03 June 1996 London
Starting Rays of The Harmonist
[Hari-katha spoken by Nitya Lila Pravista Om Visnupada Astottara Sata Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja – Srila Gurudeva]
To listen to the audio file of this class, please click on this link:
Srila Gurudeva: During his manifest stay in this world, Srila Prabhupada started three magazines. The first magazine that was started was the Gaudiya that was printed and circulated every month. Initially, the magazine was printed and circulated fortnightly, but after some time, it was printed every month. The Bhagavat Patrika was another magazine that was started; this magazine was printed in the Hindi language. The Harmonist was the third magazine that Srila Prabhupada started; this magazine was printed in the English language. The magazine was first called, ‘Vaisnava Tosani.’
Sripada Madhava Maharaja: Vaisnava Tosani was started during the time of Srila Bhaktivinoda Thakura?
Srila Gurudeva: Yes. After Srila Prabhupada’s departure, the printing of all the magazines was stopped. Our Gurudeva, Nitya Lila Pravista Om Visnupada Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja, re-started the publication of these transcendental journals. He started the Gaudiya Patrika magazine that was printed in the Bengali language. He also started the Bhagavat Patrika magazine that was published in the Hindi language. The publication of the Bhagavat Patrika magazine stopped for an indefinite period of time, but now it is being published again. If you like, I want the Rays of the Harmonist magazine to be published.
Devotees: Rays of harmony?
Srila Gurudeva: Rays of the Harmonist.
Shyamarani dasi: Because that also connects with Prabhupada.
Srila Gurudeva: Yes. We are in the line of Srila Bhaktisiddhanta Sarasvati Prabhupada.
Devotee: If you say Rays of the Harmonist is the name of the magazine, who is the Harmonist? You mean the original Harmonist magazine?
Srila Gurudeva: Yes.
Devotee: Krishna being the Harmonist or something like that.
Srila Gurudeva: I have two meanings in my mind that have manifested automatically. What is the meaning of harmony?
Devotee 2: It means connecting or uniting things, which have different natures.
Srila Gurudeva: Then Krishna is the Harmonist?
Devotee 2: The Supreme Harmonist.
Srila Gurudeva: Harmonist also means prema, the love and affection of Srimati Radhika and Krishna.
Devotee: Harmony also means something similar.
Srila Gurudeva: So, following the same line of Srila Prabhupada, we can name this magazine, “Rays of the Harmonist.”
I saw an edition of the Harmonist magazine in the house of Subala.
Devotee 3: It is with me now.
Srila Gurudeva: You have the magazine now?
Devotee 3: Yes.
Srila Gurudeva: It should be given to him, but you can take some articles. The first article of the Harmonist magazine was penned by Prabhupada that explained what the word, “Harmonist,” means. So, to explain what Rays of the Harmonist means, you may take some excerpts from that article. This article is a very good article, it is the best of all articles. So, this article must be the first article of the book. As an editorial note, you may state, “This magazine is called the Rays of the Harmonist, an offshoot of the Vaisnava Tosani magazine, which was started by Srila Bhaktivinoda Thakura first.” The magazine is there, you can read it. And, you can take some articles one by one. You can also take brief articles from our Guru Maharaja, Srila Bhaktisiddhanta Saravati, Nishikanta Sanyal Prabhu, who was a good writer of his time. And you may also publish my articles.
Devotee: Most readers are interested in your harikatha.
Srila Gurudeva: You may also state how the devotees have marvelously arranged for my preaching services in the West. You may also mention how many people are joining our movement. I am now in the Gaudiya Vedanta Samiti, as you may all know. Vamana Maharajaji is the Acharya and I am the Vice-President. I want to give a copy of the Bhagavat Patrika that was recently begun and published. The Rays of the Harmonist should be published in the same…
Sripada Madhava Maharaja: Process.
Srila Gurudeva: Process.
Sripada Madhava Maharaja: The same formula.
Srila Gurudeva: Colored paper should be used for the first page.
Devotee: I will cover it in the station.
Srila Gurudeva: She will help you with…
Sripada Madhava Maharaja: Logo.
Srila Gurudeva: There should also be a good picture of Radha Govinda or Radha Gopinatha. She has also painted a picture of Caitanya Mahaprabhu dancing with His associates to the accompaniment of mridangas and karatalas. This picture should be given there.
[Srila Gurudeva and Sripad Bhakti Svarupa Tirtha Maharaja converse in Hindi]
Sripad Bhakti Svarupa Tirtha Maharaja: When I heard that you were here, I decided I must see you here.
Srila Gurudeva: Very good. I am very happy to see you here.
Sripad Bhakti Svarupa Tirtha Maharaja: I came only for your darsana. Since many days, I had the desire to listen to harikatha from you.
Srila Gurudeva: [Smiles] But I haven’t learned to read or write.
Sripad Bhakti Svarupa Tirtha Maharaja: There is no question of you being unread Maharaja. Due to my misfortune, I couldn’t associate much with my spiritual master, Paramahamsa Bhagavat Maharaja. On his order…
Srila Gurudeva: On his order, you went to preach in many places.
Sripad Bhakti Svarupa Tirtha Maharaja: Yes. I went to Gaudiya Mission but he had already left. I was determined and I thought, “I must listen from you.” I especially want to listen your explanation of the janmady asya yatah verse. I also want to listen to your explanation of Catur-sloki Bhagavatham.
Srila Gurudeva: These sublime topics must definitely be heard.
Sripad Bhakti Svarupa Tirtha Maharaja: Yes, they must be heard. But, I especially want to listen from realized souls like you.
Srila Gurudeva: I am not a realized soul.
Sripad Bhakti Svarupa Tirtha Maharaja: No, you definitely are. Great souls like you are very few in numbers. Recently, I attended the 98th birthday anniversary of Srila Puri Maharaja, Srila Santa Maharaja had organized the celebrations. I also spoke in glorification of Srila Puri Maharaja. But, they have become old and it is very difficult to get darsans. I couldn’t meet with my own Gurudeva because of his old age.
Srila Gurudeva: Many contemporaries of Srila Puri Maharaja and Srila Santa Maharaja have departed from this world. Many of their godbrothers have disappeared from this mortal vision, some of them are—Audolomi Maharajaji, our Guru Maharajaji, Shrauti Maharajaji, and Bon Maharajaji. Most of their godbrothers have left this world.
Sripada Madhava Maharaja: Nemi Maharajaji has also departed.
Sripad Bhakti Svarupa Tirtha Maharaja: That is why I have come to you.
Srila Gurudeva: We were children when they preached. It has been more than fifty years since I have joined the Math.
Sripad Bhakti Svarupa Tirtha Maharaja: Haribol! I could barely stay in the Math for five years.
Srila Gurudeva: I have seen many of Srila Prabhupada’s disciples. I have also seen Audolomi Maharaja. I have had the audience of most of Srila Prabhupada’s senior disciples. I would always serve them and listen to their harikatha like a small boy. I liked Audolomi Maharaja’s discourses. Audolomi Maharaja considered my Gurudeva as his Siksha-Guru. Despite being his younger brother, my Guru Maharaja bought Audolomi Maharaja to the lotus feet of Srila Prabhupada. He brought Audolomi Maharaja to the Math.
Sripad Bhakti Svarupa Tirtha Maharaja: Oh! Srila Kesava Maharaja was the younger brother of Audolomi Maharaja?
Srila Gurudeva: Yes. Audolomi Maharaja was his elder brother. Audolomi Maharaja’s name in his previous ashrama was Pramod and my Guru Maharaja’s name was Vinod. They had two younger brothers of whom one was named, “Pulina-bihari.” They were four brothers. Pramodji was Yudhistira Maharaja, and our Guru Maharaja was Bhima.
Their mother would call them by these names of the Pandavas. Guruji took the responsibility of the entire household, while he stayed at home. He was very learned.
Sripad Bhakti Svarupa Tirtha Maharaja: Who?
Srila Gurudeva: Audolomi Maharaja. He was a head-master of his time. To became a head-master during those days, was a matter of great pride. Once, he was afflicted by Tuberculosis. Guruji took him and went to Bhuvanesvara. Guruji served Audolomi Maharaja for two, three months on his own. And then, he bought him to listen to the harikatha of Srila Prabhupada. Guruji came first to Srila Prabhupada and he was initiated within a short time. Srila Prabhupada also wanted to give sannyasa (the renounced order) to Guruji, but everyone said, “If you give Vinoda sannyasa, the management will be spoiled.” So, Srila Prabhupada didn’t give our Guruji sannyasa.
When we went on parikrama, the deity of Guruji would also go along with us, then Maharaja would perform the arati of Guruji, and offer Gurudeva his dandavat pranama numerous times. When Guru Maharaja was engaged in parikrama with the other devotees, Maharaja offered Guru Maharaja his sastang dandavat pranama, and Guru Maharaja would offer pranama back. This way, Audolomi Maharaja greatly respected our Guru Maharaja.
Sripad Bhakti Svarupa Tirtha Maharaja: But now, they have all left.
Srila Gurudeva: They have all left and we are now orphans.
Sripad Bhakti Svarupa Tirtha Maharaja: No. That is why, I am going to catch your lotus feet.
You are going to go straight to India now?
Srila Gurudeva: Tomorrow, I will go to Holland. I had already stayed there for fifteen days. Then I came here. From here, I will go to Holland.
Sripada Madhava Maharaja: Day after, we will go to America.
Srila Gurudeva: Arrangements are being made for me to preach in more than fifteen cities.
Sripad Bhakti Svarupa Tirtha Maharaja: Jaya ho!
Srila Gurudeva: I have come to preach for a considerable time.
Sripad Bhakti Svarupa Tirtha Maharaja: As far as I have understood, because of Srila Bhaktivedanta Svami Maharaja’s preaching, everyone has passed matriculation, now they want to go to college.
Srila Gurudeva: They are returning after passing matriculation. They have no association of Vaisnavas. They think, “We have learned everything. There is no need for us to meet anyone.”
Svamiji told them, “Go to Narayana Maharaja and learn from him. He will help ISKCON.”
Sripad Bhakti Svarupa Tirtha Maharaja: I read in one of their books that when Srila Svami Maharaja was leaving his body, you went to see him.
Srila Gurudeva: I went to see him and I also placed him in samadhi. Svamiji told me, “Help my ISKCON.” Svamiji would often visit me.
Sripad Bhakti Svarupa Tirtha Maharaja: Svami Maharaja took Sannyasa from your Guruji.
Sripada Madhava Maharaja: He took Sannyasa in Mathura.
Srila Gurudeva: I was the priest of the Sannyasa ceremony.
Sripada Madhava Maharaja: Maharaja also taught Srila Svami Maharaja how to wear the Sannyasa apparel, like the dor-kaupin.
Srila Gurudeva: But now, some of Svamiji’s disciples don’t want anyone’s association. Except for themselves, they don’t consider anyone else as Vaisnavas.
Sripad Bhakti Svarupa Tirtha Maharaja: They have become arrogant.
Srila Gurudeva: Let’s see what the will of Bhagavan is.
Sripad Bhakti Svarupa Tirtha Maharaja: When I heard that you were here, I said, “Please take me to see Maharaja immediately.”
Srila Gurudeva: You are preaching very well. I don’t know English well.
Sripad Bhakti Svarupa Tirtha Maharaja: Does Bhagavan know English?
He only knows the bhakta and bhakti.
Srila Gurudeva: You are qualified.
Sripad Bhakti Svarupa Tirtha Maharaja: No Maharaja. In front of you, I am a baby. It was my desire that I spend a couple of hours with you and listen to harikatha. The hall here…
Sripada Madhava Maharaja: Maharaja told most devotees to not come while he gets ready to depart for Holland. That is why no one came. Because he needs time to pack and to get ready.
Srila Gurudeva: Wherever I go, at least five hundred devotees come. They intently listen to my harikatha. My harikatha classes are based on Manah-siksha, Upadesamrta, Caitanya Caritamrita, Srimad Bhagavatham, and the other books of our Guruvarga. The audience listens to my classes with so much love!
Sripad Bhakti Svarupa Tirtha Maharaja: If I would have come earlier, I could have also heard your harikatha.
Srila Gurudeva: The Gaudiya Mission center invited me with much love. I went with devotees, and we did kirtana and I also spoke some harikatha. I thought you were a Bengali.
Sripad Bhakti Svarupa Tirtha Maharaja: No Maharaja. I am from South India. I am from the Iyengar family.
Sripada Madhava Maharaja: Radha-priya dasi’s fiancé is also an iyengar.
Srila Gurudeva: Is Hindi your mother tongue?
Sripad Bhakti Svarupa Tirtha Maharaja: I grew up speaking Hindi.
Srila Gurudeva: Who is the Acharya of Gaudiya Mission now?
Sripad Bhakti Svarupa Tirtha Maharaja: Parivrajaka Maharaja.
Srila Gurudeva: Parivrajaka Maharaja? Was there any agitation on the position of Acharya?
Sripad Bhakti Svarupa Tirtha Maharaja: Correct.
Devotee 2: There was a lot of agitation. A few blows were also exchanged here and there.
Srila Gurudeva: The two policemen were removed. I heard that you, Tirtha Maharajaji of Gaudiya Mission were going to be the next Acharya, but some devotees did not want you to become the next Acharya. There was some fighting.
Sripad Bhakti Svarupa Tirtha Maharaja: I am not Bengali.
Srila Gurudeva: That you are not Bengali, and you belong to South India.
Sripad Bhakti Svarupa Tirtha Maharaja: I lectured on the Bhagavatham for eight hours. They also gave me a golden shawl. Here, my clothes were torn, but Krishna arranged that I get a golden shawl. Incidents like this happen. So, I thought, “There are still two or four Mahatmas like you in this world now. So, I must offer my dandavat pranama to you and seek your blessings. By your blessings, I can speak Krishna-katha.”
Srila Gurudeva: This mood is commendable. You must be of this attitude.
Sripad Bhakti Svarupa Tirtha Maharaja: I don’t want any prestige. Many people asked harinama from me, but I did not give. I am not a guru, I am a small Vaisnava. I tell them, “If you want harinama, then I will come to your house and speak Krishna-katha. Krishna-katha is non-different from naam. Just by giving the mala, you don’t get harinama.”
Srila Gurudeva: The Acharya is Parivrajaka Maharaja?
Sripad Bhakti Svarupa Tirtha Maharaja: Yes.
Srila Gurudeva: Is he a Bengali?
Sripad Bhakti Svarupa Tirtha Maharaja: Yes.
Srila Gurudeva: Is he elder to you by his age?
Sripad Bhakti Svarupa Tirtha Maharaja: No Maharaja, he is younger than me. Most of them are Audolomi Maharaja’s disciples, I am the only disciple of Bhagavat Maharaja. This is one problem.
Srila Gurudeva: Bhagavat Maharajaji changed the Gaudiya Mission. Or else, we had no relation with Gaudiya Mission. We had no relationship with them, they had even stopped chanting the maha-mantra. So, we said, “They are not Vaisnavas. They are not in Mahaprabhu’s line.” Bhagavat Maharajaji then came and changed the Gaudiya Mission. Bhagavat Maharajaji was the first Vaisnava of the Gaudiya Mission, who shook all the persons absorbed in the misconceptions that had penetrated within the Gaudiya Mission. He wanted to meet with everyone, he was very generous. When he would meet me, he would always embrace me. He would tell me, “You are the Vice-President of the Gaudiya Vedanta Samiti and you are a very good boy. But don’t think that you are the controller. Don’t think like this. Always be humble.” He would give me many such instructions and bless me profusely. When I went to the Gaudiya Math in Calcutta, he was sick, but on seeing us, he became very happy.
Sripad Bhakti Svarupa Tirtha Maharaja: On seeing Vaisnavas, he becomes very happy.
Srila Gurudeva: He changed so much about the Gaudiya Mission, so much. It is very nice that you are the disciple of this Bhagavat Maharaja. He was a bona fide Vaisnava. It is your supremely good fortune to have a Guru like him. He was a very learned personality. Even when he was a brahmachari, he was so learned. So, you are very lucky to be his disciple!
The meaning of the “Athata Brahma jijnaso,” verse has been delineated by the “Janmady asya yato,” verse of Srimad Bhagavatham. This verse of the Srimad Bhagavatham (Janmady asya yato) is the real meaning of this sloka (Athata Brahma jijnaso) from the Vedanta-Sutra. You know the meaning of these slokas. But, Srila Vishvanatha Cakravarthi Thakuraji and Srila Jiva Gosvamiji have described this sloka in nine special ways.
Sripad Bhakti Svarupa Tirtha Maharaja: I did not understand the “yatra tri-sarga ‘mrsa,” part of the verse. I did not understand the conception of land seen on water.
Srila Gurudeva: If you understand the rest of the sloka and the purports of our Guruvarga, then you will understand this excerpt of the sloka, otherwise not. “Janmady asya yato,” is the first line of the sloka. Janmady asya yato, is the external meaning, it is not the real meaning. From whom has birth taken place? Janma-adyasya, adyasya means Sringara-rasa. Krishna is the Akhila-Rasamrita-Sindhu of all kinds of Bhakti Rasas. He is the connoisseur of all devotional mellows. So, Adi-rasa is Sringara-rasa. Krishna is the initiator of this Sringara-rasa. This Adi-rasa originates and emanates from Him. Hence, this sloka refers to Krishna.
There is another meaning of this sloka. Alone, Krishna is not Akhila-Rasamrita-Sindhu. He is the reservoir of all rasas only if Srimati Radhika is by His side. Therefore, Sringara-rasa originates from Both-Sri Radha and Krishna, this rasa does not originate from Krishna alone. Therefore in Janma-ady, ady means Sringara-rasa. This rasa originated from the Divine Pair—Sri Radha and Krishna.
Sripada Madhava Maharaja: In an earlier explanation of why Adi-rasa is Sringara-rasa, you said, “Syamam eva para-rupam puri madhupuri varah, vayah kaisorakam dheyam adya eva paro rasah.”
Srila Gurudeva: Srila Vishvanatha Cakravarthi Thakura, Srila Jiva Gosvami, and Srila Sanatana Gosvami have given many confidential, beautiful meanings to this sloka of the Srimad Bhagavatham in their Sarartha-darsini, Laghu-tosani, and Vaisnava-tosani commentaries respectively. Srila Vishvanatha Cakravarthi Thakura has especially given many meanings. The next line of this sloka states, “Tene brahma hrda ya adi-kavaye muhyanti yat surayau, tejo-vari-mrdam yatha vinimayo yatra tri-sargo ‘mrsa,
dhamna svena sada nirasta-kuhakam satyam param dhimahi,” we recite the Brahma gayathri, “Om bhur bhuvah svaha tat savitur varenyam, bhargo devasya dhimahi, diyoyonah pracodayat,” tat in this mantra means deva, devasya vargaha. Who is this deva? He is Krishna-deva. Vrajendra-nandana Shyamasundara is that deva. Bhargo means teja, teja-sakti, potency. Who is the potency of Krishna, who is She? The embodiment of this potency is Srimati Radhika Herself. She is para-sakthi. “Tat savitur varenyam,” whose varenyam is this? It is Savithri-devi’s. The heat and light are the characteristics of Krishna’s potency, Srimati Radhaji. Dhimahi, but on whom do you meditate?
You meditate on “A-U-M.” ‘A’ denotes Krishna; ‘U’ represents Srimati Radhika; ‘M’ represents all the souls or the jivas. The combination of three has resulted in Om. And, it will be transferred to Kling. This way, the Brahma-gayatri will become the Kama-gayatri, when the Brahma-gayatri matures. Tat and Dhimahi from the Brahma-gayatri and the excerpt, “Satyam param dhimahi,” from the sloka of Srimad Bhagavatham are in one line and mood. “Tejo-mari-mrdam,” what is teja?
Sripad Bhakti Svarupa Tirtha Maharaja: Light, or prakasa.
Srila Gurudeva: But the light is not being stated here, rather the potency is being stated. Krishna’s para-sakti is denoted here. This is teja. This is urja; so, Srimati Radhika is called Urjesvari. Anything you desire, you can obtain from Srimati Radhika; you cannot obtain what you seek directly from Krishna. Srimati Radhika is the icca-sakti of Krishna, She is His wish fulfilling potency. Everything you see in this material creation and in the spiritual world, cit-jagat; is a manifestation of Srimati Radhika. Srila Bhaktivinoda Thakura has explained this very nicely in Jaiva-dharma. We cannot engage in bhakti unless teja dawns on our hearts. This teja descends from the disciplic order, it descends from Gurudeva and Krishna. What is the seed of the creeper of devotion? We say that shraddha, faith is the seed, but faith is not the seed of the creeper of devotion. Rather, shraddha is an external symptom. The mood to serve Krishna, Krishna-seva-vasana, is the seed of the creeper of devotion. And where can this seed be obtained? It can be obtained only in sadhu-sanga, and nowhere else. But, the sadhus must be of the disciplic order. This disciplic order stems from Krishna, Brahma, Narada, Vyasa, and continues through our Guruvarga. Then, “Bharga devasya,” you will realize what teja is, and you will also realize that the embodiment of this effulgence is Srimati Radhika. But, by coming to this world, we see that the effulgence is reflected on the surface of the water and on the mirror. This is a reflection and not the real effulgence. The light we see in this world is not the real teja.
“Tejo-mari-mrdam,” to understand the import of this sloka, you will need a lot of time. But, I am only giving a gist of the mantra for a little time. Teja is all-pervading, but cannot be seen by the mundane eyes. There is no entity or place in this world that is devoid of teja. But there is a distinctive form of teja. Even this piece of wood has teja in it. Liquidity is the defining characteristic of water, but sometimes water becomes ice and there is also the element-earth. Our bodies are made of earth. But to see this teja, effulgence, you should churn the containers of this teja. For instance, fire is only produced by repeatedly making a circular movement on the surface of the wood with the aid of a stick. This is an example, which is used to signify what Cit-sakti is. Without engaging ourselves in sadhana-bhajana, we will not perceive or realize this Cit-sakti. We can see the external forms of wood and earth, but, by repeatedly striking or churning them, we will get fire. These substances have their origin in Brahma, hence, they have a relationship with Brahma. Therefore, without staying in and seeking the shelter of this world, we can never know the transcendental reality.
The teja is hidden from the jivas. The jivas can only perceive the reflection of this teja. How does the jiva perceive this reflection? Water becomes ice during an extremely cold weather. Your thirst would be quenched on drinking water, and by splashing water on each other, no one would be hurt. But if you would hurl a piece of ice on someone, they will be hurt. So, the intrinsic nature of water, the dharma of the water changes when it becomes ice. But this change of water from its liquid state to a solid state is its anitya dharma, a temporary acquisition of another form. The permanent nature of water is to always be in its liquid form.
Similarly, the jiva is always the servant of Krishna, but now, having coming to this material world, he has acquired a temporary dharma. His nature temporarily changes like how water turns to ice. He is entrapped in maya now and follows Maya-devi’s dictates. Hence, the analogy of water seen on land is used to explain the conditioned state of the jivas.
“Tejo-mari-mrdam,” refers to this material world. Lacks of toys can be made from earth. Many earthly utensils and toys are made of earth; but in reality, they are all made of earth. Similarly, this material world and everything you see with your eyes and except for the souls, whatever exists in Brahmaji’s creation, is a transformation of the material energy. The Catu-sloki of Srimad Bhagavatham also explains this tattva very nicely.
Sripad Bhakti Svarupa Tirtha Maharaja: I wish to listen to you explain the Catu-sloki in a concise form Maharaja.
Srila Gurudeva: Everything gross in this material world is a transformation of the element-earth. All objects are a transformation of earth. There is no difference between the different forms of earth. The conditioned souls’ potencies may point to apparent differences. There are many examples given to this explain is. You should carefully understand what teja is. “Satyam param dhimahi,” this tejo, beauty, varga belongs to Srimati Radhika and Krishna. In the Srimad Bhagavatham, it is said:
Satyam pri satyam, satasya yonir, nikuncha satye…***
Krishna is satya, but only if He is with Srimati Radhika. Without Srimati Radhika, He is nirvisesa brahma. In that form, He has no qualities. He is the reservoir of all transcendental qualities only if Srimati Radhika is alongside Him. “Tene brahma hrdaya adi-kavaye,” tene—this knowledge was imparted to adi-kavaye, Brahmaji. But to consider Brahmaji to be adi-kavaye is an external consideration. Adi-kavaye refers to Sukadeva Gosvami who recited the entire Srimad Bhagavatham. In his recital of the Srimad Bhagavatham, he especially recited the tenth canto. This tenth canto has Venu gita, Gopi-gita, Brahmara gita, Yugala gita, and Pranaya gita. Srimati Radhika and Krishna Both, imparted this knowledge to Sukadeva Gosvami. “Muhyanti yat surayah,” refers to personalities like Brahma and Sankara.
Here, Brahma means Sabda Brahma. What is this sabda brahma? It is the Srimad Bhagavatham that was imparted to the heart of Sukadeva Gosvami. Who imparted this transcendental knowledge to Sukadeva Gosvami? Sri Radha and Krishna did. Upon remembering Them, Sukadeva Gosvami had this knowledge imparted to him. Pracodayat—prakista rupena, udayet.
Sripada Madhava Maharaja: “Janmady asya yato ‘nvayad itaratas carthesv abhijnah svarat,” when explaining ‘nvayad itatratas in one of your previous classes, you said that ‘nvayad means meeting and itaratas means separation. By meeting and separation, Sringara rasa is nourished.
Srila Gurudeva: The ordinary meaning is external. The direct meaning states that by the agency of cit-sakti, the cit-jagat (spiritual realm) was manifested. Tatasta-sakti produced jiva-jagat (the realm of the individual souls) and maya-sakti produced maya-jagat (the material world). This is the direct meaning of the sloka. The indirect meaning is that the jiva is neither material or fully conscious. He is a part and parcel of Krishna. How did the jiva enter this material world and become covered by the gross body and the subtle body? Being entrapped within these bodies, the soul thinks, “I am this body.” The soul is a minute manifestation of cit-sakti and is thus conscious. But now, he is suffering in the prison house of material existence. A conscious entity never comes under maya-devi’s influence, but by the inconceivable potency of Krishna, he falls victim to the deluding energy. This is the ordinary meaning.
A special meaning can also be realized here. “Nvayad itaratas ca,” refers to the meeting of Sri Radha and Krishna. When They meet, They experience Samyoga-milana rasa, the joy of meeting each other. When Krishna goes for cow herding, or goes to Mathura or Dvaraka, or when He is in maan; Vipralambha rasa in experienced. Meeting and separation are the two aspects of prema. Meeting leads to sambhoga rasa being experienced and separation leads to vipralambha rasa being experienced. Amnaya is milana, samyoga rasa and vipralambha is the mood of separation. These are the transcendental specialties of the love between Srimati Radhika and Krishna.
Sripad Bhakti Svarupa Tirtha Maharaja: Maharaja, can you please explain what the four hundred thousand human species of life is?
Srila Gurudeva: This has been written in the sastras. The sloka is..
Sripad Bhakti Svarupa Tirtha Maharaja: The sloka is:
jala-ja nava-laksani sthavara…
“Catur-laksani manusah,” in Caitanya Caritamrita, it is written on the basis of a devotee and non-devotee.
Srila Gurudeva: The four lakh human forms of life have been further sub-divided. One kind of human beings don’t know anything. They only bear the appearance of human beings. They eat dog-meat, and when their father is old, they push him off a cliff. And when the father is dead or if he is still dying a most painful death, regardless of him being alive or half-dead, they light a fire, cook and eat him among themselves. Such uncivilized humans are also there. There are four lakh kinds of humans and their consciousness (cetana) has been divided into—accadita-cetana (covered consciousness), sankucita-cetana (shrunken consciousness), mukulita-cetana (budding consciousness), vikasita-cetana (developed consciousness), and purna-vikasita-cetana (fully developed consciousness). Therefore, the four lakh of human species have these different kinds of consciousness. The culmination of consciousness takes place in a devotee in whom bhava has arisen. Different devotees are in different grades of devotion. Some devotees are in the stage of shraddha, while some are in the stage of ruci and asakti. Even among the devotees who are in the stage of asakti, there are two categories. One kind of devotee has asakti (attachment) to sadhana-bhajana and the other devotee has attachment to sadhya-vastu, the object of devotion—Sri Radha and Krishna. The different kinds of devotees and the different kinds of human beings comprise the four lakh human species of life.
[Transcribed by the Bhaktabandhav Team]