm
rādhā-kuṇḍaṁ giri-varam aho! rādhikā-mādhavāśāṁ
prāpto yasya prathita-kṛpayā śrī guruṁ taṁ nato ’smi
(Srī Muktā-caritām:2)
Goswami Mahārāj: Hare Kṛṣṇa! Some questions, prabhu?
Devotee: Yes, Mahārāj. Last week we celebrated two festivals: Appearance day of Bhaktivinod Ṭhākura and Disappearance day of Haridāsa Ṭhākura, respectively. And, two questions remain, and asked. One from Sulakṣaṇa Didi, referring to Bhaktivinod Ṭhākura. And one from Priya-nānā referring to Haridāsa Ṭhākura. So, first question from Sulakṣaṇa. She is asking ...
Goswami Mahārāj: One thing, I wanted to say about... I forgot to say about Śrīlā Haridāsa Ṭhākura, was that, when he was tested by Māyā Devī, it's said, that she was exhibiting feminine postures, that will bewilder the mind of Brahmā.

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[Sanskrit] Hare Krishna! Some questions prabhu? —Yes, Maharaj. Last week we celebrated two festivals appearance day of Bhaktivinod Thakur and disappearance day of Haridas Thakur respectively and two questions from [me] and asked, one from [Sulakshanadd]referring to Bhartivinod Thakur and one from Priya Nana referring to Haridas Thakur. So, first question from [Sulakshana] she is asking ... —One thing, I wanted to say about,[ I] forgot to say about ShrilaHaridas Thakur was that when he was [casted] by Maya Devi, it's said that she was exhibiting feminine postures that will bewilder the mind of Bramha.

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So, in this, sometimes the case maybe—that it's Brahmā-Haridāsa. So, as Brahmā; karma-miśrā Brahmā, he could be bewildered by Māyā. But here, as Haridāsa Ṭhākura in gaura-līlā, Māyā has no such effect upon him. So, it's an interesting sidebar for observation. What is the question?
Devotee: So, Sulakṣaṇa is asking how Bhaktivinod Ṭhākura got his title sat-cit-ānanda? Is there any story behind that?
Goswami Mahārāj: I'm sure there is, but I'm... doesn't come to mind.
Devotee: Then question from Priya-nānā Didi. In Purī, Mahāprabhu provided Haridāsa Ṭhākura with everything necessary: place to stay and prasādam to take, so he could chant without any problems. And he visited Haridāsa Ṭhākura Himself daily. Why does the Lord feel happy when devotees chant His name?
Goswami Mahārāj: Well, the first thing that comes to my mind is in the Gauḍīya Maṭh. One person was... came to the devotees, complaining that his brother was always taking the name of Rāḍhe. Like we hear, people do to the point of casual meaninglessness, which is very unfortunate.

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So, in this sometimes the case maybe is that's BramhaHaridas. So, as Bramha [санскрит] Bramha he could be bewildered by Maya. But here as Haridas Thakur in [Gaura] Lila, Maya has no such effect upon him. So, it's an interesting [sidebar] for observation. What is the question? — So, [Sulakshana] is asking how Bhaktivinod Thakur got his title sat-chit-ananda? Is there any story behind that? — I'm sure there is but I'm ... doesn't come to mind.

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00:02:35

Then question from Priya Nana dd. In PuriMahabrabhu provided Haridas Thakur with everything necessary: place to stay and prasadam to take. So he could chant without any problems and he visited Haridas Thakur himself daily. Why does the Lord feel happy when devotees chant His name? — Well, the first thing that comes to my mind is in the Gaudia Math one person was ... came to the devotees complaining that his brother was always taking the name of Radhe like we hear people do to the point of casual meaninglessness which is very unfortunate but in this case in a [непонятно] humorous [непонятно] Guru Maharaj said that man was asking a very simple [непонятно] —“Won't She be disturbed?” (Laughing) Like someone's always taking your name won't She be disturbed by that. (Laughing)

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But in this case, in a mildly humorous way, Guru Mahārāj said, “That man was asking a very simple-hearted question.” We may think, “Won't She be disturbed? [laughing] Like someone's always taking your name; won't you be disturbed by that?” [laughing]But, sometimes people... it seems, this question allude to something that people think over time, a little bit, as if Kṛṣṇa, He's seeking approval in the form of worship. And not in her question, [Priya-nānā,s] but other times people say, you know, “What sort of ego would someone have, that they need to be worshiped?” [laughing] So, it is... What is this question again?
Devotee: Why does the Lord feel happy when devotees chant His...
Goswami Mahārāj: Oh, yeah. So, it depends on how we define, “Taking the name.” So, there's neophytes taking the name; intermediate level devotees taking the name; mahā-bhāgavata is taking the name.

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But sometimes people ... it seems this question leads to something that people think all the time like, as if Krishna He's seeking approval in the form of worship. Not in her question but other times people say, you know —“What sort of ego would someone have that they need to be worshiped?” (Laughing) So, it is ... what is this question again? —Why does the Lord feel happy when devotees chant His ... —Oh, yeah! So, it depends on how we define —taking the name. So, there's ... neophytes taking the name, intermediate level devotees taking the name, MahaBhagavatas taking the name.

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I remember hearing, how symptomatic of the mahā-bhāgavata was, that when you see him—you take the name of Kṛṣṇa. And I remember seeing Śrīlā Prabhupāda in his room, in New York. He's just arrived at the New York Temple, and he went into his quarters. And I had some service to do there. And, I remember when I encountered him, that I became filled with kṛṣṇa-nāma. And we should say, it means— what it's alluding to us—is a particular quality of kṛṣṇa-nāma. As Bhaktivinod Ṭhākura, Guru Mahārāj said, that he says in one place, that, when māyāvādis take the name of Kṛṣṇa, as they sometimes do—he said, “It is like hurling thunderbolts at the holy body of Kṛṣṇa.”

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I remember hearing how [systematic] of the MahaBhagavata was that when you see him you take the name of Krishna. And I remember seeing ShrilaPrabhupad in his room in New York, he's just arrived at the New York Temple and he went into his quarters and I had some service to do there and I remember when I encountered him that I became filled with Krishna nam. And we should say ... it means what it's alluding to us a particular quality of Krishna nam. As Bhaktivinod Thakur Guru Maharaj said that [непонятно] one place that when mayavadis take the name of Krishna as they sometimes do. He said — “It is like hurling thunderbolts at the holy body of Krishna.

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00:06:23

So, then we can say, “Well, it's not merely the sound of Kṛṣṇa's name, these syllables that are joy-inducing, joy-producing.” Śrīlā Guru Mahārāj, he often refers to the Prema-vivarta of Jagadānanda Paṇḍit. He says nāmākṣara bāhirāya baṭe tabu nāma kabhu naya (Pv:7:1.2); nāmākṣara means—the literal syllable. Like, kṛṣ–ṇa; nāmākṣara bāhirāya baṭe tabu nāma...(Pv:7:1.2). So, the external aspects of the sound, it says; kabhu naya—is saying, “It's never that.” It doesn't say, “Well, sometimes it is, sometimes it isn't.” It says, ”It's never that.” So, it's never the external aspect, but the internal aspect, with which the name has been taken. Even in this world people are sensitive about this, how someone says their name.

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So, then we can say — it is not merely the sound of Krishna's name. These syllables that are joy, inducing joy, producing. Shrila Guru Maharaj he often refers to the Prem [санскрит] Pandit. He sais — Nama [санскрит] . Nama [kar] means the literal syllables like Krish - na. [санскрит] — so, the external aspects of the sound, it says [санскрит] it's never that. It doesn't say —“Well, sometimes it's, sometimes it ... It says — It's never that. So, it's never the external aspect, but the internal aspect with which the name has been taken. Even in this world people are sensitive about this. How someone says their name.

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And again, there's point. All the subtleties we have; human culture and human interaction—to deny that prospect or possibility to Divinity? Why? It's so insulting, actually. As Mahāprabhu tells in Chaitanya-bhāgavata, when He's in varāha... varāha-bhāva, at the house of Murāri-gupta. There's sanyasi in Vārāṇasī, referring to Prakāśānanda Saraswatī Ṭhākur. Saying, you know, “He is naming my Divine form, in his denial that, you know: cannot see, cannot hear, cannot taste, cannot feel.” Like, demurring—blind, deaf, dumb—The Supreme Reality.

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And again there's [point] all the subtleties we have: human culture and human interaction to deny that prospect or possibility to divinity. Why? It's so insulting, actually. As Mahaprabhu tells in Chaitanya Bhagavat, when he's in [Veraha, Verahabhav] at the house of [непонятно] there's sanyasi and [непонятно] referring to [непонятно] Sarasvati Thakur, saying, you know — “He is naming my divine form in his denial that ”, you know, cannot see, cannot hear, cannot taste, cannot feel. Like, [непонятно] blind, deaf [dumb]. The supreme reality.

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Still, people, they are sensitive to how their name's being taken. Because they can tell when it's being taken mindlessly, angrily, lovingly, and other 'lys'. So, what to speak of Kṛṣṇa. So, Śrīlā Guru Mahārāj, he once referred to this as 'voltage'. Like, we have different types of voltage. I saw something today, and it said, “5 volts output.” Not so much. But then, sometimes, we see a sign that have like lightning bolts, and it's usually in red. And what dose it say? “High voltage.” You know, “Caution!”

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Still, people, they are sensitive to how their name's being taken because they can tell when it's being taken mindlessly, angrily, lovingly and other [непонятно]. So, what is [непонятно] of Krishna? So, Shrila Guru Maharaj he once referred to this as voltage, like we have different types of voltage. I [saw something it's] said 5 volts output, it's not so much. But then sometimes we see a sign that have like lightning bolts and it's usually in red and one of that say — high voltage. You know, caution!

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00:10:22

And in that case, only someone who's super qualified, can handle that. So, once Śrīlā Guru Mahārāj referencing that—he said, “What sort of voltage is in the kṛṣṇa-nāma of Yaśodā?” I remember, when I was a child—and the neighborhood I lived in—all the children are out playing. And, when it's around dinner time, the mothers would go usually to the backdoor, and they cry out the name of their child, and announced that it's dinner time, right. Then, they're in midst of their play, they hear their mother's voice and calling, and then, they go home for dinner.

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And in that case, only someone who super qualified can handle that. So, once Shrila Guru Maharaj referencing that, he said —“What sort of voltage is in the Krishna nam of Yashoda?” I remember when I was a child and the neighborhood I lived in, all the children are out playing and when it's around dinner time the mothers would go usually to the backdoor and they cry out the name of their child and announce that it's dinner time. Then they're in amidst of their play, they hear their mother's voice and calling and then they go home for dinner.

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So, when Yaśodā calls the name of Kṛṣṇa, what is the voltage of the love and devotion infused in that kṛṣṇa-nāma. That's inconceivable to us. But we can understand, that such a plane exists. Or, when Śrīmatī Rādhārāṇī takes the name of Kṛṣṇa; when She's calling Kṛṣṇa. What sort of voltage is in the kṛṣṇa-nāma of Śrīmatī Rādhārāṇī? How much, with magnitude of love and affection, in that kṛṣṇa-nāma? How can Kṛṣṇa not be happy, [laughing] supremely happy, by being addressed by His beloved and His mother, and all of His devotees, who take His name with love and affection; heart-meltingly happy.

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So, when Yashoda calls the name of Krishna, what is the voltage of the love and devotion infused in that Krishna nam. That's inconceivable to us. But we can understand that such a plane exists. Or when ShrimatiRadharani takes the name of Krishna, when she's calling Krishna. What sort of voltage is in the Krishna nam of ShrimatiRadharani. How much of magnitude of love and affection in that Krishna nam? How can Krisha not be happy (laughing) supremely happy by being addressed by His beloved and His mother and all of His devotees who take His name with love and affection, heart-meltingly happy.

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00:12:49

A power of kṛṣṇa-nāma is so great. Recently we celebrated Ratha-yātrā. And we know, in this Purī pastimes, especially toward the end... As we mentioned, during the day, Mahāprabhu is trying to keep His composure, and not become overwhelmed by ecstatic sentiments, ecstatic transformations. So, He keeps a distance from a Deity; from the garuḍa-stambha—is taking darśan. As we know, upon His arrival, when He first came—He's rushing towards Jagannāth; He's fainting. Sārvabhauma Bhaṭṭācārya is observing the asta-sātvika vikar (Cc:Madhya 6.12)—eight different types of ecstatic symptoms, in their most blazing stage of manifestation.

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A power of Krishna nam is so great. Recently we celebrated Radhayatra and we know in this Puri pastimes ... especially toward the end. As we mentioned, during the day Mahaprabhu is trying to keep His composure and not become overwhelmed by ecstatic sentiments, ecstatic transformations. So, He keeps a distance from a Diety, from the Guru [непонятно] is taking darshan. [As we know] upon His arrival when He first came, He's rushing towards Jaganath, He's fainting [SarvaнепонятноAchariya ] is observing the [непонятно] eight different types of ecstatic symptoms in their most blazing stage of manifestation.

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00:14:10

So, Mahāprabhu by... there's some way, that He's trying to check His Divine sentiments. Particularly during the day, and in public. Whereas, in the evening, it's more unrestrained. And particularly in the last 12 years of His manifest pastimes. And we're told, although, He... The Gambhīrā, His room, it has no windows but three doors. And three doors are barred; they're shuttered. [sound of locking shutters] What's that?.. dīrgha-argala... that barre. And, there's a devotees outside. And what do they hear? That Mahāprabhu's taking kṛṣṇa-nāma. But we're told, sometimes, what He's experiencing is so intense; and His longing for Kṛṣṇa; and His separation from Kṛṣṇa—rubbing His lotus face into the wall, till bleeding; bouncing off the walls. But... and they're hearing pitiful, pathetic wailing—love in separation from Kṛṣṇa.

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So, Mahaprabhu by ... this some way that He's trying to check His divine sentiments. Particularly during the day and in public whereas in the evening it's more ...[ un ... restrained]. And particularly in the last 12 years of His manifest pastimes. And we're told —“Although He the [непонятно] His room it has no windows but three doors and the three doors are [barred] they're shut [непонятно] that bar. And there's a devotee outside and what do they hear but Mahaprabhu taking Krishna nam, but we're told, sometimes what He's experiencing is so intense and His longing for Krishna and His separation from Krishna, rubbing His lotus face into the wall till bleeding, bouncing off the walls but and they're hearing pitiful pathetic wailing, love and separation from Krishna.

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00:15:43

But as painful as that is, still, it indicates that He's in the room. So, somehow they have to tolerate that. But, sometimes, they don't hear anything. And, if for a long, long time they don't hear anything, they get Svarūpa Dāmodar. And then, Svarūpa Dāmodar comes and opens the door to see, to check on Mahāprabhu. And sometimes, although there are no windows, and there're these three doors that are shut, Mahāprabhu cannot be found. By His inconceivable potency, He leaves that room. Being pulled by the force, the power—union in separation.

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But as painful as that is still it indicates that He's in the room. So, somehow they have to tolerate that but sometimes they don't hear anything. And that's for a long, long time they don't hear anything. They get SvarupDamodar. And then SvarupDamodar comes and opens the door to see, to check on Mahaprabhu. And sometimes although there are no windows and there're these three doors that are shut, Mahaprabhu cannot be found. By His inconceivable potency He leaves that room being pulled by the force, the power union and separation.

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00:16:53

And we hear, sometimes He's going to the caṭaka-parvata (Cc:Antya 20.125). Seeing a sand dune, He's taking it to be Govardhan. This is that Divine vision. Everywhere He cast His glance, His vision—it's a reminder of Kṛṣṇa. We're told, “The vision of separation is most spacious.” Whereas, in the presence of Kṛṣṇa—in union, the focus is exclusive. Seeing Kṛṣṇa, and everything else is blurred. Like in a portraiture, in photography—you focus on a subject, and everything else is blurred. But in virahā, in separation, an inversion takes place. And again, like in photography, where they call, ”Infinite depth of field.” Where, in the depth of field of Infinity, everything is a reminder of Kṛṣṇa.

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And we hear sometimes He's going to the [непонятно] Seeing a sand dune, He's taking it to be Govardhan. Right. This is that divine vision. Everywhere He cast His glance; His vision is a reminder of Krishna.Told the vision of separation is most spacious whereas in the presence of Krishna and union the focus is exclusive. Seeing Krishna and everything else is blurred, like in portraiture, in photography — you focus on a subject and everything else is blurred. But in [непонятно] in separation, an inversion takes place. Then again, like in photography, where they call infinite depth of field. Where the depth of field of infinity everything is a reminder of Krishna.

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00:18:14

So, like we hear; bhrama, pramāda, vipralipsā, karaṇāpāṭava...(Cc: Ādi 2.86). These are the four defects of the conditioned soul. But in the case of Mahāprabhu His bhrama—His mistake—He's mistaking a sand dune for Govardhan hill. He's mistaking the ocean for Yamunā. And, so, He's running into the Yamunā. Sometimes they find Him there after hours and hours. He's floating in the Yamunā for hours, and in a near death-like trance. And, if for a moment we can conceive, how much love and affection these devotees have for Mahāprabhu. So, to be constantly placed in situations, where they think—He may've left the world—is heartbreaking for them. And keeping them in constant state of anxiety, about the welfare of Mahāprabhu.

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So, like ... we hear [санскрит] [bram] these are the four defects of [непонятно] soul. But in the case of Mahaprabhu His [bram] His mistake, He's mistaking a sand dune for Govardhan hill. He's mistaking the ocean for Jamuna. And so he's running into the Jamuna. Sometimes they find Him there after hours and hours ... He's floating in the Jamuna for hours and in a near deathlike trance. And ... if for a moment we can conceive how much love and affection these devotees have for Mahabrabhu. So to be constantly placed in situations where they think He may've left the world is heartbreaking for them. And keeping them in constant state of anxiety about the welfare of Mahabrabhu.

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00:19:43

So, Svarūpa Dāmodar will lead a torch-lit party, and they go searching. Sometimes, finding Mahāprabhu at the siṁha-dvāra, the Eastern Gate of Jagannāth Temple. And like Jagannāth, when the ecstasy of separation goes in a particular direction, all the limbs of His body enter—like a tortoise. And, sometimes, they will find Mahāprabhu in this way—He looks like a golden pumpkin. All the limbs have gone, His head, limbs, they've all gone inside His body. It's so intense, the ecstasy that He's experiencing. And, He's still golden. Then, He gradually comes out of that state, and resumes His Divine form. Other times, the ecstasy's going in another direction, and all of His joints becoming separated by this much.[gesture] And the devotees find Him. This's always devastating for the devotees, to see Him this way. And, this's not a pretty sight.

00:19:43

So, SvarupDamodar will lead a torchlit party and they go searching sometimes finding Mahaprabhu at the [непонятно] the eastern gate of Jagannath temple and like Jagannath when the ecstasy of separation goes in a particular direction, all the limbs of His body enter like a tortoise. And sometimes they will find Mahaprabhu in this way, He looks like, like a golden pumpkin. All the limbs have gone, His head, limbs, they've all gone inside His body. It's so intense, the ecstasy that He's experiencing. And He's still golden. Then He gradually comes out of that state and resumes His divine form. Other times the ecstasy's going in another direction and all of His joints becoming separated by this much. And the devotees find Him this's always devastating for the devotees to see Him this way. And this not a pretty sight.

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00:21:12

But, then His body resumed His normal position. But, other times, they find Him in the ocean. And we're told, that on one such evening, that He was found by a fisherman. And we've seen also—in Purī, the fishermen—they fish at night in their boats. And, so, in his net—he's pulling the net in—and there's Mahāprabhu in his net. And when he... They have a little light, or something, in his boat... then he touched the body of Mahāprabhu, and he became infused with kṛṣṇa-nāma. But he was frightened, and went to the shore. Took his net... boat, net to the shore. Now Mahāprabhu's in the net, on the shore, in a death-like trance. And that man thinks that he is now ghostly-haunted, because he's incessantly taking kṛṣṇa-nāma.

00:21:12

But, then His body resumed His normal position. But other times they find Him in the ocean. And we're told then once that evening that He was found by a fisherman and we've seen also in Puri the fishermen. They fish at night in their boats and so in his net ... he's pulling the net and there's Mahaprabhu in his net and when he ... they have a little light or something in his boat then he touched the body of Mahaprabhu and he became infused with Krishna nam. But he was frightened and went to the shore, took his net, boat, net to the shore. Now Mahaprabhu within the net on the shore in a deathlike trance and that then thinks that he is now ghostly haunted because he's incessantly taking Krishna nam.

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00:22:23

And he's running away. And then come Svarūpa Dāmodar with his torch and leading the group of devotees. And they see this man and he's saying, “Don't go that way! There's the ghost there! Hare Kṛṣṇa! Hare Kṛṣṇa!” They say, “What is this ghost?” “Hare Kṛṣṇa! Hare Kṛṣṇa!” And Svarūpa Dāmodar tells him, he said, “I'm an exorcist and ojas (mystic). I'm an exorcist, and I know what to do in this. Please, take me there!” And the man takes them; and they find Mahāprabhu wrapped in fisherman's net—His Divine form. He's in this near-death-like trance, and the devotees are crying and wailing. And they surround Mahāprabhu, and they start chanting, “Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa, Kṛṣṇa, Hare, Hare!”

00:22:23

And he's running away and then come SvarupDamodar with his torch and leading the group of devotees and they see this man they say —“Don't go that way! There's the ghost!“ They're —“Hare Krishna! Hare Krishna!” What is this ghost? —“Hare Krishna! Hare Krishna!” And SvarupDamodar tells them, he said —“I'm an exorcist and [непонятно] I'm an exorcist and I know what to do in this ... Please, take me there!” And the man takes them and they find Mahaprabhu wrapped in fisherman's net His divine form, He's in this near deathlike trance and the devotees are crying and [wealing] and they surround Mahaprabhu and they heard something — “Hare Krishna! Hare Krishna! Krishna, Krishna, Hare, Hare!”

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00:23:25

They're taking kṛṣṇa-nāma. And we're told Mahāprabhu has three states: His internal state, half-internal and half-external, and external. And, by 'external', we don't mean external consciousness. It's just the convenient way of understanding, these three Divine state of His. As we're told, when He's aware of the external world, He's trying to maintain His composure, and constrain His ecstatic position. So, He's in a deep internal state, but they're taking kṛṣṇa-nāma, and it's pulling Him. Then we're told, gradually Mahāprabhu is half-internal half-external. And then, as He's moving more towards external, He starts to cry and lament. And He thinks, “I was so happy there. I was in Vṛndāvan and Rādhā-kuṇḍa. And, Rādhā and Kṛṣṇa and the vraja-gopīs were playing there, and I had some sevā on the shore.” He said, “It was so beautiful! It's the most beautiful thing I've ever seen or heard. And, even the sound of their ornaments and their divine play—that sound was the most beautiful sound I've ever heard.

00:23:25

They're taking Krishna nam and we're told Mahaprabhu has three states: His internal state, half-internal and half-external and external. And by external we don't mean external consciousness it's just the convenient way of understanding these three divine state of His. As we're told when He's aware of the external world He's trying to maintain His composure and constrain His ecstatic position. So, He's in a deep internal state but they're taking Krishna nam and it's pulling Him. Then we're told gradually Mahaprabhu is half-internal half-external and then as He's moving more towards external, He starts to cry and lament. And He thinks —“I was so happy there. I was in Vrindavan, in Radhakunda. And Radha and Krishna and the vrajigopis were playing there. And I had some seva [on chore].” He said it was so beautiful, it's the most beautiful thing I've ever seen or heard and even the sound of their ornaments and their divine play that sound was the most beautiful sound I've ever heard.

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00:24:53

And then you! you!—all of you!—you made some noise and broke my happy dream!” And then He's crying and lamenting. So, Śrīlā Guru Mahārāj, he pointed out, “What is that noise? That noise is the kṛṣṇa-nāma of all of the śuddha-bhaktas. They're not chanting nāma-bhāsa, nor nāma-aparādha; they're śuddha-bhaktas—they're taking śuddha-nāma. And Svarūpa Dāmodar is there, as one of them. So, when we talk about voltage. So, this is high voltage kṛṣṇa-nāma. And Mahāprabhu was saying, “Compared to the sound of the ornaments of Rādhā and Kṛṣṇa and vraja-gopīs, in their Divine pastimes, you made some noise and disturb... and brought me. And my happy dream broke, and now I'm here lamenting.”

00:24:53

And then you! You! All of you! You made some noise and broke my happy dream! And then He's crying and lamenting. So, Shrila Guru Maharaj, he pointed out —“What is that noise? That noise is the Krishna nam of all of the [sudha] bhaktas. They're not chanting [санскрит] nor [namaaparadha] they're [sudha] bhaktas, they're taking [sudhanam]. And SvarupDamodar is there as one of them. So, when we talk about voltage. So, this is high voltage Krishna nam. And Mahabrabhu was saying —“Compared to the sound of the ornaments of Radha and Krishna and vrajagopis in their divine pastimes. You made some noise and disturb ... and brought me and my happy dream broke and now I'm here lamenting.”

00:24:53

00:26:04

But then, Śrīlā Guru Mahārāj, he gave entirely opposite interpretation. That's one way we can see. But, another thing that can be seen, extracted by His Divine Grace, he said, “What this pastime demonstrates, is the power of kṛṣṇa-nāma; it's such, it's so great that it was given preference over direct participation in līlā.” So, He's directly participating in līlā, but kṛṣṇa-nāma brought Him; had a pull upon Him from there. So, how powerful is kṛṣṇa-nāma; how riveting is kṛṣṇa-nāma. But particularly according to the magnitude and intensity; as Guru Mahārāj told, “The voltage of the love and devotion, with which Kṛṣṇa's name is taken.”

00:26:04

But then Shrila Guru Maharaj, he gave entirely opposite interpretation. That's one way [you'll see]. But another thing that can be seen, extracted be his divine grace, he said —“What this pastime demonstrates is the power of Krishna nam is such, it's so great that it was given preference over direct participation in Lila. So, [He's] directly participating in Lila, the Krishna nam brought Him, had a pull upon Him from there. So, how powerful is Krishna nam, how [непонятно] is Krishna nam. But particularly according to the magnitude and intensity. As Guru Maharaj told —“The voltage of the love and devotion with which Krishna's name is taken.”

00:26:04

00:27:22

Any other question? [Goswāmī Mahārāj continue] And, whatever we may think, Śrī Rūpa... Śrīlā Rūpa Goswāmī, when we're mentioning Haridāsa Ṭhākura, the nāma-ācārya. And in the presence of Haridāsa Ṭhākura, and all these other senior super-servitors, when Mahāprabhu is more/less introducing Rūpa Goswāmī to them, within gaura-līlā. Because, we'd say, “Well, don't they all know each other?” Guru Mahārāj said, “It's like Hide And Seek.” All, who have their position, as we know from Kavi-karṇapūra in Gaura-gannodesh-dipika—descend from kṛṣṇa-līlā. And one by one, they're being discovered in gaura-līlā, according to their... how to recognize them, according to their devotional qualities.

00:27:22

Any other question? And ... whatever we may think Shri Rupa, ShrilaRupaGoswami, where we're mentioning Haridas Thakur the [namaacharya]. And in the presence of Haridas Thakur and all these other senior super servitors. When Mahaprabhu is more or less introducing RupaGoswami to them within Gaura Lila because we'd say well don't they all know each other. Guru Maharaj, he said —“It's like hide and seek. All that have their position as we know form [непонятно] descend from Krishna Lila and one by one they're being discovered in Gaura Lila according to their, how to recognize them, according to their devotional qualities.

00:27:22

00:28:38

Because the divine form, the svarūp, is based upon dedicating tendencies; units, and units, and units of dedicating tendencies, right. That's, you know, the molecular structure of the svarūp. So, and indicating Rūpa Goswāmī as the qualified person to continue His line. So, He's asking Rūpa Goswāmī to recite various ślokas that he's composed. And then, for one, He says, “Tell us that śloka—upon hearing—which everyone becomes happy.” And it's about kṛṣṇa-nāma. Now we go in another direction nāmākṣara bāhirāya baṭe tabu nāma kabhu naya (Pv:7.1.2) Jagadānanda Paṇḍit's saying, “It's not the syllables—it's the current of devotion, with which the holly name is taken, that brings illumination.”

00:28:38

Because the divine form, the Svarup is based upon dedicating tendencies, units and units, and units of dedicating tendency [in this]. That's, you know, the molecular structure of the Svarup. So, an indicating RupaGoswami as the qualified person to continue his line. So, he's asking RupaGoswami to recite various shlokas that he's composed and then for one he says —“Tell us that shloka upon hearing which everyone becomes happy.” And it's about Krishna nam. Now we go in another direction [санскрит] it's not the syllables, it's the current of devotion with which the holly name is taken that ... brings illumination.

00:28:38

00:29:54

So, here kṛṣṇeti varṇa-dvayī (Vm:1.15./CC: Antya 1.99). And, Rūpa Goswāmī's play—his drama, one devotee is saying to another, “I do not know how much nectar there’re in the two syllables kṛṣ and ṇa.” Tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī-labdhaye karṇa-kroḍa-kaḍambinī ghaṭayate karṇārbudebhyaḥ spṛhām (Vm:1. 15.1). “When I take the name of Kṛṣṇa, it's so sweet and relishable, that one tongue is insufficient to taste all of that divine substance. My heart expresses, that, at once—millions of tongues to relish that sweetness. And the sound of kṛṣṇa-nāma is so sweet and enchanting to the ear, that two ears are insufficient to capture that nectar in sound. I wish I had millions of ears, to capture all of that nectar.”

00:29:54

So, here [санскрит] and RupaGoswami is ... play his drama. One devotee is saying to another —“I do not know how much nectar there’re in the two syllables Krish and na. [санскрит] When I take the name of Krishna it's so sweet and [relishable] that one tongue is insufficient to taste all of that divine substance. My heart expresses that at once millions of tongues to relish that sweetness. And the sound of Krishna nam is so sweet and enchanting to the ear, that two ears are insufficient to capture that nectar in sound. I wish I had millions of ears to capture all of that nectar.”

00:29:54

00:31:13

So, this should give us some perspective. From one point of view, we might think, “Oh, this is poetry, and poetry makes you soft-hyperbolic; an exaggeration, and other such things. But this is not. This is coming from Śrīlā Rūpa Goswāmī. The better way to interpret this, is for us to understand, that this indicates—there is such a plane, where this is a heartfelt expression and aspiration. Where it's real, and meaningful, substantial and not hyperbolic. And, necessarily must be so, if in fact, we're dealing with the Infinite. How can the finite capture the Infinite, or the whole of the Infinite. So, it's very beautiful. And Mahāprabhu, when He told, “Tell this śloka that makes everyone happy.”

00:31:13

So, this should give us some perspective. From one point of view, we might think —“Oh, this is poetry and poetry makes you [непонятно] and exaggeration and other such things. But this is not ... this is coming from ShrilaRupaGoswami. The better way to interpret this is for us to understand that this indicates there is such a plane where this is a heartfelt expression and aspiration where it's real and meaningful, substantial and not hyperbolic. And that's a [непонятно] it must be so if in fact we're dealing with the infinite. How can the finite capture the infinite or the whole of the infinite. So, it's very beautiful and Mahaprabhu when He told —“Tell the shloka that makes everyone happy.”

00:31:13

00:32:31

All the devotees started to cheer, and Haridāsa Ṭhākura is there. And think about it—he is the nāma-ācārya. And all these great devotees assemble together, they know all the scriptures, they know all the verses about kṛṣṇa-nāma. And they're all in agreement, that, “We've never heard something quite like this. This is the best! You've made everyone super happy, with this expression.”

00:32:31

All the devotees started to cheer and Haridas Thakur is there. And think about it, he is the [namaacharya] and all these great devotees assemble together they know all the scriptures they know all the verses about Krishna nam and they'are all in agreement that we've never heard something quite like this. This is the best you've made everyone super happy with this expression... Yes!

00:32:31

00:33:14

Yes.
Devotee: There is a question. Can you explain the importance of the personal conception of Godhead?
Goswami Mahārāj: How do you?..
Devotee: Can you explain?
Goswami Mahārāj: Ah. Can you? How can you not? How foolish we are, ignorant, to deny the personality of Godhead. The Upaniṣads have a statement, which I think is appealing to even a non-theistically minded; yato vā imāni bhūtāni jāyante (Tu:3.1). That, from which everything is come, by which it is maintained, and what will ultimately enter into. Can we agree on that? “Yes!” So, then the question comes, “What is the nature of that?”

00:33:14

There is a question — Can you explain the importance of the personal conception of Godhead? — How do you? ... Can you explain? —Oh, can you? How can you not? How foolish we are, ignorant to deny the personality of Godhead. The Upanishads have a statement, which I think is appealing to even a non-theistically minded. [санскрит] That from which everything has come, by which it's maintained and what we'll ultimately enter into. Can we agree on that? — Yes! So, then the question comes what is the nature of that?

00:33:14

00:34:31

Here, we're persons having this discussion. How can we deny the possibility or the prospect of the personal aspect of the original source of everything. As I was told many times when I asked the computer scientists, ”Can you say with absolute certainty, that the original source of all aroma, like beautiful aromatic fragrances—can you say with absolute certainty—the original source of all of that, has no olfactory capacity, cannot smell.” “No, with absolute certainty, I cannot.” Then, you've opened the door for theistic culture, and I can make the same case for each one of this senses.

00:34:31

Here we're persons having this discussion. How can we deny the possibility or the prospect of the pers...of the personal aspect of the original source of everything. As I was told many times when I asked the computer scientists — Can you say with absolute certainty that the original source of all aroma, like beautiful aromatic fragrances ... Can you say with absolute certainty the original source of all of that has no olfactory capacity, cannot smell. No, I ... with absolute certainty I cannot. Then [he] opened the door for theistic culture and I can make the same case for each one of this senses.

00:34:31

00:35:35

So, as we are gifted with seeing, hearing, tasting, touching, smelling, feeling. The original... the origin of all this seeing, hearing, tasting, can see, hear, taste, touch, smell—or not? And, if in fact, we accept the prospect, the possibility that it can, then that cannot be divorced of personality. It's subjective. All seeing, hearing, tasting, touching, smelling, feeling, all these things are subjective. Without a subjective interpreter, it's irrelevant. So, Kṛṣṇa says in Bhagavad-gītā,
indriyāṇi parāṇy āhur
indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir
yo buddheḥ paratas tu saḥ
(Bhagavad-gītā: 3.42)

00:35:35

So, as we are gifted with seeing, hearing, tasting, touching, smelling, feeling. The origin, the origin of all this seeing, hearing, tasting ... can see, hear, taste, touch, smell or not? And if in fact we accept the prospect, the possibility that it can then that cannot be divorced of personality. It's subjective. Or seeing, hearing, tasting, touching, smelling, feeling all these things are subjective. Without a subjective interpreter, it's irrelevant. So, Krishna says in Bhagavad Gita — [ indriyaniсанскрит]

00:35:35

00:36:48

There's the objective world, and the objects of perception. Things that are seen, heard, tasted, felt, smelled. So, but then, that means, the senses are instruments for seeing, hearing, etc. So, we're saying, “The instruments.” They're above the objects, they're higher, they're more refined; superior. But, the instruments of sense perception, they're... The seed of sense perception is the mind. If someone's lost their mind, synonymous with that is, they've lost their senses.

00:36:48

There's the objective world and the objects of perception. Things that are seen, heard, tasted, felt, smelt. So, but then that means the senses are instruments for seeing, hearing, etc. So, you see the instruments, they're above the objects, they're higher, they're more refined, superior. But the instruments of sense perception they're the seed of sense perception is the mind. If someone's lost their mind, synonymous with that is they've lost their senses.

00:36:48

00:37:51

If you call someone's name, and they're absent-minded, they don't hear you. That's very interesting. We could make a video or recoding, and prove to someone that their name was called. They may say, “I didn't hear anything.” We may say, “Now we have scientific proof. The sound... the sound of your name was made. It entered your ear. What is that? Kokila... whatever, the little Hummingbird... [air sucking sound] And, like, you know—we've been there. [laughing] And we think, “I don't recall at this time.” So, that's very interesting. So, if you don't care to mind it—nothing is heard. So, the mind is the seed of sense experience. As we see also with anesthesia, when you remove consciousness from a particular... like a limb, they can do all kinds of... they can remove it, and you don't feel anything.

00:37:51

If you call someone's name and they're absent-minded, they don't hear you. That's very interesting. We could make a video or recoding and prove to someone that their name was called. They may say — “I didn't hear anything.” [непонятно] “No, we have scientific proof, the sound, the sound of your name was made, it entered your ear. What is that? [непонятно] whatever the little [непонятно]. And [непонятно] [went in there] (Laughing) And he thinks —“I don't recall at this time.” So, that's very interesting. So, if you don't care to mind it, nothing is heard. So, the mind is the seed of sense experience. As we see also with anesthesia, when you remove consciousness from a particular, like a limb they can do all kinds of, they can remove it and you don't feel anything.

00:37:51

00:39:11

It's consciousness that feels. And then, what is that syndrome; we have the 'phantom limb syndrome'. Once something is removed, still, it says, “As if they feel, that it's there.” So, the mind—mana; manasas tu parā buddhir (Bg:3.42). And higher, finer, superior to the mind is budhi—intelligence; the discriminative factor. The mind is less discriminating. The mind, reflects whatever comes before it; cannot but do that—good, bad, or ugly. But the intelligence says, “Don't dwell on that. It's unhealthy, won't be good for you; get you in trouble.” For intelligence, is finer; yo buddheḥ paratas tu saḥ (Bg:3. 42). So, it's taking us in that direction. Finer than that, we could throw in 'ego'. But we think, “Finer than that is the soul-plane—ātma.”
bhūmir āpo ’nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā
(Śrīmad Bhagavad-gītā: 7.4)

00:39:11

It's consciousness you feel, then then what is that syndrome we have the phantom limb syndrome once something is removed still it says that they feel that it's there. So, the mind — manas — manas [санскрит] and higher, finer, superior to the mind is budhi intelligence, the discriminative factor, the mind is less discriminating. The mind reflects whatever comes before it, cannot but do that. Good, bad or ugly. But the intelligence says — Don't dwell on that, it's unhealthy, won't be good for you, get you in trouble. For intelligence is finer. [санскрит] So, it's taking us in the direction [непонятно] finer than that we could [throw] in ego, but you think, finer than that is the soul plane — Atma. [санскрит]

00:39:11

00:40:28

Kṛṣṇa tells Arjuna, “These eight, are inferior energy: earth, water, fire, air, ether, the mind, intelligence.” He's saying, “It's inferior energy.” It's inferior to the soul; apareyam itas tv anyāṁ prakṛtiṁ viddhi me parām (Bg:7.5).There's another prakṛti superior to that—that's ātma; jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat (Bg:7.5).
And, that's what's populating this Universe—the objective world. All these forms, are organic interfaces from the ātma plane; to operate, to navigate the objective world. Subjective aspect, ātma, navigating material world. So Kṛṣṇa is telling us, in summary, that another way of putting this, is, that identity is located in the subtle plane.

00:40:28

Krishna tells Arjun —“These eight are inferior energy: earth, water, fire, air, ether, the mind, intelligence.” Then you see it's inferior energy. It's inferior to the soul [санскрит]. That's another prakriti superior to that, that's atma[ jivaсанскрит] And that what's populating this Universe, the objective world. All these forms are organic interfaces from the atma plane. To operate to navigate the objective world. Subjective aspect atma navigate in the material world. So Krishna is telling us in summary that another way of putting this is that identity is located in the subtle plane.

00:40:28

00:41:40

What question am I answering? The personality of Godhead, Ok. — Importance of personality. Ok. So, identity is located in the subtle plane. This like genetics reinforce this idea to make a so-called duplicate, a clone of someone, or you need some genetic material. This isn't Marry Shelly's Frankenstein where, you know, the other jar with the brain of a criminal and then, you know, a leg from one place and some arms, you know, like sew it all together add a little lightning and — My God! It's alive!(Laughing) Not like that. Now, we know, in her defense she was [parenting] that type of science herself she ... that was part of her understanding of presenting that story.

00:41:40

00:41:41

What question am I answering?
Devotee: [inaudible]
Goswami Mahārāj: Personality of Godhead.
Devotee: Can you explain importance of personality of Godhead.
Goswami Mahārāj: Ok. So, identity is located in the subtle plane. Just like genetics reinforce this idea, right? To make a so-called duplicate; a clone of someone, all you need, is some genetic material. This isn't Marry Shelly's Frankenstein, where, you know, they have jar with the brain of a criminal. And then, you know, a leg from one place, and some arms, you know—like sew it all together—add a little lightning, and, ”My God! It's alive!” [laughing] Not like that. Now we know. In her defense, she was parodying that type of science, herself. She... that was part of her understanding, of presenting that story.

00:42:58

Because, what was it called, really? Prometheus Unbound (P.B. Shelley)?
Anyway, so identity lies in this subtle plane. So, in terms, that means: the seeing, hearing, tasting, the all of those sensual activities, come from the subtle plane of the existence. But, we're accustomed to think, that the more subtle we go, the less personal things become. That we end at some sort of a 'neuter'—neutral state. But actually, we can make the case, that in this... Because, the subtle plane means: the subjective aspect of existence. That's really where personality lies; where sensuous capacity comes from. And all of this, originally comes from the Personality of Godhead, who's known in three aspects: Brahmāṇ, Paramātmā, Bhagavān.

00:42:58

Because what was it called really [непонятно] Anyway, so identity lies in this subtle plane, so, in terms ... that means the seeing, hearing, tasting to all of those sensual activities come from the subtle plane of the existence. But we're accustomed to think that the more subtle we go the less personal things become. That we end at some sort of neuter, neutral state. But actually we can make the case that in this ... because the subtle plane means the subjective aspect of existence. That's really where personality lies, where sense, sensuous capacity comes from. And all of this originally from the Personality of Godhead. Who's known in three aspects: Brahman, Paramatma, Bhagavan.

00:42:58

00:44:19

So, take away the personality of Godhead, you're left with Brahmā. And the idea, silly idea, that Brahmā can only express itself, personally, in this world, through us. [laughing] But, as we have personality—our Origin has personality. What's that one book called? Like the origin of everything... The original...
Devotee: ...source.
Goswami Mahārāj: ...source. The Original Source (The Genesis) So, the original source of all persons, of personality, would have personality, or not? It's not unreasonable to think, the original source of all personality, has personality.

00:44:19

So, take away the personality of Godhead, you're left with Bramha. And the idea, silly idea, that Bramha can only express itself personally in this world through us (Laughing) But as we have personality our Origin has personality. What's that one book called? [непонятно] of origin of everything, the original source, the original source. So, the original source of all person of personality would have personality or not. It's not unreasonable to think the original source of all personality has personality.

00:44:19

00:45:44

Here, we see male and female. It's inescapable; male and female. There's whole world... is saturated with male and female; all, everywhere. The original source, have any male or female aspect? Or just be neuter; always neuter. And this neuter— neutral thing, non-person—generates male and female, and so many things. Why? Our experience is, that male and female generate male and female. And there's always someone,like, “What about starfish?” Forget about starfish... or seahorses... What about some seahorse? Go, ride a seahorse, in a race of seahorses. [laughing] There's always something like that—so, that cancels everything else. [laughing]

00:45:44

Here we see male and female. It's inescapable male and female. There's whole world [непонятно] with male and female all, everywhere. The original source has any male or female aspect or just be neuter, always neuter. And this neuter, neutral thing, non-person, generates male and female and [непонятно] Why? Our experience is that male and female generate male and female. And there's always ... What about starfish? Forget about starfish or seahorses. What about ... Go, ride a seahorse in a race of seahorses (Laughing) There's always something like that. So, that cancels everything else (Laughing)

00:45:44

00:47:10

Consciousness—if we take it that the original source of everything is, actually, consciousness. Not that—as Guru Mahārāj siad, “Not that fossil produces consciousness.” He call it fossil-ism. That stones, reconfigured, evolved to a certain point—generate a substance known as consciousness. [laughing] Or, as he said, “Can consciousness conceive of stone?” Yeah, we can all do that. So, if we take it—go back to the original source as being conscious—then it cannot be devoid of personality. Doesn't exist, as disembodied consciousness. It's not some generic substance, from which, you can inject into persons.

00:47:10

Consciousness, if we take it that the original source of everything is actually consciousness not that, as Guru Maharajsiad — “Not that fossil produces consciousness”, he hold [fossilism]. That stones reconfigured, evolved to a certain point, generate a substance known as consciousness (Laughing) Or, as he said — “Can consciousness conceive of stone?” We can all do that. So, if we take it go back to the original source as being conscious then it cannot be the [непонятно] of personality, doesn't exist as disembodied consciousness. It's not something generic substance from which you can inject into persons.

00:47:10

00:48:32

We... we're generally presented a scenario, along the lines of a narrative, that goes something like this: there're trillion, trillion stars, and there's this one planet—the Earth; blue planet, the Earth planet—among the trillion, trillion stars, that has life. And by that, really, we mean, more specifically—conscious living beings. And these conscious living beings, if they get lucky, on a good day, they experience a drop of happiness. So, in this narrative ānandam or happiness is a drop that is sometimes achieved, momentarily, by the conscious elite.

00:48:32

We, we're generally presented a scenario along the lines of a narrative that goes something like this — There're trillion, trillion stars and there's this one planet the Earth, blue planet, the Earth planet among the trillion, trillion stars that has life and by that really we mean more specifically conscious living beings. And these conscious living beings if they get lucky on a good day they experience a drop of happiness. So, in this narrative anandam or happiness is a drop. That is sometimes achieved by momentarily by the conscious elite.

00:48:32

00:49:36

So, in this scenario, the objective world is virtually unlimited. And then, in this one spec, you know, molecular almost, in a sense, if you factor in—is where a conscious elite are. And that conscious elite, on a good day, they experience momentarily a drop of happiness. This is a bleak scenario. [laughing]. Still everyone's, you know,like, “Happiness is around the corner.” [laughing] “I'm making good money, [laughing] I have a date tonight, [laughing] then I meet that special someone.”[laughing] The Vedic scenario is just the opposite. It's inverted, and I think—more hopeful.

00:49:36

So, in this scenario the objective world is virtually unlimited and then in this one spec, you know, molecule almost in a sense if you[непонятно] is with a conscious elite [are]. And that conscious elite on a good day, they experience momentarily a drop of happiness. This is a bleak scenario. (Laughing). Still everyone's, you know, that happiness is around the corner. (Laughing) I'm making good money (Laughing) I have a date tonight (Laughing) Then I meet that special someone (Laughing) The Vedic scenario is just the opposite, it's inverted and I think more hopeful.

00:49:36

00:50:46

Saying, that ānandam is the ultimate substance, right. Sat-cit-ānandam; satyam-śivaṁ-sundaraṁ; ānandam—ānandam brahmaṇo vidvān (Taittirīya Upanishad:2.9.1). Understand—the Ultimate Reality is not only happy, but it's happiness personified. Personified! There's that word again, right. So, and that's not the small thing. It's the all-accommodating, ultimate substance—is ānandam—kṛṣṇa-ānanda; kṛṣṇa ānandam; īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs:5.1). He's the personification of happiness; anādir ādir govindaḥ...(Bs:5.1) Go-vinda—He is/has senses; He is the one, who is the ultimate fulfillment of all sensuous prospect—the ultimate beauty to be seen, heard, touched, tasted. All of these senses find their fulfillment. The highest expression is Govinda. So, what we're always searching for—sense-fulfillment—is realized in Govinda-Kṛṣṇa, right.

00:50:46

Saying that — Anandam is the ultimate substance. Right. Sat, chit, anandam [санскрит] Anandam [санскрит] understand the ultimate reality is not only happy and ... but it's happiness personified. Personified! There's that word again. So, and that's not the small thing, it's the all accommodating ultimate substance, is anandam. Krishna ananda. Krishna anandam [санскрит] — He's the personification of happiness. [санскрит] Govinda — He is ... has senses, He is the one who is the ultimate fulfillment of all sensuous prospect. The ultimate beauty to be seen, heard, touched, tasted. All of these senses find their fulfillment, the highest expression is Govinda. So, what we're always searching for sense fulfillment is realized in Govinda Krishna. Right.

00:50:46

00:52:29

Then, consciousness is at the basis of all of this. So, there's ānandam and then—cognizance/consciousness. And as Guru Mahārāj says, “An iceberg floating in an ocean of consciousness—is the whole objective world.” So, just the reverse is true. What does Gita say? ūrdhva-mūlam adhaḥ-śākham...(Bg:15.1).Everything's upside down and backwards. That's actually good news. At first we might say, ”Oh, how frustrating!” No, it's a good thing. [chuckling]. So, here we think, “The objective world, that's something you can really, you know, put your foot on, and, you know, make something. [laughing] You can be somebody!” [laughing]

00:52:29

Thenconsciousness is at the basis of all of this. So, there's anandam and then cognizance, consciousness and as Guru Maharaj says — “An iceberg floating in an ocean of consciousness is the whole objective world.” So, just the reverse is true. What does Gita say — [санскрит] Everything's upside down and backwards. That's actually good news. At first we might say — Oh, how frustrating! No, it's a good thing (Laughing). So, here within the objective world that's something you can really, you know, put your foot on and, you know, make something (Laughing) You can be somebody (Laughing)

00:52:29

00:53:31

Here, this stuff is solid. It's gonna be here for... how long? Some scientists, they say, you know, “10 years to the 12th power, or something.” “No, no: 10 to the 16th.” But all are in consensus—it all vanishes. Then what? And then, your GPS is really thrown off. When the entire objective material world vanishes, you don't get any signal, your GPS is way off. [laughing]. So, how to navigate then? Śrīlā Guru Mahārāj says, “The world of our faith; faith is that fine substance.” Sometimes the spiritual world is referred to as; śraddhā mayo’yaṁ loka, right. The world of faith.

00:53:31

Here, if this stuff is solid it's gonna be here for ... how long? Some scientists they say, you know, 10 years to the 12th power something ... No, no ..10 to the 16th. But all are in consensus, it all vanishes. Then what? And then your GPS is really thrown off. When the entire objective material world vanishes, you don't get any signal, your GPS is way off (Laughing). So, how to navigate then? Shrila Guru Maharaj says — “The world of our faith.” Faith is that fine substance. Sometimes the spiritual world is referred to us [shradhaсанскрит]

00:53:31

00:54:32

Right. The world of faith. That's what constitutes these the ... levels of planets in the spiritual world. Right. Even higher or lower materially speaking is not entirely correct. Right? You know what I'm saying? When you look in space, what's higher and lower, you know, it's all ... these are just relative terms we use to ... for to navigate the objective world basically. So, what constitutes higher lower in the Vaikuntha world? Sometimes Shrila Guru Maharaj will say, when it's referencing a [Prakriti] Lila [of] GolokaVrindavan, he'll say — “Vaikuntha is the southern hemisphere of the spiritual world.” [ where're] two and a half rasas.

00:54:32

00:54:35

That's what constitutes these... the levels of planets in the spiritual world. Even higher or lower, materially speaking, is not entirely correct, right. You know what I'm saying? When you look in space—what's higher and lower. You know, it's all... These are just relative terms we use for, to navigate the objective world, basically. So, what constitutes higher/lower in the Vaikuṇṭha world? Sometimes Śrīlā Guru Mahārāj would say, when he's referencing a aprākṛta-līlā of GolokaVṛndāvan, he'll say, “Vaikuṇṭha, is the southern hemisphere of the spiritual world, with two and a half rāsas.”

00:55:43

So, what... as I said to Guru Mahārāj in one of this sharing—I said, “Oh, it occurred to me—a blade of grass in Vaikuṇṭha must be different than a blade of grass in Goloka.” And Guru Mahārāj said, “Of course!” [laughing] And I thought, I just discovered something profound [laughing]. And why do we say that? Because of the nature of the Vaikuṇṭha world, compared to Goloka-Vṛndāvan. And then, within Goloka-Vṛndāvan, if we even hear a simple statement, like: Nanda Mahārāj, and the cowherd men and the gopīs, they decided to move their camp to another part of Vṛndāvan, where the grasses were sweeter. Well, it's the whole plane, is made out of nature of consciousness; and not merely generic consciousness, but chinmoy; vaikuṇṭhera pṛthivy-ādi sakala cinmaya (Cc:Ādi-līlā 5.53.1)

00:55:43

So, what as I said to Guru Maharaj when this ... [sharing], I said —“Oh, it occurred to me a blade of grass in Vaikuntha must be different than a blade of grass in Goloka.” And Guru Maharaj said — “Of course!” (Laughing) And I thought I just discovered something profound (Laughing). And why do we say that? Because of the nature of the Vaikuntha world compared to GolokaVrindavan. And then within GolokaVrindavan if we even hear a simple statement like — Nanda Maharaj and the cowherd men and the gopis, they decided to move their [camp] to another part of Vrindavan where the grasses were sweeter. Well, it's the whole plane is made out of nature of consciousness and not merely generic consciousness but [chinmoy] [санскрит]

00:55:43

00:56:49

Chinmoy; spiritually conscious substance, enriched with the highest sort of dedicating tendency. Then, if just within that example—if this grass is said to be sweeter, then likely is some indication of the possibilities of gradation in that plane. As Guru Mahārāj said, “There's gradation in everywhere and in everything, including the spiritual world.Up to, and including it.” Just like Sarasvati Ṭhākura, he said, you know, ”Rādhākunḍataṭa...(Śa:1.1) ”The banks of Rādhā-kuṇḍa, the waters of Rādhā-kuṇḍa.” There's gradation everywhere and in everything. So, what to speak of, then, preliminary positions to that.

00:56:49

Chinmoy — spiritually conscious substance enriched with the highest sot of dedicating tendency. Then, if just within that example, if this grass is said to be sweeter then there [could be] some indication of the possibilities of gradation in that plane. As Guru Maharaj said there's gradation in everywhere and in everything including the spiritual world. Up to and including it, he said, Sarasvati Thakur, he said, you know — [Radhakunda [санскрит] The banks of RadhaKunda, the waters of RadhaKunda, there's gradation everywhere and in everything. So, what to speak of then preliminary positions to that.

00:56:49

00:57:46

So, why did I say that?
Devotee: Vaikuṇṭha is the southern hemisphere of spiritual world.
Goswami Mahārāj: Oh, when the world vanishes.
Devotee: Yeah.
Goswami Mahārāj: So, Guru Mahārāj said, “We want to live in a world of our faith.” Even the—how shall we say—the more educated, literate section, they understand the necessity of dwelling in a subjective plane. That's why there's so much promoting of literature and art, and these refined things. As Socrates said, “The unexamined life, is not one worth living.” And these—the intelligentsia, the literati etc. Literati, they can make a case, to think, “Oh, without this: the beauty of art, of literature, etc.—what is a life, absent of that?”

00:57:46

So, why did I say that? — Vaikuntha is the southern hemisphere of spiritual world. — Oh, when the world vanishes. So, Guru Maharaj said —“We want to live in a world of our faith even the ... how shall we say, the more ... educated, literate section. They understand the necessity of dwelling in a subjective plane. That's why there's so much promoting of literature and art and these refined things. As Socrates said —“The unexamined life is not one worth living.” And these, the intelligentsia, the literati etc. literati, they can make a case to think — “Oh, without this ... the beauty of art, of literature, etc. what is a life [непонятно]

00:57:46

00:59:00

And there's something to be said for that. So, if such a case can be made, and I believe it can, then what to speak of the spiritual aspect to things, which is really the pure culture of beauty. As Guru Mahārāj told, for the first book: Reality the Beautiful. And it was actually, re-appropriating a statement, that he attributed to some French thinker, and marked to know. It was hard to track that down; but just taking that Guru Mahārāj's reliable, we can accept it. But he's saying, he took this; he liked this, Reality the Beautiful. What—like it's said: the Greek basis of the word 'aesthetic'— originally means? Perception. It's about what can be... It's taken to mean, you know, like, refined beauty of the highest type. I like that—that Reality the Beautiful. It means, the aesthetic aspect of life. Means: to see, hear, taste, touch, smell and feel the Personality of Godhead, who is Beauty Personified.

00:59:00

And there's something to be said for that. So, if such a case can be made, and I believe it can, then what to speak of the spiritual aspect to things which is really the pure culture of beauty. As Guru Maharaj told for the first [book] — “Reality the beautiful”. And it was actually reappropriating a statement that he attributed to some French thinker [непонятно] to know. It's been hard to track that down but just taking that Guru Maharaj says reliable, we can accept it. But he's saying, he took ... he liked this — Reality the beautiful. [Like] said the Greek basis of the word aesthetic originally means perception. It's about what can it be ... it's taken to mean, you know, like refined beauty of the highest type. I like that, that Reality the beautiful. It means the aesthetic aspect of life means to see, hear, taste, touch, smell and feel the Personality of Godhead, who is beauty personified.

00:59:00

01:00:23

The ultimate aesthetic. Sensual, sensuous perception; perceptive experience. Not these foolish, biblical impositions, like, “Why does He need so much worship? Why is He demanding? What's wrong with Him? [laughing] What sort of ego is that, that He demands to be... [laughing] But Guru Mahārāj did say, in Bhagavad-gītā, when Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru...(Bg:18.65), he said, “Kṛṣṇa is shamelessly pleading with Arjun.” And what did he say? “Arjun, I am everything.” Now, you may think, “That's really an egoistic statement.” If you're not everything; I get it, if you're not everything, if you're not the Ultimate Reality. But if you are everything, [laughing] and you are the Ultimate Reality. It would be unconscionable, not to allow others to know that. [laughing]

01:00:23

The [ultimate] aesthetic, sensual, sensuous perception, perceptive experience. Not these foolish biblical impositions that — Why does he need so much worship? Why is he demanding? What's wrong with him? (Laughing) What sort of ego is that, that he demands to be ... (Laughing) But Guru Maharaj did say in Bhagavad Gita when Krishna says [санскрит] he said — Krishna is shamelessly pleading with Arjun. [And what did he say?] Arjun, I am everything. Now, you see that's really an egoistic statement. If you're not everything, I get it. if you're not everything, if you're not the ultimate reality ... but if you are everything (Laughing) and you are the ultimate reality it would be unconscionable not to allow others to know that (Laughing)

01:00:23

01:01:48

Unless, they were so in love with you, that it's Yoga-māyā. Forgetfulness, allow them the divine illusion of just loving you for who you are, not for what you represent, or the position that you hold. So, for the jñāna-śūnyā bhaktas the īśvaryā aspect—the majestic aspect of divinity is eclipsed, overwhelmed by their love and affection. How beautiful is that! Like in this world, we see the president, the prime minister, the king, his mum. To his mother, it's her boy, her son. Doesn't matter he's the king, the president, the prime minister, “He's my boy.”

01:01:48

Unless they're so in love with you that it ... Yoga [mayac] forgetfulness allow them the divineillusion of just loving you for who you are not for what you represent or the position that you hold. So, for the [gyanashuniyabhaktas the [санскрит] aspect, the majestic aspect of divinity is eclipsed, overwhelmed by their love and affection. How beautiful is that! Like in this world, we see the president, the prime minister, the king. His mum, to his mother it's her boy, her son. Doesn't matter he's the king, the president, the prime minister, he's my boy.

01:01:48

01:02:42

How sweet is that! Her motherly affection eclipses and suppresses the majestic aspect of her son's position. And that brings us back to Yaśodā taking kṛṣṇa-nāma. One of the last things I heard, Śrīlā Gurudev said, before he left Navadwip. He was singing some song, and he said, “Kṛṣṇa has come home, answering the call of Yaśodā...” And, he said, “And Nandarāṇī, she's doing ārati to the beautiful face of Kṛṣṇa.” She answered. [laughing] How happy is that! HareKṛṣṇa!
Cc: ŚrīChaitanya-charitāmṛta
Bg: Śrīmad Bhagavad-gītā
Bs: Śrī Brahma-saṁitā
Mc:Śrī Muktā-caritām
Pv: Śrī Śrī Prema-vivarta
Śa: Śaraṇāgati
Tu: Taittiriya Upanishad
Vm: Śrī Vidagdha-mādhava

01:02:42

How sweet is that! her motherly affection eclipses and suppresses the majestic aspect of her son's position. And that brings us back to Yashoda taking Krishna nam. One of the last things I heard ShrilaGurudev say before he left Navadvip, he was singing some song and he said —“Krishna has come home answering the call of Yashoda and he said and Nandarani, she's doing arati to the beautiful face of Krishna. She [непонятно] (Laughing) Howhappyisthat! HareKrishna!

01:02:42

High-voltage Krishna-nam

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