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751102 - Morning Walk - Nairobi

2021-07-28T10:53:04Z

Nirmal:

[[Category:1975 - Morning Walks]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-11 - Lectures, Conversations and Letters]]
[[Category:Morning Walks - Africa]]
[[Category:Morning Walks - Africa, Kenya - Nairobi]]
[[Category:Lectures, Conversations and Letters - Africa]]
[[Category:Lectures, Conversations and Letters - Africa, Kenya - Nairobi]]
[[Category:1975 - New Audio - Released in May 2014]]
[[Category:Audio Files 60.01 to 90.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Morning Walks - by Date]]'''[[:Category:Morning Walks - by Date|Morning Walks by Date]], [[:Category:1975 - Morning Walks|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751102 Morning Walk - Srila Prabhupada Speaks a Nectar Drop in Nairobi|<big><big>'''Listen to a 'Nectar Drop' created from this Morning Walk'''</big></big>]]</div>


<div class="code">751102MW-NAIROBI - November 02, 1975 - 60:40 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751102MW-NAIROBI.mp3</mp3player>

Prabhupāda: . . . brain.

Brahmānanda: That's an accident. That's an accident.

Prabhupāda: Accident. All accidents make symmetrically so beautiful.

Harikeśa: Well, in the beginning only it was an accident. Then it became regular, after that first accident.

Prabhupāda: Yes. So in the beginning let us kick. (laughter) Then things will be all right.

(break) . . . ''Bhagavad-gītā'' says in the beginning? Hmm? What is the beginning?

Brahmānanda: ''Ahaṁ bīja-pradaḥ pitā'' ([[BG 14.4 (1972)|BG 14.4]]).

Prabhupāda: Ah. ''Bījo 'haṁ sarva-bhūtānām'' ([[BG 7.10 (1972)|BG 7.10]]), very good. Thank you very much. All these plants begins from the seed. That seed . . . Kṛṣṇa says, "I am the seed." So how it is accident? Every plant has got a particular type of seed. You cannot change it. You take two seeds: it will grow as it is; it will grow as it is. Not that by accident it will grow like this and it will grow like this. No. Rose seed will grow rose tree, and mango seed will grow mangoes. Where is accident? The seed is there. Simply rascals.

Harikeśa: It's an accident where the seed falls.

Prabhupāda: Then you are great scientist. Let me kick on your face. (laughter)

Devotee (1): What about cross-breeding, when they change the . . .? Cross-breeding. It appears as if . . .

Prabhupāda: That is not accident, cross-breeding. You arrange for that.

Devotee (1): But they change the original seed.

Prabhupāda: Then what is that? That is not accident. You are doing that. How you say it is accident? Why do you put this rascal question? As you are doing otherwise, it is coming otherwise. How you can say it is accident? Accident means nobody interferes, it comes. That is accident.

Harikeśa: Well, it may not be an accident, but it proves how we're becoming superior to the nature. We can control it. More and more, every day we're controlling.

Prabhupāda: How you can become superior? Nature has already given you, and then you are able to act. Where is your superiority? Huh?

Devotee (2): That is a good point. (break)

Prabhupāda: . . . given by God''. Mattaḥ smṛtir jñānam apohanam'' ([[BG 15.15 (1972)|BG 15.15]]). You have no intelligence even, so that is given by God. (Hindi with lady) Let them become devotees. Why these old men, they are not coming? They are still after money? ''Amara ajñaya guru hana tara ei deśa'' ([[CC Madhya 7.128|CC Madhya 7.128]]), Caitanya Mahāprabhu says. So you have come to this country. Do something good for these Africans. Let them become devotee. Where is that attempt? The white men, they also came to exploit them, and you have also come to exploit them. But Caitanya Mahāprabhu says, "No—''para upakara''." ''Upakara kara''. That is Caitanya Mahāprabhu's . . . They are not so advanced; make them advanced. That is real cooperation. (Hindi with lady) (break) Just like every one of them is attached to remain in Africa, continuing to . . . But they are being forcefully driven away: "Go away." Attachment must be there. The Englishmen, they have got attachment, but they were forcefully driven away. Similarly, this conditioned soul, he has got attachment. And ''śāstra'' and ''śastra'' . . . These people were driven away by ''śastra'', by weapon, knife. That is ''śastra''. And ''śāstra'' is the same thing, but it is books. Therefore it is called ''śāstra''. The original word is coming from ''śas. Śas'' means ruling, ''śas-dhātu. Śāstra, śastra, śāsana, śisya. Śisya. Śisya'' means voluntarily accepting ruling. That is called ''śisya''. The word is the same, ''śas''. From ''śas, śisya''. From ''śas, śāstra''. From ''śas, śastra''. From ''śas, śāsana''. These are. So sometimes by force, sometimes by voluntarily . . . So just like ''guru''-''śisya''. The ''guru'', he gives enlightenment, and ''śisya'' voluntarily accepts. That is ''guru''-''śisya''. Similarly ''śastra'' means weapon: "If you don't follow, then I shall cut your throat." Similarly ''śāstra''.

So ''śāstra'' says that "Now you must leave your family life." That is called ''vānaprastha''. So that is not being carried out, although the ''śāstra'' injunction is there. ''Brahmacari, gṛhastha, vānaprastha, sannyāsa''. So ''brahmacārī'' is the beginning of life, how to become controlled life. Then he is allowed the concession for sense gratification. This is ''gṛhastha''. Then ''śāstra'' says, "Now you have done up to fifty years. Now get out." But nobody is following. They are not prepared to get out unless death forces to get out. That Kṛṣṇa does. ''Mṛtyuḥ sarva-haraś cāham'' ([[BG 10.34 (1972)|BG 10.34]]). He is not willing. He has got attachment. He doesn't want. Then, at last, Kṛṣṇa comes as death: "Now get out." Kick out. "Oh, I have got so many things. I have got my sons, daughters, and this, that." "Get out. No question." And whatever you have accumulated, that is forfeit. That's all. The same process, just Africa government: "Get out." And what you have attained? . . . (indistinct) . . . All taken away. The same ''śāstra, śis, śas-dhātu''.

Indian lady (3): Śrīla Prabhupāda, I am very surprised. I'm not born in India but I born in Africa. But why this culture I had in my heart from the start even? Forty-five years, that time was my . . . Forty years. And I only see my husband also. So I will give you service in this for fifty years. As you'll need any service from me, you take from me. Only . . .

Prabhupāda: That means in your previous life you were in these activities. That comes. That dictates, "Now do it." So even though you became woman, still, that instinct was there. You had it done in your previous life. That is stated in the ''Bhagavad-gītā''.

Brahmānanda: ''Yoga-bhraṣṭo''.

Indian lady (3): I was waiting to decide, but I thinking, "How I go to see Kṛṣṇa?"

Prabhupāda: ''Śucinām śrīmatāṁ gehe'' ([[BG 6.41 (1972)|BG 6.41]]). What is that?

Indian lady (3): So you come in my life. Before that time I was only forty-eight years.

Prabhupāda: So now the older section of the Indians, they should give up their family life and live in this temple, cultivate this spiritual life and preach. You see? There will be very nice relationship.

Indian lady (3): Everyone, every state, this is true. Sometimes I go to preaching. I not looking "Asian" or such and such. Anyone I go to also preach—African . . . (indistinct) . . .

Prabhupāda: We are all part and parcel of God. The outward dress only makes difference that "I am African," "I am Indian," "I am this." ''Paṇḍitaḥ sama-darśinaḥ'' ([[BG 5.18 (1972)|BG 5.18]]). Therefore one who is learned, he does not make that difference. That is accidental, that by . . . You can say acci . . . That is also not accidental, but some way or other, it has become so. The dress is different. But our movement is not with the dress but with the living being who has the dress. This is movement. Our, this is completely spiritual movement.

Indian man (4): Many intelligent people in Africa, they are taking it very seriously. We have one professor, Entenjania Danisanjunibristi. He's a very young boy. So he bought your ''Bhagavad-gītā'', and Bhāgavat dāsa was there. So he took all the picture out, all the picture, and he framed. I have seen in the room. He put all the pictures in his room. Then he was writing me from a long time. He became our patron Life Member, and now he chants sixteen rounds. He has gone to London for a course. He said, "After finishing this course I will take initiation from His Divine Grace. Then I will dedicate my whole life to preach in the Dar es Salaam, in the university."

Prabhupāda: He is Indian or African?

Indian man (4): No, no, African. He's a professor. Oh, yes. (aside:) You have seen the letters, I think, to me. So when I was in Dar es Salaam, then I was in Mandena's room. He said, "No, you stay with me. Don't stay with the Asians." So I was in the . . . (indistinct) . . . university, you know. He said Asian can take this philosophy and not be so serious. Now he has gone to London. He may see you when you will be there, for a year. And he chants sixteen rounds. He has nobody, no picture else in his room. There was one picture of the president there. He took it down and he put a Kṛṣṇa picture there. So it's very serious. And he said, "I don't know. Since I have read the ''Bhagavad-gītā'' I go to my class to give a class to the students and I don't speak anything else about the scriptures."

Prabhupāda: That is the sign.

Indian man (4): And he's a very strong, Prabhupāda, also. Very strong.

Prabhupāda: That is said about Prahlāda Mahārāja when he was boy. So he has been described as ''kṛṣṇa-graha-praptaḥ''. Just like under the influence of planet one becomes, what is called, ghostly haunted, like that. So devotee means when he becomes Kṛṣṇa haunted. That is wanted. That is Kṛṣṇa conscious. He does not think anything else except Kṛṣṇa. That is wanted. ''Kṛṣṇa-graha-praptaḥ.''

Indian lady (3): . . . (indistinct) . . . absolutely thing. A few days before I been here for the flowers . . . (indistinct) . . . my family complained me, "Mom, you don't know. Yesterday was very big day . . . . (indistinct) . . . day. Oh, you forget." . . . (indistinct) . . . Kṛṣṇa's wedding ceremony . . . (indistinct) . . . Myself I forget everything. They start to complain I go there, sit together, I have not anything. They start to talk with me business, this and that. So still, immediately I will give, answer immediately because I always saying . . . (indistinct) . . . Sometimes guest there are I start to preach . . . (indistinct) . . . say something. "It's okay. Then you like talking your matter." Then I will talk . . . (indistinct) . . .

Prabhupāda: (aside:) Don't spoil your nail.

Indian lady (3): It is automatic change.

Brahmānanda: When someone takes so spontaneously, like this African, without any preaching, but just spontaneously take . . .

Prabhupāda: Yes. They are not yet so advanced.

Brahmānanda: But it means in past life there must have been some connection if he immediately takes it so wholeheartedly, without any previous connection.

Indian man (4): The Indian peoples, when they see the Africans in the temple, singing and all that, they criticize, you know. They criticize us. They say, "Oh, you . . ." That boy, he told me. He read your Nectar of Devotion. Then he came to the conclusion . . . He read the story also of Mahārāja Ambarīṣa. So he used to go to the Hindu temple to clean the floor early in the morning before going to university. He told me that he went for one week and they never said anything. When he was going daily the temple, they told him, "Don't come here. Don't clean here. We don't want the African to come." So then he told me that "What should I do? I want to follow the Prabhupāda instruction. So what should I do? Prabhupāda has said in his books that if one cannot do anything, simply he should go to the temple and clean the room." He was so serious. So then I told the pūjārī that "Why you are doing like that? He wants to serve the Lord. Why don't you let him serve? You want that to keep out the inside the temple and throw the pots and the cigarette in the temple?" So they criticize like that sometimes . . . (indistinct) . . . They're simply imitating us.

Brahmānanda: There was a man yesterday at Dabji's house who was the ''brāhmaṇa'' who was officiating. He is a very much caste-conscious ''brāhmaṇa'', and although he and Shah were the first ones to meet you at the Nairobi airport when you arrived in Nairobi, as soon as he heard your philosophy, he has never come. He came the first day only, when you first arrived, and since that day he has never come. And yesterday I think he must have just come because Shah has forced him. But he does not at all like our philosophy that ''brāhmaṇa'' by qualification. He is very staunch—"''Brāhmaṇa'' by birth."

Devotee (5): They always say the Africans could never become Kṛṣṇa conscious.

Prabhupāda: How they are becoming? (laughter)

Devotee (5): They don't believe.

Prabhupāda: Believe? You do not see even?

Devotee (5): But they say that "Oh, he will do it, and then, after one year, he will stop."

Prabhupāda: Well, that is another criticism. Somebody is eating nice yogurt. Everyone will say, "Oh, it is very nice. It is very nice, very nice." Another man says, "Yes, it is nice, but after three days it will be sour." (laughter) You rascal, you consider for the present. What "after three days"? Means he's a bad critic, so he could not find out any fault. Everyone says it is good. So "After three days it will be bad." This sort of criticism. So you have already become bad. You were doing service to others. What does he do, that priest?

Brahmānanda: Well, he's a businessman.

Prabhupāda: Business. "So is that . . .? The business is the occupation of ''brāhmaṇa''? You are already fallen." How he can criticize others?

Indian lady (3): That is all, ''brāhmaṇas'', all ''brāhmaṇas'', there is no big knowledge. That is Śiva. Śiva is the head.

Prabhupāda: That's all. Śiva is the head, but whether you are ''brāhmaṇa''? That is the question.

Indian lady (3): They don't know, understand.

Prabhupāda: Brāhmaṇa's qualification is there—''śama, dama, titikṣa, ārjavam'' and ''jñānam, vijñānam, āstikyam, brahma''-''karma'' . . . ([[BG 18.42 (1972)|BG 18.42]]). Everything is there, the symptoms. So you are doing business, the occupation of the ''vaiśyas'' or ''śūdras'', and how you are claiming to become ''brāhmaṇa''? The . . . Who is a ''brāhmaṇa'', that symptoms is there in the ''śāstra''. And not only the symptoms. Nārada Muni has said, "If these symptoms are found elsewhere, then he should be accepted according to the symptom." There is no question of birth.

:''yasya hi yaḻ lakṣanām proktaṁ''
:''varṇābhivyanjakaṁ''
:''yad anyātrāpi dṛṣyeta''
:''tat tenaiva vinirdiśet''
:([[SB 7.11.35|SB 7.11.35]])

This is Nārada's version. So it is the symptom. Just like a doctor, medical man. He diagnoses according to the symptom. He finds out the cause. So symptom is required, not that a man has become diseased or healthy by birth. No. By birth he is born. Then again, when he develops certain types of symptom, so one has to take him in that way. That is ''śāstra''. We are accepting, or giving them sacred thread, ''brāhmaṇa'', after seeing that they are actually acting as a ''brāhmaṇa'', not superficially. Therefore we take some time to see whether he can develop brahminical symptom. That is our process. Not that anyone comes, and we give him a sacred thread and he becomes immediately ''brāhmaṇa''. We don't do this. First of all give him chance. Let him chant Hare Kṛṣṇa, follows the rules and regulations. Then let us see. If he is actually serious, he has developed the symptom, then . . . This is the proper way. Even one comes from the ''brāhmaṇa'' family—he wants initiation—we don't give immediately, even if he is coming from a ''brāhmaṇa'' . . . That is a good facility, that he is born in a ''brāhmaṇa'' family, but the symptom is the first necessity. Either you are born in a ''brāhmaṇa'' family or ''śūdra'' family, it doesn't matter.

African man (6): . . . (indistinct) . . .

Brahmānanda: What is that? The ''brāhmaṇas'' who come over from . . .?

Indian man (6): From ISKCON center. We have a tendency . . . (indistinct) . . . And these are the overall effect, you know.

Brahmānanda: Yes. So what is your question?

African man (6): So don't you think that the blame should not be . . . usually be laid on the Africans but on the whole . . .?

Brahmānanda: He's saying that the ''brāhmaṇas'' who comes from our overseas temples here, it's their responsibility to see that the Africans follow properly, because the Africans will follow their example.

Prabhupāda: Yes, it is for that purpose they have come. That is the purpose, missionary purpose, here. We come here not to earn some money but to see that this culture is spread. So what is his question?

Brahmānanda: So it's the responsibility, then, of those who are coming as the missionaries to set the proper example.

Prabhupāda: Yes, certainly.

Brahmānanda: Because then the Africans will follow that proper example.

Prabhupāda: Oh, yes. Yes, he is right.

Brahmānanda: If they set a bad example, then they will follow bad example, then the justifi . . . then the criticism of the Indians will be justified.

Prabhupāda: Yes. That's it. So those who cannot follow, they should not come here. And ask from the origin that "Those who cannot strictly follow the rules and regulation, they should not come at all. It will set a bad example." They should be forbidden to come here. That I was speaking, that instead of filling with bad cows, better keep the cowshed vacant. That I was speaking. Those who cannot strictly follow our principles, they should not come here. It is bad example. By mistake if somebody does, he should be regretful and he should rectify. That is another thing. But not willingly he should neglect. Then such person is not required at all.

Devotee (7): Prabhupāda, in the movement there is sometimes difficulty, and . . .

Prabhupāda: What is the difficulty? You chant sixteen rounds and follow the regulative . . . Where is the difficulty?

Devotee (7): If they will not accept instruction, then . . .

Cyavana: Then what is your instruction? If they won't accept your instruction, then what is your instruction? Must be bogus. Huh? If your instruction is pure, then they'll accept. If your instruction is not pure, who will accept? I will not accept.

Prabhupāda: No, "Example is better than precept." If you actually follow strictly the rules and regulations and chant sixteen rounds, why they'll not follow? They'll follow. If you are not attending class, if you are not attending ''maṅgala ārati'', if you are not finishing sixteen rounds, then that is bad example.

Brahmānanda: This boy didn't attend ''maṅgala ārati''.

Prabhupāda: Don't set bad example. That is detrimental.

Devotee (7): Śrīla Prabhupāda, is it right for the advanced devotees to chastise?

Prabhupāda: Nobody is advanced. Everyone is student. He must follow. There is no question of advanced.

Devotee (7): I mean, they call ''śūdras'' . . . (indistinct) . . .

Prabhupāda: ''Śūdras''? ''Śūdra'', how he can be devotee? ''Śūdras'' are never devotee.

Indian man (4): No, he says sometimes the devotees, they call the other devotee that "You are ''śūdra''."

Prabhupāda: That is jokingly. (laughter)

Indian man (4): Prabhupāda, sometimes you have said that this ''Gāyatrī'' was first spoken by the Lord, and this is a sound vibration of the Kṛṣṇa's flute, and it was heard by Brahmā. Right? And these ''brāhmaṇas'', so-called ''brāhmaṇas'', they are . . .

Prabhupāda: There is no question of "so-called." We want real ''brāhmaṇa''. That's all. It was heard by the real ''brāhmaṇa'', Brahmā. Brahmā, Brahmā.

Indian man (4): So they worship ''Gāyatrī''. They say it like as a . . .

Prabhupāda: They . . . Whatever they say, you forget that. You do your own duty. You follow the rules and regulation and do the needful. Why you . . .?

Indian man (4): But we have to make them understand very clearly.

Prabhupāda: But they will never understand. You don't waste your time. Go on with your duty. When they will see that you are actually acting as ''brāhmaṇa'', they will appreciate.

Indian lady (3): Time will come. They will notice.

Prabhupāda: Yes, that they will appreciate. But if you don't follow strictly, then it is useless to criticize them also. You are also victim; they are also victim.

Devotee (8): When chanting our sixteen rounds, we are not sure if these rounds are sincere . . .

Prabhupāda: You should be sure.

Devotee (8): How can we be sure?

Prabhupāda: There is beads.

Brahmānanda: No, he's saying that when we chant our rounds, how can we be sure that when we chant the round that the round is a perfect, attentive round, sincere?

Prabhupāda: Therefore it is ''śāstra'': "You must." There is no question of understanding.

Brahmānanda: The quality of the chanting he's asking. How can we make the quality the best?

Prabhupāda: Quality, you'll understand first of all come to the quality. Without having quality, how he'll understand the quality? You follow the instruction of your spiritual master, of the ''śāstra''. That is your duty. Quality, no quality—it is not your position to understand. When the quality comes, there is no force. You will have a taste for chanting. You will desire at that time, "Why sixteen round? Why not sixteen thousand rounds?" That is quality. That is quality. It is by force. You'll not do it; therefore at least sixteen rounds. But when you come to the quality, you will feel yourself, "Why sixteen? Why not sixteen thousand?" That is quality, automatically. Just like Haridāsa Ṭhākura was doing. He was not forced to do. Even Caitanya Mahāprabhu, He requested, "Now you are old enough. You can reduce." So he refused, "No. Up to the end of my life I shall go on." That is quality. Have you got such tendency that you will go on chanting and nothing to do? That is quality. Now you are forced to do. Where is the question of quality? That is given a chance so that one day you may come to the quality, not that you have come to the quality.

Quality is different. ''Athāśaktiḥ. Aśakti'', attachment. Just like Rūpa Gosvāmī says that "How shall I chant with one tongue? And how shall I hear, two ears? Had it been millions of tongue and trillions of ear, then I could enjoy it." This is quality. Quality is not so cheap. Maybe after many births. For the time being you go on following the rules and regulations. It is being done by force. Where is the quality? So you wanted to understand quality. This is the quality. You'll not be forced, but automatically you'll desire. That is quality. I am writing books. I am not being forced by anyone. Everyone can do that. Why one does not do it? Why I get up at night, one o'clock, and do this job? Because I cannot do without it. How one will do it artificially? This is quality. Therefore they like my purports. That quality is shown by Caitanya Mahāprabhu. ''Śunyayitaṁ jagat sarvaṁ govinda virahena me'' (''Śikṣāṣṭaka'' 7): "Oh, I do not see Govinda. The whole world is vacant." ''Śunyayitaṁ jagat sarvaṁ govinda virahena me''. This is quality. Just like we have got practical example: one man's beloved has died, and he is seeing the whole universe vacant. Is it vacant? So that is quality of love.

So there is no formula of quality. It is to be understood by himself. Just like if after eating something you feel refreshed and get strength, that is quality. You haven't got to take certificate: "Will you give me a certificate that I have eaten?" You'll understand whether you eaten or not. That is quality. When you'll feel so much ecstasy in chanting Hare Kṛṣṇa, that is quality. Not artificially—"Chant. Chant. Otherwise get out." This is not quality. This is in expectation that someday you may come to quality. That requires time. That requires sincerity. But quality is there. ''Śravanādi śuddha citte karaye'' . . . ([[CC Madhya 22.107|CC Madhya 22.107]]). It will be awakened. Not by force. Just like love between two person, it cannot be forced: "You must love him. You must love her." No, that is no love. That is not love. When they automatically love one another, that is quality. ''Dora'' ''vede'' (?) ''prema''.

And therefore formerly, at least in the Indian society, the . . . At an early age they were married. There is no quality in that quality. But gradually, remaining together, the quality of love increases. Then the wife takes care of the husband, and the husband takes care . . . They become bound up, united in love. That is quality. In the beginning, what the child knows about love? No. But they are allowed to remain as husband and wife. They are thinking that "I have got my husband," "I have got my wife," and as the age increases, the dealings becomes intimate. Then they become affectionate. That is quality. Not in the beginning there is any quality. It is by the parents' arrangement. That's all. In our day, the marriage was performed when the girl is ten years, twelve years, nine years. Twelve years is very late marriage. My second sister, she became twelve years old. So my mother became so disturbed that "This girl is not being married. Shall I commit suicide?" Yes. You see? My eldest sister, she was nine years old, older than me, and she was married before my birth. And my mother-in-law was married at the age of seven years, and my father-in-law was eleven years. I was married . . . My wife was eleven years.

So in this age there is no question of love. It is not that the husband and wife lives together. No. Unless the girl is grown up, she is not going to the husband. She remains with the father and mother. Sometimes they meet, and the wife is taught, giving some sweetmeat to the husband—official. Official. The parents of the girl: "Just go up to your husband and offer this." So she comes as obedient servant. But gradually they get the connection. In this way the love develops, and when they are fifteen, sixteen years old, they are allowed to live together. Because both of them have already developed that "She is my wife," "He is my husband," psychologically. And there was no question of divorce. The love is so strong, they cannot dream even that "I have to leave my wife," "I have to leave my husband." They cannot dream it. They may fight. The husband and wife fighting, that is not unusual. Therefore Canakya Paṇḍita says, "Fight between the husband, wife, never take it seriously." ''Daṁpatye kalahe caiva baṁbhāraṁbhe laghu-kriya'': "They'll make all ''arambha'', but it is not very important. Don't take." Next moment they will again live peacefully. So according to Indian culture, there is no divorce. There is no question of divorce. Both the husband and wife, they cannot dream of divorce, the love was so strong. Even Gandhi's life, he fought with his wife and pushed her out of the house: "Get out. I don't want you." And Kasturabhai, she began to cry on the street, "Where shall I go? You have driven me away." Then Gandhi said, "Come on." Finished. (laughter) He has written in his life. (pause)

Devotee: I'm curious about the destination of a neophyte devotee. If a neophyte devotee is with determination endeavoring for purification but he were to meet with death as he is still influenced by the lower modes, although he is seriously trying, then does he take another birth, or does he go to Kṛṣṇa?

Prabhupāda: No, he has to take another birth. If he is not completely purified, he has to suffer another birth. Nobody is allowed to enter into the spiritual unless he is cent percent pure. No allowance. Then he has to . . . Therefore it is said, ''śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo sañjāyate'' ([[BG 6.41 (1972)|BG 6.41]]). He is given chance, another chance, to take birth in a very pure ''brāhmaṇa'' family or rich family so that he may take again the chance. Not in . . . he is allowed to enter. He is given a good chance again. That is his benefit. Even if you are failure, still, your next birth as a very first class human being is guaranteed. Not for others. It is only for the ''yogīs''. If he is . . . Therefore it is said that "What is the loss even if he is failure?" ''Tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer bhajann apakvo 'tha patet tato yadi yatra kva va abhadram abhūd amuṣya kim'' ([[SB 1.5.17|SB 1.5.17]]). This verse is very important. Even by sentiment one comes to Kṛṣṇa consciousness and discharges the regulative duties, chants Hare Kṛṣṇa, his next life is guaranteed as a human being. Even he does it for some time—he is not perfect—still, his next life is guaranteed. But others, there is no such guarantee. Even if he discharges his so-called duties, material duties, there is no guarantee that he'll become a human being.

Harikeśa: Is that why Ajāmila had to go to Hṛṣīkeśa and perform devotional service?

Prabhupāda: Eh?

Harikeśa: Ajamila, after he chanted "Nārāyaṇa," they let him stay in that body, and then he went to Hṛṣīkeśa and performed devotional service and then became perfect.

Prabhupāda: No, he was already perfect, but to increase his desire—"How shall I go Vaikuṇṭha?"—another time he had to go. He was a perfect; otherwise how he was saved from the Yamadūtas?

Harikeśa: So if a devotee dies and remembers Kṛṣṇa, although he is not perfect . . .

Prabhupāda: Unless he is perfect, he cannot remember Kṛṣṇa. That is not possible. That is not possible. That is theory only. He must be perfect. Somehow or other, he fallen, so Kṛṣṇa gives him the chance. That is a special concession for devotee. Some way or other, you become devotee. Even if you cannot finish the whole job, if you fall down, still, there is guarantee that you get your birth in a very good society. That is the prerogative.

Jñāna: What about like Mahārāja Bharata?

Prabhupāda: That was also. If Mahārāja Bharata . . . It was punishment and reward also. Mahārāja Bharata, although he became a deer, he remembered that he was such-and-such exalted position but "I became attached to the deer and I forgot my regular duties." Mahārāja Bharata, he became so much attached to the deer, he forgot his regular duties. Therefore he was punished. But he remembered that "I was in such exalted position. On account of my attachment to the deer I have fallen." Therefore he rectified himself so that in his next life he became completely silent so that "I may not fall down," Jaḍa Bharata. This association, material association, is so dangerous, so he remained just like a dull madman, that's all. He was talking with nobody; he was not mixing with anybody. Whatever one would do, he did not protest. But his knowledge was full.

Devotee (7): Is there any difference in . . . (indistinct) . . . when somebody is chanting ''japa'' under the tree and someone who is chanting ''japa'' in the temple?

Prabhupāda: Hmm?

Brahmānanda: I think sometimes we recommend the devotees to chant their rounds in the temple rather than to walk in other places.

Prabhupāda: Why one should walk other places? Who has said that you go out, walk other places? Never said.

Devotee (7): It may not really be necessary.

Prabhupāda: No. You should chant in the temple. Why should you go to other place?

Devotee (7): So there is no difference, someone chanting out of the temple or in the temple.

Prabhupāda: Why you should go outside? Who has allowed him to go outside? Unless he has got some important business for the temple, why one should go to outside? There is no need. That is the chance of falling down. Why you should go outside? We are arranging for the temple, for the food. Why? Because everyone should stick to the temple and the principles. Why you should go to outside? That should be stopped. You cannot go outside.

Devotee (7): May we go to the shop to buy something?

Prabhupāda: That is another thing. That is for temple's benefit or business. That is another thing. Somebody goes to sell books, somebody goes to make some Life Members, that is another thing. Otherwise one is not allowed at all. Not whimsically "I am going out." Why you are spoiling your men?

Devotee (9): Prabhupāda, sometimes I've seen devotees say that they did not like to chant in the temple room with the opposite sex.

Prabhupāda: Then that is a rascal. He is not a devotee. He is a rascal, when a devotee says . . . How you become devotee? If he does not like the temple and he thinks to be happy outside, what is he? What kind of devotee he is? He is not a devotee.

Devotee (9): What I meant to say is he does not want to chant with women in the temple room. I have seen this before. He says, "I do not want to chant in a room with women. I would rather be away from the women."

Prabhupāda: That means he has got distinction between men and women. He is not yet ''paṇḍit. Paṇḍitaḥ sama-darśinaḥ'' ([[BG 5.18 (1972)|BG 5.18]]). He is a fool, that's all. He is a fool. So what is the value of his words? He is a fool.

Indian man (4): So he'll go first to make . . .

Prabhupāda: He should always consider, "There is woman, that's all. She is my mother." That's all. ''Matṛvāt para-dareṣu''. Then what is the . . .? Suppose you sit down with your mother and chant. What is the wrong? But he is not so strong, then he should go to the forest. Why he should live in the Nairobi city? On the street there are so many women. He will walk on the street closing the eyes? (laughter) This is all rascaldom. They are rascals. They are not devotees; simply rascals.

Indian man (4): Some of our devotee goes to the other temple like Swami Nārāyaṇa, you know, and they want to see the ladies there, so then they are taking these instruction from them.

Prabhupāda: Our devotees go to Swami Nārāyaṇa?

Indian man (4): Yes, they go. Here our devotees, they went to Mombassa for . . . (indistinct) . . . of Lord Caitanya Mahāprabhu. When I was not there, all of them went to Swami . . .

Prabhupāda: These things should be stopped. They leave their own temple and go to Swami Nārāyaṇa temple? Stop.

Indian man (4): They likes their lunch. They go for lunch. Yes, that's true. All of them went without asking me. About five, six devotees, immediately from here went to Swami Nārāyaṇa.

Prabhupāda: So this should be rectified.

Indian man (4): And their theory is that . . . I asked Pramukha Swami that "Why you have put this? Why you say to your disciple that we should not see the face of the woman?" He said that "We should avoid." But I said, "Well, okay, when you are walking on the road automatically you will see the ladies." He said, "We turn our face to one side." I said, "First you have seen the woman. Then you are turning. (laughter) You will look further. You have not seen the women. You have no sense, you know."

Prabhupāda: These are all bogus things. One should train himself that ''matravāt para-dareṣu'': all women, "my mother." Then it will be possible to live . . . Therefore the etiquette is to address every woman, "Ma." Ma, mother. That is the etiquette.

Brahmānanda: You say like "Mother Rukmiṇī"? There's a devotee named Rukmiṇī. You say, "Mother Rukmiṇī"? How do you address a woman? Do you say "Mother," and then the name of the devotee?

Prabhupāda: No. "Mother," simply.

Brahmānanda: Just "Mother."

Prabhupāda: Yes. They should be addressed "Mother." That will train.

Indian man (4): In our Indian culture they don't call the name of the mother never, children don't.

Prabhupāda: No. "Mother," simply "mother," that's all. And if the woman treats man as son, then it is all right. It is safe.

Indian lady (3): We got a very sweet sound. Everything we use "''ji''." "''Matāji''," "''pitaji''," "''brataji''," "''bahinji''."

Prabhupāda: Or . . . And the woman says "''beta''." That's all right.

Devotee (5): The only trouble is in the West we're accustomed to not like our mothers.

Prabhupāda: Huh?

Devotee (5): In the West we don't like our mothers.

Prabhupāda: So you should forget your "West" or "East." (break)

Brahmānanda: Similarly, wife should not be called "Mother."

Prabhupāda: No. Therefore it is said, "other's wife," not your wife. But Ramakrishnan, he was saying his wife "mother," and he became famous by this foolishness.

Indian man (4): Ramakrishnan, there are many like Shyāma mother. Her husband, he calls her "mother."

Prabhupāda: Just see. In the Brahma-samāj they call the wife as "sister," and the wife calls the husband "brother," address like that.

African man (6): Śrīla Prabhupāda, since there is no distinction between man and woman—these are both designations—is it possible for a woman to become a ''brāhmaṇa''?

Brahmānanda: Is it possible for a woman to become a ''brāhmaṇa''?

Prabhupāda: He is . . . Woman is a ''brāhmaṇa's'' wife. Then she is automatically a ''brāhmaṇa''.

African man (6): Suppose she doesn't want to get married for the rest of her life, just wants to serve the Lord?

Prabhupāda: So in his spiritual position everyone is a ''brāhmaṇa''.

Brahmānanda: But you give brahminical initiation to unmarried women.

Prabhupāda: Yes. But on spiritual point she is ''brāhmaṇa''. On the spiritual platform there is no such distinction.

Devotee (7): Oh, it's not possible for a woman to become a ''sannyāsī''.

Prabhupāda: No.

Devotee (2): What is the position of the woman in a . . . late in life, the wife of a devotee?

Prabhupāda: What is that position?

Brahmānanda: After the husband takes ''sannyāsa''?

Devotee (2): Yes.

Brahmānanda: What is the duties of the woman after the husband takes ''sannyāsa''?

Prabhupāda: So remain a devotee, widow. She is not allowed to marry.

Indian man (4): I know, Prabhupāda, one of your Godsisters in Vṛndāvana. She is very old. She is staying in Tīrtha Mahārāja's ''maṭha''. So she told me she took her initiation when she was about sixteen year old, and still she stays in the temple and she . . . (break)

Devotee (10): . . . see you're the most pious person on this planet.

Prabhupāda: Yes. Hare Kṛṣṇa.

Devotee (10): . . . (indistinct) . . . (end)

750310 - Lecture BG 07.02 - London

2021-07-27T08:22:07Z

Nirmal:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-03 - Lectures, Conversations and Letters]]
[[Category:Lectures - Europe]]
[[Category:Lectures - Europe, England - London]]
[[Category:Lectures, Conversations and Letters - Europe]]
[[Category:Lectures, Conversations and Letters - Europe, England - London]]
[[Category:Lectures - Bhagavad-gita As It Is]]
[[Category:BG Lectures - Chapter 07|0702]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750310 Lecture - Srila Prabhupada Speaks a Nectar Drop in London|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">750310BG-LONDON - March 10, 1975 - 42:01 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750310BG-LONDON.mp3</mp3player>

Nitāi: ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya''. (devotees repeat) (leads chanting of verse, etc.)

:''jñānaṁ te 'haṁ sa-vijñānam''
:''idaṁ vakṣyāmy aśeṣataḥ''
:''yaj jñātvā neha bhūyo 'nyaj''
:''jñātavyam avaśiṣyate''
:([[BG 7.2 (1972)|BG 7.2]])
(break) (00:46)

"I shall now declare unto you in full this knowledge, both phenomenal and noumenal, by knowing which there shall remain nothing further to be known."

Prabhupāda:

:''jñānaṁ te 'haṁ sa-vijñānam''
:''idaṁ vakṣyāmy aśeṣataḥ''
:''yaj jñātvā neha bhūyo 'nyaj''
:''jñātavyam avaśiṣyate''
:([[BG 7.2 (1972)|BG 7.2]])

So Kṛṣṇa is personally speaking about Himself as we understood in the previous verse, that ''asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu'' ([[BG 7.1 (1972)|BG 7.1]]). ''Asaṁśayam'', without any doubt. If we speculate about God, that will never be sufficient. Not even we can touch the precincts of the knowledge. If we want knowledge without any doubt, ''asaṁśayam, samagram'', and complete, then we must hear from God Himself. This is very easy to understand. By hypothesis, by speculation, you cannot understand anything. It must be known scientifically, and this science can be understood if a person knows the science. So who can know God better than God Himself?

Therefore our process is—we have repeatedly explained this—that we do not speculate about God. Just like there are so many others, theosophists and theologists, they're speculating what is God. They don't accept . . . God personally explaining, they would not accept. They would simply speculate. This is their disease. When God is explaining Himself in the ''Bhagavad-gītā'' . . . Rather, they will mislead the readings of the ''Bhagavad-gītā'' in different interpretation, but they will not accept what is being taught by God Himself. This is their misfortune. "Why shall I accept Kṛṣṇa as God?" Although He has proved Himself when He was present by the qualification which God needs . . .

To become God is not easy thing. There are some qualification, yesterday we discussed, that He must be the richest, He must be the most powerful, He must be the most famous, He must be the most learned, He must be the most beautiful, and He must be the most renounced. This is the definition of God. A poor man, begging from door to door, he cannot become God, as it is misconceived, ''daridra-nārāyaṇa''. Why Nārāyaṇa can be ''daridra''? What is this nonsense? He is the richest. He is the richest. And why He can . . . We can . . . He will be ''daridra''? The argument is forwarded that "God is everyone's heart; therefore everyone is God." What is this argument? Everyone's heart, God is there. God said, ''īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati'' ([[BG 18.61 (1972)|BG 18.61]]). Where God says that because ''īśvara'', the Supreme Being, is situated in everyone's heart, therefore everyone is God? What is this argument? Where Kṛṣṇa says that because ''īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati'', therefore everyone is God? Is that a very sound argument?

So this is going on. They do not know what is God, and still, there are so many incarnations of God. And foolish people accept that "Here is an incarnation of God." He does not know what is God, and he accepts, "Here is incarnation." We do not do so. If there is incarnation of God . . . That is mentioned in the ''Śrīmad-Bhāgavatam''. Their activities are mentioned, wonderful activities. We accept Lord Rāmacandra as God, Lord Kṛṣṇa as God, Caitanya Mahāprabhu as God, because They are mentioned in the ''śāstras'', all the incarnations, even this age. One may say that "Lord Rāmacandra is accepted God, Lord Kṛṣṇa is also accepted, but Caitanya Mahāprabhu, He is the greatest devotee of God, but . . ." There are some persons in the ''Nimbārka-sampradāya'', they put this argument. But Caitanya Mahāprabhu's name is there in the ''śāstra'', many ''Upaniṣads'', especially in the ''Śrīmad-Bhāgavatam'', that in the Kali-yuga this incarnation of God should be worshiped. What is that description?

:''kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ''
:''sāṅgopāṅgāstra-pārṣadam''
:''yajñaiḥ saṅkīrtana-prāyair''
:''yajanti hi sumedhasaḥ''
:([[SB 11.5.32|SB 11.5.32]])

Clearly Caitanya Mahāprabhu. ''Kṛṣṇa-varṇaṁ tviṣā akṛṣṇam''. He is Kṛṣṇa. Or ''kṛṣṇaṁ varṇayati, iti kṛṣṇa-varṇam''. Śrīla Jīva Gosvāmī, the most authoritative ''ācārya'' of our ''sampradāya'', he has explained like this. ''Kṛṣṇa-varṇam'' means always chanting Hare Kṛṣṇa. ''Kṛṣṇaṁ varṇayati'', describing Kṛṣṇa, "Hare Kṛṣṇa, Hare Kṛṣṇa." This is description of Kṛṣṇa, addressing Kṛṣṇa. So therefore ''kṛṣṇa-varṇam'', or ''varṇam'' means category, just like ''brāhmaṇa-varṇa, kṣatriya-varṇa''. So in that way ''kṛṣṇa-varṇa'' means He is Kṛṣṇa, in the category of Kṛṣṇa. Either you take this meaning or that meaning, ''kṛṣṇa-varṇam''. But Kṛṣṇa is black, and He is ''tviṣā'', by the complexion, ''akṛṣṇa''. ''Akṛṣṇa'' means not Kṛṣṇa. Now, there are so many colors. So everything is ''akṛṣṇa''. That color, all the colors are mixed together, it becomes black. Otherwise there are many different colors. So ''akṛṣṇa'' means different color, "not kṛṣṇa," not black. So what is the actual? That we have to refer to śāstra again, that Kṛṣṇa, in how many categories of color He appears? That is stated in the ''Bhāgavatam''. When Kṛṣṇa was born, then Gargamuni was calculating about His horoscope, and he said to Nanda Mahārāja that "This your child . . ." ''Idānīṁ kṛṣṇatāṁ gataḥ. Śuklo raktas tathā pīta idānīṁ kṛṣṇatāṁ gataḥ'' ([[SB 10.8.13|SB 10.8.13]]): "Your child had formerly white color." White color . . . Sometimes some critics criticize us that "Kṛṣṇa everywhere, He is black. Why in your temple white?" But it is said that ''śukla, śuklo raktas tathā pīta idānīṁ kṛṣṇatāṁ gataḥ'': "Your son had other colors also, white and red and yellow, and now He has assumed blackish color."

So Caitanya Mahāprabhu, ''tviṣā akṛṣṇam''. He is not blackish. Then He must be other form—''śukla, rakta'' or ''pīta''. So He assumed the ''pīta'', yellowish color. Therefore ''tviṣā akṛṣṇam. Tviṣā'' means by complexion. So ''kṛṣṇa-varṇam, kṛṣṇaṁ varṇayati, iti kṛṣṇa-varṇam'', or ''kṛṣṇa iti kṛṣṇa-varṇam'', and ''tviṣā'', by complexion, ''akṛṣṇa'', ''pīta, idānīṁ pīta-varṇam. Pīta-varṇa gaura'', golden ''avatāra''. And ''sāṅgopāṅgāstra-pārṣadam'': He is always surrounded by associates, specially by Śrī Advaita, Gadādhara, Śrīvāsādi. Śrī Kṛṣṇa Caitanya, He is Kṛṣṇa, then Nityānanda, then Advaita, then Gadādhara, then Śrīvāsa, and many other devotees always followed. That is the life of Śrī Caitanya Mahāprabhu. Wherever He went, many followers chanting Hare Kṛṣṇa, plus these principal associates were with Him. Therefore ''sāṅgopāṅgāstra-pārṣa'' . . . And these ''sāṅga upāṅga'' were His ''astra''. ''Astra''. ''Astra'' means weapon.

God advents for two purposes. What are the two purposes? ''Paritrāṇāya sādhūnām'' ([[BG 4.8 (1972)|BG 4.8]]): just to give relief and deliver the devotees. The devotees are always anxious to see God, so God comes down to give relief to the devotee, being present before them. ''Paritrāṇāya sā'' . . . Another: ''vināśāya ca duṣkṛtām'', to annihilate the demons. So there . . . For annihilating, for killing, you require weapons. Kṛṣṇa had His weapon, ''sudarśana-cakra''. Lord Rāmacandra has His weapon, bow and arrow. What is the weapon of Śrī Caitanya Mahā . . .? ''Sāṅgopāṅgāstra-pārṣadam''. His associates are His weapons. This is ''astra''. Because in the Kali-yuga they are so fallen, even they are demons, they are third-class, fourth-class demons. (laughter) (laughs) They need not be killed. They are already killed. Their mode of life, their atmosphere, they are always dead. Just like we see so many demons. So what is there to kill them? They are already killed. They have no life. So this killing process in Kali-yuga is to kill their demonic propensities. And how to kill that demonic propensities? By spreading Hare Kṛṣṇa movement. This is ''astra''. Otherwise to kill them is not . . . By life, it is not difficult. One slap is sufficient. You don't require other weapon. But real Kṛṣṇa comes to kill or to give protection—because He is Absolute, it is the same thing. If He is killing some demons, He is giving him protection. He stops his demonic activities further, to implicate himself in more trouble. Therefore when Kṛṣṇa kills one demon, that means He saves him. He saves him. The Absolute; this is Absolute. Either He give . . . Protects His devotee or kills the demon, the result is the same. Therefore He is called Absolute.

So in this age, Kali-yuga, to kill the demons means to stop their demonic activities by the ''astra, kīrtana, hari-saṅkīrtana'', which is spread by His associates. Nityānanda Prabhu, Advaita Prabhu, ''Śrīvāsa ādi-gaura-bhakta-vṛnda'', they are going door to door, country to country, city to city, and saving the demons from being implicated more and more in material existence. Therefore this is the ''astra. Astra'' means the killing. Real purpose . . . The living entity is eternal. How he can be killed? ''Na hanyate hanyamāne śarīre'' ([[BG 2.20 (1972)|BG 2.20]]). So to kill means to kill his demonic nature. Otherwise how he can be killed? Ya imam . . . There is a verse that anyone who knows that the living entity is never killed and . . . A living entity does not kill anyone; neither a living entity is ever killed. One who knows this, he knows. So that is the position. So killing does not mean that killing the living entity. That is not possible. ''Na jāyate na mriyate vā''. Killing means to kill his demonic activities. Stop. Killing means stop acting.

So ''sāṅgopāṅgāstra-pārṣadam''. This is the description of the God, Kṛṣṇa, in this age. That is Caitanya Mahāprabhu. ''Kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam'' ([[SB 11.5.32|SB 11.5.32]]). And how to worship Him? What is the process? ''Yajñaiḥ saṅkīrtanaiḥ''. That's all. You keep Caitanya Mahāprabhu's Deity and chant and dance—your life is successful. So easy. We are worshiping Rādhā-Kṛṣṇa. That is very difficult. But if we keep Caitanya Mahāprabhu with His associates, this Pañca-tattva, Gaura-Nitāi, Gaura-Gadādhara, or Pañca-tattva, and worship Him according to the ''śāstra'' description . . . The ''śāstra'' description is ''yajñaiḥ saṅkīrtanaiḥ''. This is ''yajña''. Life is meant for performing ''yajña''. In the ''Bhagavad-gītā'' it is said, ''yajñārthe karma''. You are very busy. Yes, you should be busy always, twenty-four hours. For what purpose? ''Yajñārthe'', not for your sense gratification. That is devotional life. ''Yajñārthe karma''. ''Karma''. We are not dull matter. We have got our flexible hands and legs to work. People think that "These Kṛṣṇa conscious men, Hare Kṛṣṇa people, they are escaping." What is that, escaping?

Devotee: Escapist.

Prabhupāda: We are not escaping. We are practically taking the real activities. ''Paraṁ dṛṣṭvā nivartate'' ([[BG 2.59 (1972)|BG 2.59]]). Although people see that we do not work, we do not go to the factory, we do not to the mine, we do not go to the so many, so many things, or professional. We do not become lawyer, engineer. They say that we are escaping. No. You see we are always busy, twenty-four hours busy. I am old man of eighty years; still, I am busy. I am traveling all over the world, writing book at night, talking with visitors, and so many things. You can see. So where we are escaping? We are the most responsible worker. So the . . . What is the difference? The difference is all people are engaged for sense gratification; we are engaged for satisfying Kṛṣṇa. But activities are there.

So when you engage yourself for satisfaction of Kṛṣṇa . . . Yajña means satisfaction of Kṛṣṇa, or Viṣṇu. ''Viṣṇur ārādhyate puṁsa nānyat-tat-toṣa-kāraṇam'' ([[CC Madhya 8.58|CC Madhya 8.58]]). This is called ''yajña''. Viṣṇu . . . ''Yajña'' means worshiping Lord Viṣṇu. ''Tat-toṣa-kāraṇam'', acting for His satisfaction. ''Toṣa'' means satisfaction. And in another place it is also said, ''ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ, svanuṣṭhitasya puṁsasya, svanuṣṭhitasya puṁsasya'' . . . Huh?

Puṣṭa-kṛṣṇa: ''Svanuṣṭhitasya dharmasya''.

Prabhupāda: Ah. ''Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam'' ([[SB 1.2.13|SB 1.2.13]]). Everyone has got different type of activities. Formerly it was divided into four: the ''brāhmaṇa'' activity, the ''kṣatriya'' activity, the ''vaiśya'' activity and the ''śūdra'' activity. Now it has been developed at the present moment, so many. But if you again connect all of them, they will come to the same categories or divisions. Some intelligent class of men, they are working day and night about understanding the Absolute Truth or the truth. Just like the theosophists, the philosophers, the theologists, the scientists, so many brain worker, they are working to discover better way of life, how to . . . How the human society should be more and more happy. So this is the work of the ''brāhmaṇas''. But nowadays the brain is not utilized for understanding Brahman, but for understanding the ways of higher standard of life, sense gratification. Anyway, that is intelligent work. Next the administrative work. Next the productive work. And next the worker, general worker. The same ''brāhmaṇa, kṣatriya, vaiśya, śūdra''.

So ''Bhagavad-gītā'' recommends that you work for Kṛṣṇa. If you are engineer, so you use your talent how to construct a very wonderful temple for Kṛṣṇa. That will be success of your learning engineering. ''Svanuṣṭhitasya dharmasya''. Anyone has got a particular talent. So how to make that talent successful? Now, ''svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam'' ([[SB 1.2.13|SB 1.2.13]]). If you are very first class engineer, you construct such an wonderful temple for Kṛṣṇa that people from all the world will come to see it. Then you are successful. So any line of education, you cannot take it, but use it for Kṛṣṇa's satisfaction. Then your education is perfect. Otherwise, ''śrama eva hi kevalam'' ([[SB 1.2.8|SB 1.2.8]]), simply working uselessly and waste of time. What is this?

So ''yajña'', that is ''yajña''. When you work for Kṛṣṇa to satisfy Kṛṣṇa, that is ''yajña''. ''Yajña'' does not mean that simply by performing fire sacrifices and offering little ghee upon it. No, that is ''yajña'' . . . That is ordinary ''yajña'', ''agnihotra-yajña''. But the real purpose of ''yajña'' is . . . The same purpose: in the fire sacrifice we offer the food grains. That means the Supreme Lord is eating through fire. So eating is satisfaction. So Kṛṣṇa is not satisfied only by eating. He has got other senses also. Kṛṣṇa is not ''nirākāra''. And Kṛṣṇa, you satisfy any sense of Kṛṣṇa, you are successful. And He can satisfy anything through any sense. ''Aṅgāni yasya sakalendriya-vṛttimanti''. So this is the . . ., called ''yajña, yajña''.

So ''yajña'' has to be performed. ''Saha-yajñāḥ prajāḥ sṛṣṭvā'' ([[BG 3.10 (1972)|BG 3.10]]), in the ''Bhagavad-gītā'' you will find. All the living entities were, especially the human being, the demigods . . . Demigods were first created. The seven ''ṛṣis'', they created later on. ''Imaṁ vivasvate yogaṁ proktavān'' . . ., ''vivasvān manave prāha'' ([[BG 4.1 (1972)|BG 4.1]]). The sun-god was created, then from him, Manu came; from Manu, Ikṣvāku came; Ikṣvāku . . ., in this way. So all these ''prajās'', progeny, was created for performing ''yajña''. That is stated in the ''Bhagavad'' . . . So everyone is meant for performing ''yajña. Yajñārthe karma''. Everyone should work for performing ''yajña''. That is human life. Work very hard. You have got tendency to work from morning, six, to night, ten o'clock, eleven o'clock. We see. Early in the morning the road is congested. They are going to work. But they do not know why they are working. They know, "I am working for filling up this belly." That they know. No, that is not the purpose of working. For filling up the belly the animals, the ants, the cats, dogs, birds, they are also working. And you shall also work for filling up the belly only? Then what is the value of your life? You should work for ''yajña''. That is human life. ''Yajñārthe karma''.

"I don't like ''yajña''." Then ''karma-bandhanaḥ'', they are becoming entrapped, working under the influence of certain material modes of nature. Therefore you are infecting that material mode of nature, and according to the infection, you will develop the next body. Just like according to infection you develop the disease, so this material body is disease. That we do not understand. We are soaping this material body, keeping it fit, but we do not know that this is disease. Anyone, does anyone want to keep the disease and say, "My dear disease, please live with me forever"? (laughter) Is there any intelligent man say like that? Disease is to be cured, is to be driven away. In Hindi they say, ''jara ar para okhane kha na baviya ar''.(?) Means "Unwanted guest and disease, you do not give him to eat, and he will go away." He will go away. So any disease, you starve for few days, two days, three days, it will go. And any unwanted guest, you don't supply him food, he will automatically go away. So disease should not be maintained. Disease should be cured.

So that curing medicine we have to take not to maintain this material body. ''Na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ'' ([[SB 5.5.4|SB 5.5.4]]). This is real intelligence. Everyone is trying to keep this body, this disease, maintaining. This time, next time, next time, next time, going on. ''Janma-mṛtyu-maran malam''.(?) This is not your . . . Disease should be cured. Therefore ''śāstra ''says,

:''nūnaṁ pramattaḥ kurute vikarma''
:''yad indriya-prītaya āpṛṇoti''
:''na sādhu manye yata ātmano 'yam''
:''kleśada āsa dehaḥ asann api''
:([[SB 5.5.4|SB 5.5.4]])

People are mad, and they are doing anything mischievous, sinful. And what is the purpose? Now, just to satisfy the senses. You see? There are so many nice foodstuff Kṛṣṇa has given—fruits, flowers, grains, milk, butter, sugar. And you can prepare hundreds and thousands of preparation out of it and offer to Kṛṣṇa and eat it very nicely. "No. We must have meat." This is ''vikarma''. ''Vikarma'' means sinful activities. ''Karma, vikarma'' and . . . ''Tena tyaktena bhuñjīthā'' ([[ISO 1 (1974)|ISO 1]]). God has given you so many nice foodstuff. Why should you kill an animal? Therefore Jesus Christ says, "Thou shall not kill." "Then shall I die?" No. There are so many things. You eat, ''tena tyaktena'', "whatever is ordained by You," by God, Kṛṣṇa. The same thing is said. Kṛṣṇa should have said, "Give me . . ." ''Mamsam din mam''.(?) No. He says, ''patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati'' ([[BG 9.26 (1972)|BG 9.26]]).

So this is ''yajña'', to satisfy Kṛṣṇa. So if you offer Kṛṣṇa these things, what He wants, you will satisfy. ''Yo me bhaktyā prayacchati''. ''Bhaktyā'', with ''bhakti'', Kṛṣṇa said. So why don't you do this? That is ''yajña''. Everyone can perform ''yajña ''at home, because they are eating. Who is there who is not eating? Everyone is eating. But if you prepare within these items, ''patraṁ puṣpaṁ phalaṁ toyam'', and prepare nice varieties of foodstuff and offer to Kṛṣṇa, that is ''yajña''. That is ''yajña''. And ''yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ'' ([[BG 3.13 (1972)|BG 3.13]]). If you take ''prasādam'', Kṛṣṇa will not eat everything. He will eat, and He will leave for you also. So don't be afraid that "If I offer Kṛṣṇa, He will take away." (laughter) Kṛṣṇa is not so hungry. Even if He is hungry, He can eat the whole universe. So just satisfy Kṛṣṇa. "Sir, it is all given by You, the food grains, these fruits, flowers. It is Your gift. So You first of all taste or eat. Then I shall eat." Kṛṣṇa is very satisfied. So we want Kṛṣṇa's satisfaction. ''Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam'' ([[SB 1.2.13|SB 1.2.13]]). You have cooked very nicely, and if Kṛṣṇa says, "Yes, it is very nice," then your cooking is perfection. ''Saṁsiddhir hari-toṣaṇam''.

So do anything. If Kṛṣṇa is satisfied, that is ''yajña''. That is ''yajña''. And one should live for that purpose. ''Yajñārthe karmaṇo 'nyatra loko 'yam''. Work very hard, but ''yajñārthe''. And if you work so hard like ass and cats and dog simply for satisfying your tongue or belly or the genital, a straight line, then you are going to hell. ''Yajñārthe karmaṇaḥ anyatra karma-bandhanaḥ''. Then you are becoming bound up by the laws of nature. If you eat and sleep and act like dog, then become dog next life. And if you act like god, then you'll get god, very easy thing. So whatever you like, you can do. But the ''śāstra'' gives you direction, ''yajñārthe''. "Act, work, work hard for pleasing the Supreme Lord." ''Yajñārthe''. Otherwise you will be bound up in the cycle of birth and death. Don't do it.

So this Kṛṣṇa consciousness movement is teaching this education, that perform . . . You cannot escape it. You cannot say that "You are interested. You can do. We are not interested." If you are not interested, then you are living a very risky life, because you have to change your body. ''Dehāntaram''. You can see. There are examples of so many types of body. Now, suppose if you live at the risk of your life and next life you become a tree, stand up for five thousand years in the snow, scorching heat, scorching, blasting, and so many disturbances, and you cannot move an inch, and people may cut down you, your leaves, your trunk, or you; they are cutting so many . . . What is that life? And if you think, "No, I am living for five thousand years," what is the use of living such five thousand years? No. Don't risk life. ''Karma-bandhanaḥ''. If you don't perform ''yajña'', if you don't try to satisfy the Supreme Lord . . . Just like if you don't try to satisfy the government, then it is your risky life. You cannot say that "I am living very happily." Because you are cheating government or do not following the laws of the government, that is very risky life. Similarly, if you do not perform ''yajña'', you cannot avoid it. ''Saha-yajñāḥ prajāḥ sṛṣṭvā'' ([[BG 3.10 (1972)|BG 3.10]]). You are . . ., you have got this human form of life for performing ''yajña''.

So in this age, in Kali-yuga, it is very difficult to perform other ''yajña''. Therefore Caitanya Mahāprabhu, Kṛṣṇa, has appeared to accept your ''yajña'', to deliver you, and the ''yajña'' process is very easy: ''yajñaiḥ saṅkīrtanaiḥ''. That's all. Simply perform. Wherever you live, at home or outside home, just keep a picture of Śrī Caitanya Mahāprabhu and chant Hare Kṛṣṇa ''mantra'' before Him. Then your life will be successful.

Thank you very much.

Devotees: All glories to Śrīla Prabhupāda. (end).

751029 - Morning Walk - Nairobi

2021-07-26T15:04:12Z

Nirmal:

750905 - Morning Walk - Vrndavana

2021-07-26T14:30:11Z

Nirmal:

[[Category:1975 - Morning Walks]]
[[Category:1975 - Lectures and Conversations]]
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[[Category:1975-09 - Lectures, Conversations and Letters]]
[[Category:Morning Walks - India]]
[[Category:Morning Walks - India, Vrndavana]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Vrndavana]]
[[Category:Audio Files 00.01 to 05.00 Minutes]]
[[Category:1975 - New Audio - Released in May 2014]]
[[Category:1975 - New Transcriptions - Released in May 2014]]
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<div class="code">750905MW-VRNDAVAN - September 05, 1975 - 00:50 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750905MW-VRNDAVAN.mp3</mp3player>

Prabhupāda: ". . .bring my property. My property." (laughter) (laughing) "We are one." He thought that he is very good gentleman . . . (indistinct) . . . property is for ''īśvara''? No, he says that "We are one. Your property is my property and my property is my property." (laughter) Dīkṣita's argument is like that: "We are one." So your room is my room; my room is my room. (laughter) (end)

751006 - Morning Walk - Durban

2021-07-26T14:21:34Z

Nirmal:

730811 - Conversation - Paris

2021-07-26T11:20:17Z

Nirmal:

[[Category:1973 - Conversations]]
[[Category:1973 - Lectures and Conversations]]
[[Category:1973 - Lectures, Conversations and Letters]]
[[Category:1973-08 - Lectures, Conversations and Letters]]
[[Category:Conversations - Europe]]
[[Category:Conversations - Europe, France - Paris]]
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[[Category:Audio Files 45.01 to 60.00 Minutes]]
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<div class="code">730811R1-PARIS - August 11, 1973 - 56:01 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1973/730811R1-PARIS.mp3</mp3player>

Prabhupāda: His name was Gopal Ban. Gopal Ban. And there was a king, Kṛṣṇacandra. So the kings would relax by joking words by the jokers. That was system formerly. So Gopal Ban was constructing a house. So the king advised another friend that, "If you go to his new house and evacuate"—because the house is not yet opened, not yet established—"then I'll give you one thousand rupees."

So this man said: "Yes, I'll go and do it." So he was . . . he came to Gopal Ban's house and began to say: "Gopal Ban! Oh! I am called by nature. Kindly show me where is your privy. I have to pass." So he could understand that, "Why this man has come here to evacuate?" So he, "Yes, yes. Come in, come in, come in." So he opened the new lavatory and brought a big stick. So he said, "Why you have brought the stick?" "Yes, you can pass, you can pass stool, but if you urine one drop, I'll kill you." (laughter)

So "How it is possible?" "If it is not possible, I cannot allow." So these, these foolish scientific men, "You can speak, but if you use microphone, then I'll kill you." (laughter) Yes. The Gopal Ban's policy. They would not say: "Not allow," but in a different way.

(break) . . . for political diplomacy. Not directly "No," but creating such position it is not.

(aside to girl) You are chanting also? Sixteen rounds? Eh?

Boy: I'm trying the best I can.

Haṁsadūta: He says trying the best to do so.

Prabhupāda: All right. Something is better than nothing. (break) . . . of our morning lecture, you can question if you like. ''Kṣetra-kṣetrajñayor jñānam'' ([[BG 13.3 (1972)|BG 13.3]]).

Shivananda: I had one question about the nature of transcendental knowledge. And it said in ''Bhagavad-gītā'' that transcendental knowledge is of a nature that it is like fire. It burns to ashes the reactions to sinful activity. But—it may be sort of a nonsense question—but I couldn't understand how it is, what . . . how it, how . . . what is the nature of knowledge that it can do this? How does transcendental knowledge burn to ashes the reactions of sinful . . .

Prabhupāda: Yes. If you always engage your mind in transcendental topics, naturally all other nonsense topics will be stopped. Or you'll have no interest in such topics. That is burned down. ''Bhaktiḥ pareśānubhavo viraktir anya'' . . . ([[SB 11.2.42|SB 11.2.42]]). That is the test. If you increase your devotion, then you'll be not interested in ordinary things. Just like our devotees, they are no more interested in the worldly topics. They do not like to go to the cinema. That is no more interest. We can see the film of Ratha-yātrā, but we are no more interested to see ordinary film.

Bhagavān: Śrīla Prabhupāda, the word ''kṣetrajña'' . . .

Prabhupāda: Eh?

Bhagavān: ''Kṣetrajña'', the knower of the body.

Haṁsadūta: ''Kṣetrajña''.

Prabhupāda: ''Kṣetrajña''.

Bhagavān: ''Kṣetrajña''. Is that for one who is differentiating himself from this body? In other words, a person who has realized that there is field and there is knower, is he given that title, or is the person who cannot make that distinction, is he also given that title?

Prabhupāda: No. Anyone who knows that . . . that I have explained, that everyone is sitting on the floor, so everyone knows that he is not floor; he's different from the floor. Is it very difficult?

Bhagavān: No.

Prabhupāda: So this is knower. Similarly, by common sense we can understand that we are not this body.

Yogeśvara: It says in the purport, "Now the person who identifies himself with the body is called ''kṣetrajña'', the knower of the field."

Prabhupāda: Eh?

Yogeśvara: In the purport it says: "The body is called ''kṣetra'', or the field of activity for the conditioned soul, and the person who identifies himself with the body is called ''kṣetra'' . . . ''kṣetrajña'', the knower of the field."

Prabhupāda: No, no. It is wrongly written.

Yogeśvara: Ah. It's everyone, everyone.

Prabhupāda: No, no.

Yogeśvara: Not just those people.

Prabhupāda: Identifies with the body, he's not ''kṣetrajña''.

Yogeśvara: He does not know.

Prabhupāda: No. It is wrongly written.

Bhagavān: That was my question. This was my question.

Prabhupāda: Ah. Oh, it is wrongly written.

Bhagavān: From the lecture, from lecture, when one can . . .

Prabhupāda: Who does not identify, it should be.

Yogeśvara: Who does not identify. Yes.

Prabhupāda: Oh, it is wrong.

Bhagavān: That's always questioned in ''Bhagavad-gītā''.

Prabhupāda: It is not . . . has been mis-edited. If you identify with body, how you know it? Oh, it is a very great mistake.

Bhagavān: We can . . . we can write them, make that correction.

Prabhupāda: Yes. Write immediately. One must know that, "I am not this body." That is knowledge. That is knower. That is common sense. I say: "It is my body." I don't say "I body." That I explained. One who does . . . one who knows that "I am not this body," he's real knower. And one who knows that, "I am this body," he does not know. He's in ignorance. Just like Danielou.

Yogeśvara: A Kṛṣṇa conscious person, he can maintain his position in family, government, business, anything.

Prabhupāda: Why not? All these Pāṇḍavas, they were government big men. How they maintained Kṛṣṇa consciousness? Yudhiṣṭhira Mahārāja . . . they were fighting for political reasons. So they were Kṛṣṇa conscious, fully. Now who identifies with this body, he's described as cow or ass. How he can be knower? It is wrongly edited. That word "not." It was edited by whom? Hayagrīva?

Haṁsadūta: Hayagrīva.

Bhagavān: Jayādvaita.

Prabhupāda: Eh? Eh?

Haṁsadūta: Hayagrīva also . . .

Bhagavān: Hayagrīva and Jayādvaita.

Prabhupāda: This should be corrected immediately. (break)

Bhagavān: He asked you a question about transcendental knowledge, and actually you explained that knowledge is not one thing, but it's composed of three things: it is the object, the knower and the process. That is all knowledge.

Prabhupāda: Knower, knowledge and the object. The object is Kṛṣṇa and you are knower, or trying to know. And the process is ''bhakti''. That's all. If you want to understand Kṛṣṇa, then you have to adopt the process of ''bhakti''. No other process. It is clearly stated in the ''Bhagavad-gītā'': ''bhaktyā mām abhijānāti'' ([[BG 18.55 (1972)|BG 18.55]]). No other process. No speculative philosophy or meditation. It is not possible. So ''bhakti'' is the process, you are the knower, and Kṛṣṇa is knowable. That's all.

(break) . . . vādī, impersonalists, they say ultimately the knower, knowable and the known becomes one. That is their philosophy. Monist. There is no more knower, no knowable, the knower . . . simply knowledge. They say simply knowledge. Oneness.

Yogeśvara: You quoted . . . in the course of your lecture this morning, you quoted that verse from the Tenth Chapter, ''dadāmi buddhi-yogaṁ tam'' ([[BG 10.10 (1972)|BG 10.10]]). When that knowledge comes, the devotee is qualified by some degree of advancement?

Prabhupāda: Yes. The more he's qualified, the direction comes from Kṛṣṇa.

Yogeśvara: And what is the . . . what form does that direction take?

Prabhupāda: Eh?

Yogeśvara: And what form does that direction take?

Prabhupāda: In whichever way. The real direction is that he may come back to home, back to Godhead, after giving up this body.

Yogeśvara: Is that ''buddhi'', that intelligence, manifested in some way in his service, or in his thinking?

Prabhupāda: Yes. Yes. Because the process is devotion, ''bhakti. Bhakti'' means not idle. Activities. ''Bhakti'' is not idle gossip. It is something activity. Therefore ''karmīs'' sometimes misunderstand that they are working like us. So where is the . . . what does it mean, ''bhakti''? Just like Arjuna is fighting. But ordinary man will see that "He's a soldier, he's fighting—where is his ''bhakti''?" But Kṛṣṇa certifies, "Yes, you are My devotee." By fighting, he's devotee. Because he's fighting for Kṛṣṇa, therefore it is ''bhakti''. Similarly, by the order of Kṛṣṇa, whatever you do, that is ''bhakti. Karmīs'' cannot see. ''Karmīs'' see . . . (break) . . . and ''vaidikī'' means according to Vedic instruction. Whatever you do, if it is done for Kṛṣṇa, then it is ''bhakti''.

Yogeśvara: ''Laudikī'' and ''vaidi'' . . .?

Prabhupāda: ''Laukikī. Laukikī'' means ordinary, common activities. And ''vaidikī'' means Vedic. Just like a man is doing business as motorcar. So he has to do business as other motorcar dealers do. So this is ''laukikī''. It is not ''vaidikī''. In ''vaidika'' instruction, there is no such thing that, "You do motor business like this." Therefore it is ''laukikī''. So either ''laukikī'' or ''vaidikī'', if it is done for Kṛṣṇa, it is ''bhakti''. Kṛṣṇa also says, ''yat karoṣi yaj juhoṣi yad aśnāsi yat tapasyasi kuruṣva tad mad'' . . . ([[BG 9.27 (1972)|BG 9.27]]). ''Yat karoṣi'' means whatever you do . . . "Whatever" means the activity must be ''laukikī'' or ''vaidikī''. "Whatever." There is no restriction, that only ''vaidikī''. No. Even ''laukikī''. Whatever you do. Find out this verse: ''yat karoṣi yaj juhoṣi yad aśnāsi tapasyasi yat''.

Haṁsadūta:

:''yat karoṣi yad aśnāsi''
:''yaj juhoṣi dadāsi yat''
:''yat tapasyasi kaunteya''
:''tat kuruṣva mad arpaṇam''
:([[BG 9.27 (1972)|BG 9.27]])

"O son of Kuntī, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me."

Prabhupāda: Purport.

Haṁsadūta: Purport: "This is the duty of everyone to mold his life in such a way that he will not forget Kṛṣṇa in any circumstance. Everyone has to work for maintenance of his body and soul together, and Kṛṣṇa recommends herein that one should work for Him. Everyone has to eat something to live. Therefore he should accept the remnants of foodstuffs offered to Kṛṣṇa. Any civilized man has to perform some religious . . ."

Prabhupāda: "You give Me. Whatever you eat, you give Me," Kṛṣṇa says.

Haṁsadūta: "Any civilized man has to perform some religious ritualistic ceremonies. Therefore Kṛṣṇa recommends . . ."

Prabhupāda: This is ''vaidikī''.

Haṁsadūta: ". . . 'Do it for Me.' "

Bhagavān: ''Vaidikī''.

Prabhupāda: Yes.

Haṁsadūta: ". . . and this is called ''arcanā''. Everyone has a tendency to give something in charity. Kṛṣṇa says: 'Give it to Me.' And this means that all surplus money accumulated should be utilized in furthering the Kṛṣṇa consciousness movement. Nowadays people are very much inclined to the meditational process, which is not practical in this age. But if anyone practices meditating on Kṛṣṇa twenty-four hours by chanting the Hare Kṛṣṇa ''mantra'' around his beads, he is surely . . . he is surely the greatest ''yogī'', as substantiated by the Sixth Chapter of ''Bhagavad-gītā''."

Yogeśvara: Just like there was that Professor Kotovsky who was raising an objection. He was saying that your four-class system may work well in a simple agrarian culture like in India, but here, where things are much more complicated, it would never work.

Prabhupāda: It is already there. He is Professor Wise. (laughter) That is their rascaldom. They are doing the same thing, but still they are decrying the process. "Why you have become professor? You remain ordinary worker. There is no need of professor." Why he has become professor of Indology? And there is two . . . amongst the workers also, there are two classes: manager class, worker class. You have to divide. Without division . . .

(break) Just like this body is not a lump of matter. There is division. Without division, the body cannot work.

Yogeśvara: So that's no excuse, that there is . . .

Prabhupāda: That means . . . these rascals, they have simply imperfect knowledge. Still, they are leader. That is our protest that, "Why you become leader? You have got so many imperfections. Why you are cheating people?" That is our protest. "You have no perfect knowledge. Still, you become leader. Why? Why you are cheating men like that?" Just like the professor who was speaking that by four . . . combination of four chemicals, life has come.

And as soon as he was challenged that, "If I give you these four chemicals, whether you can produce life?" he said: "That I cannot say." Then what is the use of speaking like that? So they're cheating, and people are being cheated. Still, they're given Nobel Prize: "Oh, here is a big man." This is going on. They'll talk all nonsense; at, at the same time, they'll become professor, teacher. And people will accept. So at least let us protest against this system.

Bhagavān: (aside) Guru-gaurāṅga, that ''kīrtana'' is too loud . . . (indistinct) . . . there was a professor who came to see you in London, the religion professor . . . (indistinct)

Haṁsadūta: Professor Hardy.

Bhagavān: (indistinct) . . . He said that, "Many times, my students ask me questions that I do not know. So I try to answer." But you said: "If you do not know, you should not teach." You said: "Our philosophy is that if you do not know, you should step down." He said: "I cannot do that."

Prabhupāda: He's getting salary, money. No sincerity.

Bhagavān: So actually a devotee has an answer for every question.

Prabhupāda: That is devotee, who can answer any question. Everything is discussed in the ''Bhagavad-gītā''. Everything, complete knowledge. Now in ''Bhagavad-gītā'' it is said that this cosmic manifestation . . . now you find out this verse: ''mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram'' ([[BG 9.10 (1972)|BG 9.10]]). ''Mayā. M-a-y-ā.''

Devotee: Still too loud.

Prabhupāda: Eh?

Devotee: It's too loud downstairs. There have been complaints from the neighbors.

Prabhupāda: Loud, they are very good. How can you stop it? As soon as you chant, somebody . . . that you cannot check. You may stop ''mṛdaṅga'', that's all.

Haṁsadūta:

:''mayādhyakṣeṇa prakṛtiḥ''
:''sūyate sa-carācaram''
:''hetunānena kaunteya''
:''jagad viparivartate''
:([[BG 9.10 (1972)|BG 9.10]])

"This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again."

Prabhupāda: So when Kṛṣṇa is directing, is it aimless? The whole cosmic manifestation, is it aimless? There is some purpose. Otherwise, why God has created, and He's directing? These people, they cannot understand it.

Yogeśvara: They'll challenge. They have arguments.

Prabhupāda: What is that?

Yogeśvara: They will say that, "If you . . ." Just like . . . actually things . . . there is no order behind things. If you throw a ball against a wall . . .

Prabhupāda: Who is, rascal, throwing that ball? Who is that, rascal, throwing that ball? If you are giving that example, somebody's throwing ball, who is that rascal, throwing that ball?

Yogeśvara: Let's say someone who wants to prove there's no direction to the way . . .

Prabhupāda: Rascal, if you, as soon as you say: "Throwing ball," somebody's throwing. How can you deny it? You give the example "throwing ball," but throwing ball means somebody's throwing.

Bhagavān: The original thrower.

Prabhupāda: Yes. The motion is given by somebody.

Shivananda: What they said in East Berlin . . .

Prabhupāda: Eh?

Shivananda: What they said in East Berlin, when we were preaching, was that material nature has always been there, and life has come from matter. They say that matter is eternal.

Bhagavān: They can say anything they want, but that doesn't mean it's logical.

Prabhupāda: Matter is . . . what is that? Let us understand this point.

Shivananda: What they were saying was that, that there is no God behind everything . . .

Prabhupāda: Now why not? Can, can . . . have you got any experience within your experience that anything was there?

Shivananda: Well, that's what they say.

Prabhupāda: They say that rascaldom. That word say.

Shivananda: I just say what they say.

Prabhupāda: But you are saying . . . was this tape recorder was existing, or somebody has prepared?

Yogeśvara: A man has prepared it.

Prabhupāda: Man has prepared it. Then somebody must prepare.

Yogeśvara: But it's man's intelligence that has created that machine.

Prabhupāda: Well, man or somebody, but try to understand generally: anything that you see, that is created by man or beast or somebody. It is created. So this cosmic manifestation, why do you say that it is not created? It is created. You do not know who has created. That is your ignorance. But as I have no experience, in this material world, which is not created . . . it is created. You are created. Still. How can you say it is not created?

Guru-gaurāṅga: But then the profane, Prabhupāda, they say that "Let us carry that logic to the very end, that even God is created. Then why . . . you say God is having no . . ."

Prabhupāda: No. No. God is created, you can say. But when a created thing is, then he's not God. Our, our proposition is that everything is created, but finally if we find somebody He's not created, then He's God.

Yogeśvara: They would say—our conclusion was just now that everything has to have been created.

Prabhupāda: Eh?

Yogeśvara: Everything has some source of origin.

Prabhupāda: Yes.

Yogeśvara: So if everything has some source of origin, how can there be something that does not have a source of origin?

Prabhupāda: No, when there is no source of origin, that is God.

Bhagavān: Just like Kṛṣṇa showed Arjuna His universal form. So He established that He was the origin of everything, and He had no cause.

Prabhupāda: Yes. Cause of all causes. ''Sarva-kāraṇa-kāraṇam'' (Bs. 5.1). Everything has some cause, but when you finally come to a thing who has no cause, then He's God.

Bhagavān: The rascals . . . .

Prabhupāda: ''Vedānta-sūtra'': ''janmādyasya yataḥ'' ([[SB 1.1.1|SB 1.1.1]]), the origin of everything. But He's not originated from something else. And that is God. Therefore He's called Absolute. Everything here is relative, and God is absolute. That is the difference between absolute and relative.

Bhagavān: They are like children. They want to see that . . . they are like children. They want to see that original cause immediately. And if they do not see the original cause immediately, they say there is no original cause.

Prabhupāda: That is childish. That is childish.

Yogeśvara: So let's say someone proposes that God has created everyone equal.

Prabhupāda: Hmm?

Yogeśvara: "God has created everyone equal. God has created all of His children as equal spiritual beings. So why is it that one person is fully Kṛṣṇa conscious, and I have no interest in Kṛṣṇa consciousness? Then we're not equal, there's some flaw in God's creation."

Prabhupāda: No, that is your flaw. That is your flaw. God says that, "You simply surrender unto Me." But does it mean that everyone is surrendering to God?

Yogeśvara: No. Then they're not equal.

Prabhupāda: Eh?

Yogeśvara: Then God's creations are not . . .

Prabhupāda: No, no. That, that . . . suppose I have got ten sons or so many disciples. I say that, "You do this." Somebody may not do it. That independence everyone has got. So after being so-called independent, when he does not do according to the instruction of God, he becomes different. God has created everyone equally, but when he disobeys the order of God, then he becomes different. Where is the flaw in this statement? I say every one of my student that, "Don't do this." But if somebody does it, then he becomes different.

Haṁsadūta: Yes. Their argument is . . . they will say that just the fact that the living entity has the independence and, and the possibility is there for him to make a mistake, they consider it to be a flaw.

Prabhupāda: Yes.

Yogeśvara: If it's better to be . . .

Haṁsadūta: But they consider it to be God's flaw.

Prabhupāda: No, why God's flaw?

Yogeśvara: Because He has given us the chance to fall down.

Prabhupāda: Independence means that you may obey me or not obey me. It is not my flaw. Otherwise, independence has no meaning. Independence has no meaning. If I give you independence . . . just like Kṛṣṇa is giving independence to Arjuna, "Now I have explained to you. Now I give you independence. Either you accept or not accept, that is your position." So if this independence has no such quality, accept or . . . that is not independence. If one has to be forced by the law of God, that is not independence. Then one does not know what is the meaning of independence.

Yogeśvara: Then why has He given us independence if . . .

Prabhupāda: Yes, He must give, because we, He, He has got . . .

Yogeśvara: . . . if we misuse it?

Prabhupāda: He has got, He's the Supreme Independent, and living entities are part and parcel of God. Therefore we must have independence. Otherwise, how it be he becomes perfect part and parcel?

Guru-gaurāṅga: And so if he did not have independence, that would be the flaw.

Prabhupāda: Yes. That will be the fault.

Bhagavān: That makes everything complete.

Prabhupāda: Yes. Independence means that you can do or not do. That is independence.

Bhagavān: Their definition of perfect is wrong. Just like this boy's definition of a poet . . .

Prabhupāda: He's a rascal. He's simply bogus. He's trying to . . . there are so many parties like that. They're four or five, they make a group and imitate these Beatle. As if . . . Beatles have made money; they'll also make money. That is the . . . and speak all nonsense. That's all. These are crazy fellow. So independence means that you can do or not do. Just like you, as a nation, American nation or English nation, you are all independent. But why you go to the jail? Is it government's fault that you go to the jail? Therefore government has fault? Why is this nonsense question? When a man, instead of going to the university, goes to the police custody, is it government's fault? Is it?

Haṁsadūta: No.

Prabhupāda: Then? It is a commonsense affair. The God has given you independence. If you do something wrong, against the will of God, then you must suffer. Therefore we find so many varieties of living entities, in different grades of life. That is due to misuse of independence.

Yogeśvara: Very popular today is the idea that if we are use . . . misusing our independence, it's because of our upbringing, our childhood, our society; something is wrong in our psychology. Not that it's soul, not that it's a question of spiritual problem, but material one, that our parents were cruel or our society, our education was imperfect or something. But not spiritual problem.

Prabhupāda: So that is independence. Your parents were cruel; therefore you have revolted against the parents. That is your independence. Why you revolted against parents? Because you have got the independence.

Shivananda: What shall we say to someone, Prabhupāda . . .

Prabhupāda: Otherwise, if you are doing stereotyping, then in spite of your father being cruel, you would not declare independence and go away from home. Because you have got this independence, therefore you can understand that, "Why shall I obey this father? I go out." That is independence. They do not understand the meaning of independence.

Haṁsadūta: Because they've lost their independence.

Prabhupāda: Hmm?

Haṁsadūta: Because they've lost their independence.

Prabhupāda: Not lost. Misused.

Haṁsadūta: Fallen into ''māyā''. Or misused.

Prabhupāda: Not lost. Independence still there. He can go back again to father, go back to home, back to Godhead. God says that ''sarva-dharmān'' . . . "You have come here to enjoy your independence, but you have created a havoc, entanglement. Now, if you simply surrender unto Me, abide by My orders, I give you all concession. Immediately you are free from all reaction, and come back to Me." Therefore God comes to canvass, He sends His devotee to canvass, that "You give up your misuse of independence and become happy." That is Kṛṣṇa consciousness program. But if you still stick to the independence, misuse of independence, you remain here.

Bhagavān: The trouble with these philosophies is these philosophers are simply stubborn.

Prabhupāda: Eh?

Bhagavān: The problem with these different discussions is these philosophers are simply stubborn. When they hear a better philosophy, they still will not change.

Prabhupāda: That, that is independence. That is also independence. You accept, "Yes, what you say, it is right. But I'll not accept." That is also independence, misuse of independence.

Yogeśvara: Like Dhṛtarāṣṭra, when he heard the arguments from Vidura.

Prabhupāda: Yes. So God's creation is perfect. There is no imperfect.

Guru-gaurāṅga: Does there come a time, Śrīla Prabhupāda, when one misuses independence, the independence is taken away? For example, if . . .

Prabhupāda: Now why shall He take away. What He has given to you, why He shall take away?

Guru-gaurāṅga: In animal life?

Prabhupāda: Eh?

Guru-gaurāṅga: Animal life?

Prabhupāda: Animal life, what is that?

Yogeśvara: Do animals also have independence?

Prabhupāda: Yes. They have got little independence.

Guru-gaurāṅga: They say: "All is instinct."

Prabhupāda: You say, they say, all rascals say. But actually this is independence, but because they're animals, they are directed by nature, more or less. Just like they do not . . . my point is they do not misuse independence as much as a human being does. You see? Just like a tiger. He is to eat animals, killing animals. He does not come to your orchard to steal your fruits. But you, rascal human being, you eat fruits and animals both. Animal, that is instinct. Animal . . .

Suppose if you put—I've given this example many times—a bag of rice on the street. Many birds will come. But he will eat some grains, five grains, ten grains and twenty grains, as much he can eat, and go away. But you do the same favor to the human being, there will be fight. Everyone will try to take some more quantity in the house and stock it. Therefore the human being is more responsible for sinful activities.

Guru-gaurāṅga: So the rascal thinks that independence, the manifestation, the symptom of independence is to misuse independence.

Prabhupāda: What?

Guru-gaurāṅga: He thinks the symptom . . . "I am independent. I will show you I am independent. I will misuse my independence."

Prabhupāda: No. There's . . . just like you are a citizen of French government, you are also independent. If the government says that, "If you do this, then you'll be punished," so when you do that, that is misuse of independence. Otherwise you are independent.

Guru-gaurāṅga: So real independence means to surrender, then.

Prabhupāda: Yes. To authority. Because you have to surrender. If you don't surrender to God, then you have to surrender to ''māyā''. Just like you don't surrender to government, then you have to surrender to the superintendent of jail. That's all. If you misuse your independence, you'll not be happy. This is the fact. But you have got the independence. You can misuse it. That is your prerogative. That is your freedom. Freedom means you must have independence. But because you are not absolutely independent, so you suffer.

The Absolute Independent is God, Kṛṣṇa. Just like government. The government orders, "Let this crowd be shot. Let there be bullet shot." Hundreds of men die. But government is not responsible for such death. But if you kill one man, you'll be responsible. So your independence is subordinate independence. Similarly, all living entities, they have been given independence by God, but his independence is subordinate to the independence of God. This is our position, ''jīvera svarūpa haya nitya-kṛṣṇa-dāsa'' ([[CC Madhya 20.108-109]]).

Yogeśvara: There are so many young people who, when we try to preach to them Kṛṣṇa consciousness, we explain that it means to accept the position of service, service position, they reject it because they have no experience of service that is satisfying.

Prabhupāda: Hmm? They have rejected so many things. Why not your proposal? Just like the hippies: they have rejected so many things. Why shall he accept your proposal? Why you think that your proposal is so nice, he'll accept immediately?

Yogeśvara: That doesn't mean we don't preach to them.

Prabhupāda: Eh?

Yogeśvara: That doesn't mean we don't preach . . .

Prabhupāda: You preach. You just purify them. Chant Hare Kṛṣṇa. Let him hear. Then he'll accept. Then he will gradually come. Yes. He's now in diseased condition. The best thing is to chant. By hearing the Hare Kṛṣṇa ''mantra'', he'll be gradually purified, cleansed, ''ceto-darpaṇa-mārjanam'' ([[CC Antya 20.12|CC Antya 20.12]]). You must polish him. Just like this is unclean. Polish it, and you'll see the reflection. Our process is ''paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam''. (break) . . . ''śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ hṛdy antaḥ stho hy abhadrāṇi'' . . . ([[SB 1.2.17|SB 1.2.17]]).

Yogeśvara: ''Śrīmad-Bhāgavatam.''

Prabhupāda: ''Śrīmad-Bhāgavatam''.

Yogeśvara: Second Chapter.

Prabhupāda: ''Hṛdy antaḥ stho hy abhadrāṇi vidhunoti suhṛt satām.''

Yogeśvara: Verse number seven, Second Chapter.

Prabhupāda: Everyone is diseased. So you have to give the medicine, and gradually he'll be cured. Just like when I came first, nobody was my devotee. But the medicine was given, little, little, little, and they became. So you cannot immediately expect that everyone will hear your words. Why? What you are? Why shall he respect you? Cure them. What is that? You have got it?

Haṁsadūta: No.

Prabhupāda: In the First Part, there is. ''Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ'' ([[SB 1.2.17|SB 1.2.17]]). ''Kīrtana. Puṇya-śravaṇa-kīrtanaḥ''. If one hears from you . . . he doesn't do. If he simply hears Hare Kṛṣṇa ''mantra'', then he'll be purified. Simply by hearing.

Bhagavān: But we can understand that even though we present so many good arguments, philosophically, if a person still does not accept, it is simply because he is addicted to sinful activity. So therefore there's nothing other to do than chant.

Prabhupāda: Hearing is the first. ''Saṅkīrtana''. Let him . . . give, give him chance for hearing Hare Kṛṣṇa.

Haṁsadūta:

:''śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ''
:''puṇya-śravaṇa-kīrtanaḥ''
:''hṛdy antaḥ stho hy abhadrāṇi''
:''vidhunoti suhṛt satām''
:([[SB 1.2.17|SB 1.2.17]])

"Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā, Supersoul, in everyone's heart, and the benefactor of the truthful devotee . . ."

Prabhupāda: The Paramātmā . . . ''kṣetra-jñaṁ cāpi māṁ viddhi'' ([[BG 13.3 (1972)|BG 13.3]]). He's also ''kṣetrajña.'' He's also in the body. So here He does His work. ''Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ.'' Yes. Read the translation.

Haṁsadūta: "Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā, Supersoul, in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who relishes His messages, which are in themselves virtuous when properly heard and chanted."

Prabhupāda: Yes. And the chanting and hearing goes on. And if one agrees to hear and chant, then Kṛṣṇa helps from within. He cleanses. ''Suhṛt satām''. Because He wants to reform them. ''Suhṛt satām.'' Everyone, especially the devotee. So He helps cleanse him. In this way, if he's given chance to hear, again and again, then the next verse . . . see.

Haṁsadūta: The next verse?

Prabhupāda: Yes.

Haṁsadūta: ''Naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata'' . . . ([[SB 1.2.18|SB 1.2.18]]).

Prabhupāda: ''Naṣṭa-prāyeṣu abhadreṣu.'' His heart is filled up with so many dirty things. So by that process, when he agrees to hear, chanting and hearing . . . therefore we say: "Chant Hare Kṛṣṇa." I say: "Hare Kṛṣṇa," and we ask others to chant. Response. By this process, his heart becomes cleansed. And next verse says, ''naṣṭa-prāyeṣu abhadreṣu''. Not that it has become completely cleansed. A little, or almost cleansed. ''Naṣṭa-prāyeṣu abhadreṣu.''

Haṁsadūta: ''Nityaṁ bhāgavata-sevayā''.

Prabhupāda: By this process, ''nityaṁ bhāgavata-sevayā'', by hearing the message of Kṛṣṇa, ''Śrīmad-Bhāgavatam''—that is also about Kṛṣṇa—chanting about Kṛṣṇa, ''nityam'', daily, regularly, ''nityaṁ bhāgavata-sevayā''.

Haṁsadūta: ''Bhagavaty uttama-śloke'' . . .

Prabhupāda: ''Bhaktir bhavati naiṣṭhikī.'' Then he becomes fixed up in devotional service. Not that he has completely become cleansed. Even little cleansed, then he will be engaged. Then he will hear, "What does he say?" Unclean, how he can take up?

Haṁsadūta: He can't accept it.

Prabhupāda: No. Unclean. Therefore we make more cleaner, cleaner, cleaner, cleaner. The more he becomes cleansed, he can understand. He'll accept. But unclean state, you do not expect. So the process of cleanliness is this ''ceto-darpaṇa-mārjanaṁ, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam'' ([[CC Antya 20.12|CC Antya 20.12]]). The more they read literature, the more hear, more chanting, in this way, gradually. Then next verse?

Haṁsadūta: ''Tadā rajas-tamo'' . . .

Prabhupāda: ''Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye'' ([[SB 1.2.19|SB 1.2.19]]).

Haṁsadūta: ''Ceta etair'' . . .

Prabhupāda: ''Ceta etair anāviddhaṁ sthitaṁ sattve prasīdati.'' In this way, as the heart becomes cleansed, he revives his quality of goodness. And when he's situated in the quality of goodness, the other two qualities, passion and ignorance, cannot infect him. By this process. ''Rajas-tamo-bhāvāḥ. Rajas-tamo-bhāvāḥ.'' The example is ''kāma-lobhādayaś ca ye.'' When one is too much affected with the ''rajo-guṇa'' and ''tamo-guṇa'', passion and ignorance . . . what is this ''kāma''? Lusty and greediness.

These are the symptoms of ''rajas-tamo-guṇa.'' So then therefore we see that all people are lusty and greedy. So as soon as he becomes cleansed, come to the standard of goodness, these two qualities cannot affect him anymore. ''Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye'' ([[SB 1.2.19|SB 1.2.19]]). One has to take the process. And it is simple process. Simple.

And that, that is actually happening, in our practical experience. "They say, they say . . ." They are all rascals, fools. They can say anything and everything. ''Pāgale ki nā bole chāgale ki na khāyā''. In the Bengali it is said: "A madman, what does he not speak?" He speaks any nonsense. "And a goat, what does he not eat?" So if you keep a madman . . . they are keeping them mad . . . that is our protest, that why you are keeping all people mad, crazy, nonsense? And you are also teacher, university? They have no knowledge so what is the aim of life. That you have to protest.

So as we gradually increase our strength, our number, we have to protest to the world that "Why you, rascal and fools, keeping the whole human society in darkness? You have no knowledge. Here God says that, 'Under My direction the ''prakṛti'' is working.' You have no knowledge. You are saying that there is no aim." Without aim, why God should create this, such a big gigantic manifestation. Why He should take responsibility? Is there no responsibility to maintain this gigantic . . .? God has got immense power. He can maintain. That is another thing. But why He should take the responsibility?

Just like government creates a big prison house. It is not for nothing. There is some aim. Otherwise, why government should keep such establishment, huge establishment? It is not something faith. They have to be given cloth and shelter and everything, the arrangement. Similarly, such gigantic universal manifestation, millions and millions are living entities are there. They have to be trained up. They have to be provided with all necessities of life. This responsibility's there.

And actually God is doing that. He's giving food. He's giving necessities. Why? There is some aim. The aim is that they have misused their independence. Try to reform them again . . . (indistinct) . . . this is the aim. All these living entities in the material world, they have misused their independence.

Therefore they are material world. Otherwise why should we remain in the material world? Anyone who is in this material world, it is to be understood that he's misused his independence. Hmm? . . . (indistinct)

(devotees offer obeisances) (end)

750708 - Morning Walk - Chicago

2021-07-26T08:59:46Z

Nirmal:

[[Category:1975 - Morning Walks]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-07 - Lectures, Conversations and Letters]]
[[Category:Morning Walks - USA]]
[[Category:Morning Walks - USA, Chicago]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Chicago]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Morning Walks - by Date]]'''[[:Category:Morning Walks - by Date|Morning Walks by Date]], [[:Category:1975 - Morning Walks|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750708 Morning Walk - Srila Prabhupada Speaks a Nectar Drop in Chicago|<big><big>'''Listen to a 'Nectar Drop' created from this Morning Walk'''</big></big>]]</div>


<div class="code">750708MW-CHICAGO - July 08, 1975 - 36:59 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750708MW-CHICAGO.mp3</mp3player>

(in car)

Prabhupāda: . . . but to engage them in Kṛṣṇa's service. Our knowledge in spiritual life and your help, material opulence, combined together, there will be great change in the whole world. Cooperate with us. There is no loss on your part, but there is great benefit to the whole world. Try to convince them. Although they are not very big authority, but still, through them, you can approach bigger authorities. (break) . . . big churches, no use, no utility. (laughs) (break) . . . speak, ''andha-kukkuṭī-nyāya'' ([[CC Adi 5.176|CC Ādi-līlā 5.176]]). ''Andha-kukkuṭī-nyāya'', you know that, the lame man and the blind man?

Jayatīrtha: Oh, yes.

Prabhupāda: So America is blind, and we are lame. So let us get on the shoulder of the American blind and give him direction, and both will be benefited. The whole world will be benefited. The America, blind, he cannot see where he is going. (chuckles) And for want of money we cannot make progress. So let the Americans take on the shoulder this lame man, and I will give direction, "Go this way. Go this way." Everything will be done. ''Andha-kukkuṭī-nyāya''. (break) . . . nice building, churches, there is no use. Take our direction. Everything will be all right. (break) . . . take our direction, what is the loss on their part? Hmm? What is the possible loss? Why they will deny to take our direction?

(break) (on walk)

Prabhupāda: Tell them about this ''andha-kukkuṭī-nyāya''.

Jayatīrtha: Prabhupāda was talking about the fact that the Western world is blind, and the, India is lame for lack of money. But by a combination there is very good effect. So if the Western world takes us on its shoulders . . .

Prabhupāda: Especially America.

Jayatīrtha: Especially America. On its shoulders, then we can give . . . Prabhupāda can give direction, and they can provide the resources.

Devotee: India.

Jayatīrtha: America. America will provide the resources, and we will provide the direction. (break)

Prabhupāda: . . . mayor and the police officers, through them, try to approach higher authorities. And what is that? We met yesterday?

Harikeśa: The public relations?

Prabhupāda: Ah, public relation. So convince them to . . ., the Americans should take this Kṛṣṇa consciousness movement on the shoulder, and because the American are blind, we shall give them direction on the shoulder, "Go this way. Go this way." So blind and the lame man combined together will perform a great task. (break) . . . blindly, simply accumulating money, but they do not know how to utilize the money. They should take direction, authorized direction from us, and then it will be very nice. (break) . . . not these concocted "''isms''"—this "''ism''," that "''ism''," that "''ism''." Because it is ''andhā yathāndhair upanīyamānāḥ.'' These all rascals are blind. They do not know how to direct. ''Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā'' ([[SB 7.5.31|SB 7.5.31]]). They are trying to adjust the world affairs blindly. They do not know. So let us combine. Let them come forward, take direction from us. After all, your money, my money, your intelligence, my intelligence—everything belongs to Kṛṣṇa. ''Sarvasya cāhaṁ hṛdi sanniviṣṭhaḥ'' ([[BG 15.15 (1972)|BG 15.15]]). Kṛṣṇa is giving intelligence. We must agree to take His good advice. Early morning till night, we are always thinking, "How people will be happy by Kṛṣṇa consciousness?" And they are coming here for rowing boat. You see? How blind they are. The human life, so intelligent life, and they are utilizing for rowing boat. How blind they are. Not a single moment to be wasted, and they are simply finding out, "How to waste time?" (break) . . . is "Crime, what to do?" "Hippies, what to do?" "Problems, what to do?" Why "What to do?" Here is a direction: "Do like this." "No, sir, that I will not do." (break) . . . to take photo.

Tamāla Kṛṣṇa: Viśakha, take photo. (break)

Prabhupāda: And the steps . . .

Harikeśa: The steps also.

Prabhupāda: Just try to understand. Our lake in Māyāpur we shall make like this, all sides clear, and four sides, the steps, ''ghāṭa'', and garden.

Viśakha: Four sides, the steps?

Prabhupāda: These steps, you see? Here, there . . . There is no . . . Just opposite.

Tamāla Kṛṣṇa: Four corners.

Prabhupāda: Four . . . Not four corners. Four sides.

Viśakha: And also with that in the center? Island?

Prabhupāda: No, island is not required. Make a program like that.

Tamāla Kṛṣṇa: Take photos.

Prabhupāda: And if possible, send them ideas and direction. Bhavānanda has gone. (break) . . . convince them that they are doing very nice, to their best capacity, but they are doing it blindly. You are very good driver, but if you are a blind man, then how you will drive? You will create disaster. So we can open their eyes so that their good driving capacity will be properly utilized. A good driver, blind, what he will do? ''Ajñāna-timirāndhasya''. Darkness, it will not help. The Western method of seeing things—blind eyes. Actually, they are blind. They are trying to see things with microscope. First of all you are blind. What you will see? Microscope, this machine or that machine, but you are blind. That they do not know. (break)

Devotee: What should I do if I'd like to preach more and become free from my family entanglement?

Prabhupāda: (to Tamāla Kṛṣṇa) Just teach him what to do. Tell him.

Tamāla Kṛṣṇa: What was his ques . . . What should you do . . .?

Devotee: I want to preach more and become free from my family entanglement.

Tamāla Kṛṣṇa: I think Jagadīśa is having some preaching programs. So your family is no hindrance. Preaching is not hindered by family, one way or the other.

Prabhupāda: ''Ahaituky apratihatā'' ([[SB 1.2.6|SB 1.2.6]]). Why don't you understand? Preaching cannot be checked by anything—if you want to preach. In any circumstances you can preach. ''Prāṇair arthair dhiyā vācā'' ([[SB 10.22.35|SB 10.22.35]]). Preaching can be executed by four things: by your life, by your money, by your intelligence and by your words. You have got so many assets. So you can utilize it for preaching. Dedicate your life. If you think that you are family man, you cannot dedicate twenty-four hours, then earn money and give it to Kṛṣṇa consciousness movement as other family men, they are earning money. Eh? Is it not? You can earn. In America there is good facility for earning money. They want that you work and take money. So earn money as ''gṛhastha'' and give it to Kṛṣṇa. ''Prāṇair arthair''. If you cannot earn money, then use your intelligence.

There are so many intellectual work: publication, going to this officer, that officer. You, intellectually you try. And ''vācā'', by words. If you cannot do anything, go anyone, anywhere, and say that "Kṛṣṇa is the Supreme Personality of Godhead. Just offer your obeisances." Finished. So where is the scarcity? You can serve Kṛṣṇa in any capacity—provided you want to serve. And if you want to engage Kṛṣṇa for your service, that is blunder. Then it is blunder. You cannot engage Kṛṣṇa to your service. The everyone is trying to engage Kṛṣṇa for his service. They are going to the church, "O Kṛṣṇa, give us our daily bread," that "You serve me. You give us our daily bread and serve me." And our proposition is, Yaśodāmayī, "Kṛṣṇa, You are playing all day. Come on! Take food first of all." This is service. They are going to Kṛṣṇa for asking daily bread. And here Yaśodāmayī is commanding, "Come here! If You don't eat, You will get lean and thin. Come on." This is Vaiṣṇava philosophy.

Devotee: ''Jaya'', Śrīla Prabhupāda.

Prabhupāda: Hare Kṛṣṇa. (break) . . . is concerned, "How Kṛṣṇa will keep good health?" And we are concerned, "Kṛṣṇa will go to hell. Please supply me food so that I might keep my health good." That is the difference between materialistic and spiritualist. The foolish man does not understand that Kṛṣṇa is supplying food to the elephant, to the ant, and why I shall go to the church for asking my food? It is already there. And our policy is, "Kṛṣṇa, Hare Kṛṣṇa, please engage me in Your service." Hare Kṛṣṇa means, "O Kṛṣṇa, O the energy of Kṛṣṇa, please engage me in Your service."

We create problem. Otherwise, no problem. Kṛṣṇa has arranged everything. ''Īśāvāsyam idaṁ sarvam'' ([[ISO 1|ISO 1]]). Just see so many fruits for the birds. ''Jaya''. So sumptuously supplied, they are thrown. ''Pūrṇam idam'' (Īśo ''Invocation''). Everything is sufficient. But these rascal blind, they do not know. They are trying to adjust. What adjustment? It is already sufficient. You are misusing that. Sufficient land, sufficient intelligence. Everything is sufficient. They are misusing. In Africa, in Australia, sufficient land, and they are raising cattle to kill them. This is their intelligence. And growing coffee and tea.

Tamāla Kṛṣṇa: And tobacco.

Devotee: For money, for profit.

Tamāla Kṛṣṇa: And tobacco.

Prabhupāda: Tobacco, by which . . . They know tobacco is bad, and they are utilizing time for growing tobacco and smoking tobacco. This is their intelligence. So blind men . . . Give them intelligence, these rascals. We call therefore only rascals. People are dying for want of food grain, and they are growing tobacco, which smoking, they will go to hell. This is their intelligence. Huh? What do you think?

Satsvarūpa: I agree.

Prabhupāda: This is the idea.

Sudāmā: And they even indicate, Prabhupāda, on the advertisements that smoking is hazardous for the health.

Prabhupāda: Yes. (break) . . . for money, the money which will push them to hell. This is their intelligence. We have to give them intelligence, open their eyes. (break) . . . angry first of all, because ''mūrkhāyo 'padeśo hi prakopāya na śāntaye'': "If you give good intelligence to the fools and rascals, they will be angry." But still, you have to do it. Just like when Nityānanda Prabhu went to Jagāi-Mādhāi to deliver them, they became angry, and injured. So that is preacher. These rascals will be angry, will sometimes do harm to you, and still, you have to do it. That is preaching. Are you understanding what is preaching? Yes. You have to prepare like that. At all risk you have to preach. (break) . . . world is full of rascals, and you have to educate them. So according to one's capacity let them preach, ''prāṇair arthair dhiyā vācā''. But everyone can preach to some extent. There is no hindrance.

Jagajīvana: Is everything done in our movement for preaching? Everything that is done in our movement is done for preaching?

Prabhupāda: Yes. To awaken their Kṛṣṇa consciousness. They are in dog consciousness; we have to raise them to God consciousness. Don't you see how much they are taking care of the dog? Because they do not know, blind, whether they will be God conscious or dog conscious. So the dog conscious people should be raised to the platform of God conscious. That is preaching. ''Mūḍha nābhijānāti''. These rascals, they do not know the life is meant for understanding God. That they . . . Ask anyone. Nobody knows. They are so fools. They want to remain dog. The dog is also running; they are also running. (chuckles) And because they can run on by car, they are thinking they are civilized. But the business is running, that's all.

Tamāla Kṛṣṇa: And the purpose for the running is the same.

Prabhupāda: Yes.

Tamāla Kṛṣṇa: Eating, sleeping, mating and defending.

Prabhupāda: That's all. (break) . . . condemn running by car, but utilize it for Kṛṣṇa. That we want. If the purpose is same, like dog, then what is the use of running by car? (break) . . . by car to preach Kṛṣṇa consciousness. ''Harer nāma harer nāma harer nāmaiva kevalam'' ([[CC Adi 17.21|CC Adi 17.21]]). (break) . . . not after that philosophy, that ''jagan mithyā brahma satya''. No. We say ''jagat'' is also ''satya'' because ''brahma satya'', the ''jagat'' is also ''satya''. It is ''mithyā'' because it is improperly utilized. Let it be utilized properly, it is also truth. It is truth actually. You cannot say, "This is a false tree." This is the ignorance. Why it is false? But it is being misused. That is false. You cannot misuse anything which is given by God. You should properly utilize it. Then it is truth. And as soon as you misuse it, it is untruth.

Tamāla Kṛṣṇa: So material consciousness is false.

Prabhupāda: Yes. Everything can be utilized for Kṛṣṇa. That is our preaching. That is truth. There is a nice car. Why shall I condemn it? Utilize it for Kṛṣṇa. Then it is truth. And the Māyāvādī philosophers, they will say, "It is untruth. Give it up." No. When you have produced something by your good intelligence, it is truth, but when you use it for other purpose than Kṛṣṇa, then it is false. (break) . . . Deity nicely decorated, if I say, "It is all false," is that very good sense? They have created such a nice thing. No, the purpose for which you have created or utilized, that is false. So we want to change the consciousness. We don't condemn the thing.

(break) . . . with a knife you are cutting vegetables and utilizing, but if you use it for cutting your throat, that is bad. That is bad. So they are using the knife for cutting their own throat. This is bad. They are doing. (break) The ''śāstra'' says, ''nidrāham ādyaṁ plavaṁ sukalpam''. This body . . . We are just crossing the ocean of nescience. So this body is a good boat. ''Māyā ete 'rtaṁ guruḥ karṇa-dharam.'' And the wind is favorable, Kṛṣṇa's instruction. And the captain is ''guru''. He is guiding you. With all these facilities, if you cannot cross the nescience, then you are cutting your throat. (break) . . . boat is there, the captain is there, the favorable wind is there. But we are not utilizing it. That means I am killing myself. (break) . . . tunity is there. (break) . . . policy. The policy is suicidal. That is the defect. So preaching means to remove this defect and utilize the policy for going ahead. (break)

Devotee: Is it because of our impurity that we can't convince them to stop cutting their throat?

Prabhupāda: Hmm?

Tamāla Kṛṣṇa: His question is whether is it due to our impurity that we cannot convince people to stop cutting their throats.

Prabhupāda: No, it is due to their impurity, they do not take. What you are saying, that is pure. But the difficulty is if you instruct a rascal, he becomes angry. The example is given that if you give milk and banana to the serpent, he increases his poison. ''Payaḥ-panaṁ bhujaṅganaṁ kevalaṁ viṣa-vardhanam'' (''Nīti Śāstra''). Therefore we have to select sometimes that our preaching is in the proper place. Because a snakelike person, they will not hear. But if you are a good charmer, you can charm the snake also. (laughter) That depends on your quality. Just like Caitanya Mahāprabhu did. He made these snakes, the tigers, the elephants all dancing Hare Kṛṣṇa. That is possible by Caitanya Mahāprabhu.

Tripurāri: Just like you have charmed all of us, Śrīla Prabhupāda.

Prabhupāda: Well, I am not going to imitate Caitanya Mahāprabhu. (laughs) I have come to New York, not to the jungle. (laughter)

Sudāmā: New York is worse than jungle.

Tamāla Kṛṣṇa: It is called an asphalt jungle.

Prabhupāda: After all, they are human being. Therefore we have collected some nice souls. (break) If you can go to the jungle, that is no hindrance, but let us take the opportunity of the civilized nations, preach them. ''Yad yad ācarati śreṣṭhaḥ'' ([[BG 3.21 (1972)|BG 3.21]]). They are leading the whole civilization. If they are convinced, it will be great benefit to the human race. (break) Also my Guru Mahārāja said that "You go to the Western country." If he had said that "You go to the jungle," I would have gone. (break) . . . preacher, either the jungle or the city is the same. ''Nārāyaṇa-paraḥ na kutaścana bibhayati''. One who is devotee of the Lord, he does not make any discrimination that "This is jungle and this is city." ''Svargāpavarga-narakeṣv api tulyārtha-darśinaḥ'' ([[SB 6.17.28|SB 6.17.28]]). For them, everywhere, Kṛṣṇa's property. So where Kṛṣṇa asks him to go and serve, he will go. That's all. (break)

Jagajīvana: All classes of men should preach Kṛṣṇa consciousness?

Prabhupāda: Yes. First of all he must know what to preach. If he does not know what to preach, what he will preach? You have got a preaching capacity, provided you learn the art of preaching. But everyone can preach. That's a fact.

Devotee (2): What is to become of those devotees that leave ISKCON and take to breaking the regulative principles, and stop chanting sixteen rounds?

Prabhupāda: Explain.

Devotee (2): There are even ''brāhmaṇas'' in our temple who have left the temple, and they are acting just like ''karmīs''.

Prabhupāda: So they were wrongly initiated. We want recommendation from the authority, whether one should be initiated. But they gave wrong information. That is the defect of the informer. (break)

Tamāla Kṛṣṇa: . . . ''hari-nāma'' initiation can be a little more liberal.

Prabhupāda: Yes.

Tamāla Kṛṣṇa: But ''brāhmaṇa'' initiation should be strict.

Prabhupāda: Very strict. Very strict means he must be observed that he is actually chanting sixteen rounds, following the regulative principles. That's all.

Tamāla Kṛṣṇa: Those are the important . . .?

Prabhupāda: These are the criterions, that he is actually, seriously doing this. Then he can be initiated. Otherwise useless. He will fall down. (break)

Tamāla Kṛṣṇa: . . . stated that one who does not . . . an unsuccessful person in ''yoga'' practice takes his next birth, ''śucīnāṁ śrīmatāṁ gehe'' ([[BG 6.41 (1972)|BG 6.41]]).

Prabhupāda: That is another thing. But you are fallen. To take birth in high family or in opulent, that is the fallen condition. That is not successful con . . . But they are taking, "This is success. I have got so much money. I have got so much prestige. This is success."

Tamāla Kṛṣṇa: That's a fallen condition.

Prabhupāda: That is fallen condition.

Devotee (2): They think that is the success of life.

Prabhupāda: They think. They are foolish. They can think like that. Generally, that is . . . Not that devotees are not opulent. No, that is not. But this materialistic opulence means fallen condition.

Tamāla Kṛṣṇa: The demigods are in a very opulent position also.

Prabhupāda: Yes. But they are devotees.

Tamāla Kṛṣṇa: But they are devotees, not fallen.

Prabhupāda: They can fall. Everyone can fall. (break)

Tripurāri: . . ''.of Devotion'' it says that a ''sannyāsī'' should not take . . ., be anxious for disciples but should only take those who are qualified. But sometimes, when there's no one qualified, he takes a risk.

Prabhupāda: Yes. One who does not like to take the risk, they do not take the risk of preaching. But one who takes the risk, he is recognized by Kṛṣṇa immediately, "Oh, he is taking risk." But he must know where to take risk and where to act foolishly. Just like Nityānanda Prabhu took the risk of being injured. But He was certain that "I can deliver him." That is . . .

Tamāla Kṛṣṇa: You took a great risk also, Prabhupāda, by coming to us.

Prabhupāda: (laughs) Yes. I have already written that. I was thinking that "What shall I do here? I have come here. As soon as I shall impose these four principles they will say, 'Go home.' " But I took that risk. I never said anything palatable. Against their activities: "You don't do this, don't do this." (break)

Tamāla Kṛṣṇa: . . . compromised at all, Śrīla Prabhupāda.

Prabhupāda: No, what is the use of compromise if there is no good result?

Tamāla Kṛṣṇa: Someone who compromises, he actually wants followers.

Prabhupāda: That is not good. Therefore Caitanya Mahāprabhu decried, ''na dhanaṁ na janam'' (''Śikṣāṣṭaka'' 4), "I don't want these followers." What is the use of follower if he does not follow? (break) . . . ''idam''. Everything is sufficient, complete. Why they are embarrassed with incompleteness? Eh? Everyone is trying to adjust incompleteness, but the Vedic information, "Everything is complete." That means lacking knowledge. The car is complete. One who does not know to drive, he will find it incomplete, "Where to push on, this way, that way." He does not know how to drive the car. (end)

751016 - Morning Walk - Johannesburg

2021-07-25T14:19:10Z

Nirmal:

[[Category:1975 - Morning Walks]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-10 - Lectures, Conversations and Letters]]
[[Category:Morning Walks - Africa]]
[[Category:Morning Walks - Africa, S. Africa - Johannesburg]]
[[Category:Lectures, Conversations and Letters - Africa]]
[[Category:Lectures, Conversations and Letters - Africa, S. Africa - Johannesburg]]
[[Category:1975 - New Audio - Released in May 2014]]
[[Category:Audio Files 45.01 to 60.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Morning Walks - by Date]]'''[[:Category:Morning Walks - by Date|Morning Walks by Date]], [[:Category:1975 - Morning Walks|1975]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751016 Morning Walk - Srila Prabhupada Speaks a Nectar Drop in Johannesburg|<big><big>'''Listen to a 'Nectar Drop' created from this Morning Walk'''</big></big>]]</div>


<div class="code">751016MW-JOHANNESBURG - October 16, 1975 - 53:03 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751016MW-JOHANNESBURG.mp3</mp3player>

Prabhupāda: . . . to these people that "Without Kṛṣṇa consciousness, you are trying to become happy by material adjustment. This will never be successful." So what is their answer?

Harikeśa: They might point out how successful they have been in the past.

Prabhupāda: What successful?

Harikeśa: Now we have these big, beautiful houses. If it's too hot we air-condition it.

Prabhupāda: You have to be . . . You will be kicked out from the house. You will not be allowed to stay here. What is this success? You will be kicked out. What is your success? You have constructed very nice house. Very good. All credit to you. But I shall kick you out. What you will do? Where is your success? Hmm? It is waste of time. That is sane man's intelligence: "If I am going to be kicked out, why shall I spoil my energy in this way?" This is intelligence. But they have no intelligence even.

Harikeśa: But that's just a fatalistic attitude.

Prabhupāda: Why fatalistic? It is practical. You want to live, you want to enjoy this nice house, but you are not allowed. Why don't you talk practically? That is your foolishness, that you will not be allowed—that's a fact—but still, you are spoiling your energy. That is foolishness.

Harikeśa: Well, it's not exactly spoiling. We are really enjoying.

Prabhupāda: What enjoying?

Harikeśa: When it's too hot we can make it cooler. When it's too cool we can make it hotter.

Prabhupāda: But at the same time, you want to live and enjoy. That is not allowed. Everyone wants to live and enjoy. Hmm? Otherwise why, when there is attack outside, why do you fight? The tendency is that "I shall live comfortably." Why these white Europeans have made so high plan? So that they may not be kicked out by the Africans. That is the tendency. Therefore they are making secure—Africans far away, so that they may not come. You want to live securely, but that is not there. You may make political arrangement very secure, but what is the nature's arrangement? You'll be kicked out at any moment. There is no certainty. There is no guarantee even that you will be allowed to live for so many years. At any moment.

Harikeśa: But if we're always thinking of death, how can we enjoy life now?

Prabhupāda: But death is sure. If you are not thinking, then you are a rascal. That is the point. (laughs) Death is sure. And if you are not thinking, then you are a rascal. That is the proof. Suppose I am sitting here, we are walking here, and some danger is coming. It will immediately kill. So shall I remain here very peacefully? (laughter) First of all make insurance, just like they make insurance, that no death will come. Your scientific advancement, your so many advancement, make it sure that you will not die; you will live here comfortably forever. Then you make your house nice, decorate it very . . . Where is that arrangement?

Puṣṭa Kṛṣṇa: But if death is sure in any case . . . If death is sure in any case, for the thinking man or for the nonthinking man, then why think about it?

Prabhupāda: No, non . . . For thinking men, for them there is no death; there is Kṛṣṇa. That is the difference between thinking men and nonthinking men. We are preparing for going . . . (break) There is . . . ''Yad gatvā na nivartante tad dhāma paramaṁ mama'' ([[BG 15.6 (1972)|BG 15.6]]). That is intelligence. Now, suppose that here is open field. There is . . . We are walking very nicely. And the downtown, congested city, that is not very nice. So at least if I don't spoil my energy to make the place uncomfortable, if I save my energy and chant Hare Kṛṣṇa in this open field, that is intelligence or that is intelligent? Which is intelligent? We are also going to die. That's all right. But we are going to die like intelligent person, not like cats and dogs. That is the difference.

Puṣṭa Kṛṣṇa: The argument is, though, that everyone has to work because they have to feed themselves and they have to . . .

Prabhupāda: Yes. We are working. We are not sitting idle. Now, for our food, if we just get some food by plowing some land for the animal, cows, and for me, and the cow is giving me milk, the tree are giving me fruit, why shall I work so hard? The business of dogs and hogs, whole day and night simply working for getting food and sense gratification? That is not civilization. Live peacefully, get your nice food and save time to advance in spiritual life. This is civilization. And simply for little comfort for a few years I have wasted my time in so many humbug comforts. Actually, that is . . . What is this comfort of the skyscraper building? I think it is a mechanical prison.

Puṣṭa Kṛṣṇa: Matchbox, also.

Prabhupāda: Matchbox.

Puṣṭa Kṛṣṇa: You said last night that without electricity it would be hell.

Prabhupāda: It is hell. And we are creating this hell.

Harikeśa: I don't know. I'm enjoying.

Prabhupāda: You are a rascal. That is the proof you are a rascal. (laughter)

Devotee (1): We need defense, so we have to work hard to keep defense, economy. The common man has to contribute to the state to keep its defense.

Prabhupāda: Defense, that means . . .

Puṣṭa Kṛṣṇa: That's today . . . Unless there is very complex society . . .

Devotee (1): Otherwise we will be exploited.

Puṣṭa Kṛṣṇa: Unless there is a very complex . . .

Prabhupāda: Therefore we say change the society. Society means you and me. If we agree that this kind of civilization is wrong, then society, what does it mean? They have made the United Nation. What is that? For this purpose, that "Why we are fighting unnecessarily?" So make their settlement, how to live. What is the standard of civilization? What is the aim of life? What they are doing in the United Nation for the last thirty years? What they have done? They simply fighting, the same cats and dogs. What is the value?

Harikeśa: Whenever there is some war they send some observers.

Prabhupāda: That is cats and watchdog, that's all. Watchdog. (laughter) That's all, civilization of cats and dogs.

Devotee (1): Śrīla Prabhupāda, a 1975 Nobel Peace award was awarded to a leading scientist who helped the nuclear weapon, who created the H-bomb. Just recently it was awarded to him.

Harikeśa: Peace prize? (laughing)

Devotee (1): Yes. Nobel Peace Prize in Russia, Oslo.

Puṣṭa Kṛṣṇa: Prabhupāda, you are giving the real peace formula.

Prabhupāda: Yes.

Puṣṭa Kṛṣṇa: Unless they stop their sinful life, they have to suffer.

Prabhupāda: I am not giving; Kṛṣṇa is giving. ''Bhoktāraṁ yajña-tapasam sarva-loka-maheśvaram, suhṛdaṁ sarva-bhūtānām'' ([[BG 5.29 (1972)|BG 5.29]]). There is.

(break) . . . formula, if you want to make peaceful the dog society, is it possible?

Puṣṭa Kṛṣṇa: No.

Prabhupāda: So similarly, they are keeping men as dogs, and they want peace. How it is possible? They are educating general mass of people like cats and dogs, and they want peace. How it is possible? Make them first of all sober men. Then there is question of peace. (break) . . . God consciousness, there is no question of peace. (break) If we know that the Supreme Lord, God, is our father, and He has . . . everything belongs to Him, His property, therefore, instead of fighting, let us enjoy father's property peacefully. Then there will be peace. We are peacefully walking in this park because we know that it is commonwealth, it is government's property. I can walk, and the dog can also walk. Then there will be peace. And if I think, "No, it is my property," and you think your property, then there will be fight between you and me. So where is peace? Why you claim South Africa as your property? You are foreigner. You want peace. You are expert in keeping them subdued, the Africans. Otherwise, lawfully, it is African property. Why you have taken? Either you make it God's property, otherwise make it African property. You have no right to come here. If you say God's property, then everyone has got equal right. So they do not know what is the meaning of peace.

Puṣṭa Kṛṣṇa: If nothing is our property—in fact, everything is Kṛṣṇa's property—why is there this desire to possess so many things?

Prabhupāda: Possess . . . you can possess. ''Tena tyaktena bhuñjithā'' ([[ISO 1|ISO 1]]). The real proposal is that everything belongs to God. Then God's representative, king, he gives you land. But you require for ten men's foodstuff. You calculate the ten men's foodstuff, for producing you require so much land, so the king gives you land. You work and grow your food. And because it is God's property, you give some tax. Whatever you produce, twenty-five percent give to God or king, and balance you enjoy. If there is no production—no tax. This is peaceful life. You work. You take land, God's land. You cannot . . . Why you have occupied so much land? Others, they are not allowed to enter, where there is overpopulation. How you can expect peace? Just like in China and India and other places they're overpopulation. Why don't you allow them, that "In Africa there is no sufficient population. Please come and toil and grow your food and live peacefully"? Where is that formula? Rascals, they are wanting peace. All rascal, rogues. And why they have become rascals, rogues? For want of God consciousness. They do not know that it is God's property, falsely thinking, "My property." And today I am thinking, "My property," and next day I become a dog on the same property. Hmm? This dog loitering, who can say he was not formerly a Mr. Smut? Who can say? Maybe he was Smut; now he is dog. How can you take him? This is nature's process. ''Tathā dehāntara-prāptiḥ'' ([[BG 2.13 (1972)|BG 2.13]]). After death you'll have to accept another body. Now who can guarantee that General Smut(s) did not accept a dog's body? Who can guarantee? Where is the science? You think that he is dead and gone, but Kṛṣṇa does not say like that. ''Tathā dehāntara-prāptiḥ''. Now what kind of body he has got? Where is the scientist to ascertain that "Mr . . . General Smut(s) has got now this body. He is living here"? Where is the science? You simply see like a fool and rascal, "My father is gone." Where your father gone? Where did he live so long? Why did you not see him? Where is the science? He is simply crying like a child, "My father is gone." Where he has gone? Find him out. And what he was? Why did you not see so long? This is their knowledge.

Harikeśa: It seems unless there is some monarch who is ruling over the whole world, one personality . . .

Prabhupāda: No, not . . . Yes, whole world. He must be ''rājarṣi'', just like Mahārāja Yudhiṣṭhira, representative of Kṛṣṇa. He can divide to small kings, "Now you look after such tract of land," and he divides. In this way there will be peace. No tax. If you are unable to produce anything, then no tax. Why should you levy tax from the poor man?

Harikeśa: What about those people who don't want to work, they are lazy?

Prabhupāda: Hmm?

Harikeśa: What about lazy people?

Prabhupāda: Let them become ''śūdra''. Let them become servant. After all, unless he works, he cannot get his food. So let him become servant. He has to work to get food. No property. He should not be given any property. If you work, you can get food. Just like animal.

Harikeśa: How in the beginning is it decided that somebody is working and he should be given or not given?

Prabhupāda: Hmm?

Harikeśa: How in the beginning . . . Let's say you have a king . . .

Prabhupāda: Beginning Kṛṣṇa.

Harikeśa: No, no. Let's say you have a king, and he is deciding this person is worthy of . . .

Prabhupāda: No, no. Beginning, Kṛṣṇa. Why don't you read ''Bhagavad-gītā''? You do not know?

Harikeśa: No, no. Yes.

Prabhupāda: What is the social arrangement? What is that?

Harikeśa: That Kṛṣṇa created the four orders.

Prabhupāda: Yes. So you make that four orders, and then society will be in order. But you are not taking Kṛṣṇa's advice. You are manufacturing your hellish ideas.

Harikeśa: No, I was just wondering how one would be able to see who was acting in a certain way unless they were first engaged in something. They have to be doing some activity . . .

Prabhupāda: No, no.

Harikeśa: . . . so you can see what kind of quality they have.

Prabhupāda: No, no. Take everyone is rascal, then train them. That is wanted. Take everyone as rascal. There is no question that "Here is intelligent man, here is rascal, here is the . . ." No. First of all take them all rascals, and then train them. That is wanted. That is wanted now. At the present moment the whole world is full of rascals. Now, if they take to Kṛṣṇa consciousness, select amongst them. Just like I am training. You are ''brāhmaṇa'' by training. So one who is prepared to be trained as ''brāhmaṇa'', classify him in the ''brāhmaṇa''. One is trained up as ''kṣatriya'', classify him. In this way, ''cātur-varṇyaṁ māyā sṛṣ'' . . . ([[BG 4.13 (1972)|BG 4.13]]).

Harikeśa: And that ''kṣatriya'' would engage everyone basically as ''śūdra'' and then pick from them.

Prabhupāda: Hmm?

Harikeśa: He would initially pick . . .

Prabhupāda: No, no, no. You pick up . . . You take the whole mass of people as ''śūdra''. Then . . .

Harikeśa: Pick out.

Prabhupāda: Pick out. And rest, who is neither ''brāhmaṇa'' nor ''kṣatriya'' nor ''vaiśya'', then he is ''śūdra''. That's all. Very easy thing. If you cannot be trained up as engineer, then you remain as a common man. There is no force. This is the way of organizing society. There is no force. ''Śūdra'' is also required.

Puṣṭa Kṛṣṇa: Now the incentive in modern society to become educated or to become engineer is money. What is the incentive in Vedic culture?

Prabhupāda: There is no need of money. The ''brāhmaṇa'' teaches everything free of charge. There is no question of money. Anyone can take education as a ''brāhmaṇa'' or a ''kṣatriya'', as a ''vaiśya''. There is no . . . ''Vaiśya'' doesn't require any education. ''Kṣatriyas'' require little. ''Brāhmaṇa'' require. But that is free. Just find out a ''brāhmaṇa'' ''guru'' and he will give you free education. That's all. This is society. Now, as soon as . . . At the present moment, as soon as one wants to be educated, he requires money. But in the Vedic society there is no question of money. Education free.

Harikeśa: So the incentive is the happiness in society?

Prabhupāda: Yes. That is everyone is hankering after: "Where is happiness?" This will be the happiness. When people will be peaceful, happy in their living condition, that will bring happiness, not by imagining that "If I have got a skyscraper building, I will be happy," and then jump over and commit suicide. That is going on. He is thinking that "If I have a skyscraper building, I will be happy," and when he is frustrated, he jumps down. That is going on. This is happiness. That means all rascals. They do not know what is happiness. Therefore everyone requires guidance from Kṛṣṇa. That is Kṛṣṇa consciousness. Now you were saying that there is high rate of suicide here?

Puṣṭa Kṛṣṇa: Yes.

Prabhupāda: Why? This is the country possessing gold mine, and why they are . . .? And you said that it is difficult to become poor here.

Puṣṭa Kṛṣṇa: Yes. You have to try hard to become poor man here.

Prabhupāda: Yes. And still there is suicide. Why? Every man is rich man, and why he is committing suicide? Hmm? Can you reply?

Devotee (1): They lack central happiness?

Prabhupāda: Yes. There is no happiness. (pause) Nobody can remain lazy, because he will be hungry. So how he will remain lazy?

Devotee (1): Steal.

Prabhupāda: He'll have to go somewhere, begging food, and he'll say, "First of all work. Then get your food." He'll work. So there is no question of remaining lazy. Just like the hippies: they do not work, but when they do not get food from anywhere, they go and work. Is it not? So, he will be obliged to work.

Puṣṭa Kṛṣṇa: That is the incentive, then.

Prabhupāda: Yes.

Devotee (2): Some of them steal. Instead of working, they steal their food.

Prabhupāda: Yes. Steal . . . When he is arrested, then he has to work in the prison. That's all.

Harikeśa: Chopping rocks.

Prabhupāda: Yes. Otherwise whipping. In ''Bhagavad-gītā'' it is recommended that instead of keeping yourself lazy without working, better to steal. Better to steal.

Puṣṭa Kṛṣṇa: How is that?

Prabhupāda: Huh? That is there. Stealing is bad work, bad work. It is also working, but bad work. So Kṛṣṇa recommends that instead of keeping yourself lazy, better do bad work.

Harikeśa: "Action is better than inaction."

Prabhupāda: Yes, yes. Yes.

Harikeśa: A man cannot even keep his own body in shape.

Prabhupāda: Yes. So stealing is still better than keeping oneself lazy.

Puṣṭa Kṛṣṇa: "It is better to perform one's duty, even though it may be imperfect, than to perform another's duty"?

Prabhupāda: Yes. Yes. (laughter)

Harikeśa: I've always wondered . . . The food will be taken care of in a perfect ''varṇāśrama'' society. Government is taken care of . . .

Prabhupāda: Government means you, like rascal fools like you. So how you will take care?

Harikeśa: When it is properly set up.

Prabhupāda: First of all you see the government, what is government. Government means a pack of rascals and fools, that's all. This is modern government. All these thieves and rogues are voted to be government men. So how you expect good government? It is not possible. "People's government." All peoples are rascal. That means government rascal. People's government.

Harikeśa: How would the other necessities of life be taken care of, like medical things? If actually they have no knowledge, and they have to require to build these gigantic hospitals . . .

Prabhupāda: The ''brāhmaṇas'', the ''brāhmaṇas'' will give you medical help. ''Āyur''-''Veda''. They will read ''Āyur''-''Veda''. They will give help.

Harikeśa: So the ''Āyur''-''Veda'' possibly can work nowadays.

Prabhupāda: Why not?

Harikeśa: Some people were telling me that the herbs had lost all their effectiveness in the Kali-yuga.

Prabhupāda: Then die. (laughter) Do you mean to say this modern medical treatment is guarantee for your living?

Harikeśa: No.

Prabhupāda: Then? That is also not guarantee. If you see the herbs and plants are no more effective, then if there is no guarantee, in your modern medical there is no guarantee. So why should you spend so much money? As soon as I go to a doctor, immediately twenty dollars. As soon as go to purchase some drugs, immediately twenty . . . If I have no money . . . And still that is not guarantee. So why shall I spend so much money?

Harikeśa: So actually this money doesn't even exist in Vedic society—money.

Prabhupāda: Money is not required. You require things. Just like instead of money, you are getting papers. Money means gold. Where is gold? You are cheated. Money means gold. So instead of possessing gold, you are possessing some paper, written there "hundred dollars." And you are such a fool, you are satisfied. You are being cheated. Bank's check and currency notes, you keep it in your . . . "Oh, here is my money." Is that money? Just see.

Devotee (3): They only do that to make it easier for them, because they've got so much money that they can't carry it . . .

Prabhupāda: That's all right, but actually it is not money. You are befooled. You are such a fool that you accepted a piece of paper as money. Therefore I say you are rascal. That is my business. If I say, "Government, give me gold," and government has passed law, "No, you cannot possess gold," that means cheating. How I shall keep gold, that is my business. First of all you give me gold. It is due to me. But you are giving me paper. That means cheating is begun from you.

Harikeśa: How will the government decide what my gold is and what his gold is? How does the gold get distributed?

Prabhupāda: Gold coins. Formerly there was gold coins. We have seen in our childhood gold coins, silver coins. There was no paper.

Harikeśa: But you have to do something to get it.

Prabhupāda: Yes. I will have to do something. That is another thing. But why you are cheating me? Instead of gold, you are giving me paper. Formerly . . . You have seen in ''Kṛṣṇa Book'' that one fruit man came, and Kṛṣṇa was taking some grain. It was falling down. So that was the . . . A fruit man come, and you give him a packet of grain. Then whatever exchange is possible, the fruit man gives you fruit. That's all.

Puṣṭa Kṛṣṇa: That is called bartering.

Prabhupāda: Bartering. So there is no need of money. Similarly, you go to another shop, you get. So you produce your food, and in exchange, in barter, you get all things, other things. Somebody is producing something, somebody is producing something. But it can be done. Suppose I am a blacksmith; you want some work from me. So you say that "I'll make this instrument" for me. So I say, "You give me one kg paddy." So you give me one kg, I prepare you, so your necessity is fulfilled. Now I have got so much paddy. Now, I may go to purchase something else because I am blacksmith, so grains will be used for my eating, and for, say for ghee, I take the same grain somewhere. So where is the money, need of?

Harikeśa: It's very difficult to cheat in that system. It's very difficult to cheat.

Prabhupāda: Cheat?

Harikeśa: In a system of bartering it's very hard to cheat.

Prabhupāda: Yes. There is no cheating. Everyone is simply simple, honest. And here the government begins cheating. He is engaging you to hard work day and night and paying you a piece of paper, where it is written "one hundred dollars." That's all. This is your society—cheating and cheater, that's all.

Harikeśa: People have a hard time understanding that point, because with a hundred dollar note you can buy things.

Prabhupāda: Therefore I say you are all rascals. You do not know. If I say, the government may arrest me that I am infusing people in a different way. But that is the fact.

Harikeśa: So a government's duty would be to abolish this false standard of money, and then automatically . . .

Prabhupāda: Yes. Government's only duty is that government gives me land and I pay tax: "Whatever I produce, take one fourth." Finish, all taxes. If I don't produce, there is no tax. That's all. That is the business between the government and the public. That's all.

Harikeśa: If the public are giving, like, one quarter of a perishable item, what does the government do with that? Let's say they were growing some vegetables, so they give one quarter of that to the government. What would the government do with that? They've got so many tons of vegetables.

Prabhupāda: Yes.

Harikeśa: And everybody is taken care of, because they are growing it.

Prabhupāda: After all, vegetable will be eaten by somebody. So let government distribute there. Vegetable, grains, fruits, milk, ghee, yogurt, natural produce—they will be used by somebody. The government may store and distribute, those who are in need. That's all.

Puṣṭa Kṛṣṇa: Maybe somebody is only producing gold or gold plates, or somebody is producing something that isn't food. So he would give that to the government.

Prabhupāda: Well, gold plates, that is not a necessary thing. He can eat on plantain leaf, natural production. That is luxury. So when people live simple life, the luxuries will no more be required.

Puṣṭa Kṛṣṇa: Let's say the government is building some wells or some roads. They could feed the people who are doing that, ''śūdras'' who are doing that.

Prabhupāda: Yes. ''Śūdras'', that "You dig this well and take your food." That's all. Work will go on. At the present moment I require one scissor. I can go to the blacksmith and pay him some grain, he will give me. Now they are producing, Krupp Company in Germany, millions of razor, millions of scissors. Now they will have to find market, where to sell. And as soon as goes to sell in India, the British government—"No, no. You cannot sell." Then he becomes angry: "Oh, all right." He declares war.

Puṣṭa Kṛṣṇa: So complex.

Prabhupāda: Yes. This is going on. "These Britishers do not allow me to go there? All right, kill them." That was the Hitler policy and Kaiser's policy, to kill British Empire. They did it. They were successful. But they were also killed. This is going on, unnecessary. Why you produce so much razor and scissor, and then find out market, and when there is competition, there is anger, there is enviousness, there is fight, one after another, one after another? Where is peace? Why do you produce so many, unnecessarily? Why do you produce so many cars when there is scarcity of power, and fight with Arabians? ''Anartha''. Therefore it is called ''anartha'', unnecessary. ''Anarthopasamaṁ sākṣād bhakti-yogam adhokṣaje'' ([[SB 1.7.6|SB 1.7.6]]). As soon as people will be devotee, they will not require unnecessary things. They will be satisfied, simply bare necessities of life. That is peaceful condition. You create unnecessary needs of life, and then there is competition, there is hellish life, the factory, and then the factory man requires wine to forget his hard labor, so on, so on. Then he become thieves. He become rogues. This is your society. How you can expect peace?

Puṣṭa Kṛṣṇa: The only solution is Kṛṣṇa consciousness.

Prabhupāda: That's it, only solution.

Harikeśa: It also seems like the only government that would work would be the Vedic government. ''Varnāśrama''-''dharma'' is the only thing that will work.

Prabhupāda: Yes. Kṛṣṇa conscious government means Vedic government.

Puṣṭa Kṛṣṇa: We have histories that for millions of years such governments were working successfully. Now, for a few thousand years, they squabble, this type of government, that type of government.

Prabhupāda: Yes. No, first of all, the government is cheating. He is giving me paper in the name of money and forcing me to accept it.

Harikeśa: That seems to be the root cause of . . .

Prabhupāda: Yes. Government is taking labor from you. You ask, "If you pay me three hundred dollars, then I shall work." "All right, I shall give you. Work." Then what is that three hundred? I print and pay you, and you rascal, you accept it, three hundred dollars. What is that three hundred dollars for government? Printing press. And you are so rascal, "Yes, I have got now three hundred dollars." This is going on. This is artificial inflation. Why there is inflation? Now you have got three hundred dollars without any hard labor. And when you go to purchase—I haven't got three hundred dollars; you have got—"All right, I shall pay this price." So price is increased because the seller will see, "Who pays me large price?" So you have got unnecessary money; you offer him large price. So I am poor man; I could not purchase. This is going on.

Harikeśa: There was once a few plots exposed, how some governments were ruined because foreign governments were printing up money just like their money, and shipping it in.

Prabhupāda: Yes. Yes. I have seen it. I have seen it during last wartime. One Chinese man was coming to one of my friend, my business friend. So he would give, immediately coming, a bunch of notes, maybe ten thousand.

Puṣṭa Kṛṣṇa: Indian notes?

Prabhupāda: Yes. And a list of goods. He was his purchasing agent. So that bunch of notes was printed in China. You see? And he brings it and gives to a merchant here, and he gives him real goods, and he takes it out. This is inflation.

Devotee (2): Could he spend that money?

Prahupada: Yes. I print ten thousand dollars' worth currency note, and I give you, and I take you, actual goods from you, anywhere.

Harikeśa: The government is doing that all the time. They take contracts from people.

Prabhupāda: Yes. That is going on. Therefore price is increasing daily. Formerly British government, in the beginning, to prove their honesty, as soon as you go to the currency for changing they will offer you, "You want coins or paper currency?" So if you think that paper currency will be convenient, you can take. Otherwise, if you want coins, they will pay you.

Puṣṭa Kṛṣṇa: Gold coins.

Prabhupāda: Yes, gold, silver, whatever you want. That was the . . . Now this is stopped. You cannot ask now gold coins and silver coins. Whatever government will give you, you have to accept. Where is honesty?

Devotee (2): Śrīla Prabhupāda, in South Africa they have a coin called the Krugerrand. And one rand is worth one hundred cents, one rand of paper money. But one rand gold is worth about seventy-eight rand.

Prabhupāda: Just see.

Devotee (1): It's constantly going up and down, the price. Hundred and eight.

Puṣṭa Kṛṣṇa: Here is the car, Śrīla Prabhupāda.

Prabhupāda: Everything mismanaged, cheating.

Harikeśa: So until the top man is Kṛṣṇa conscious, this cheating will basically continue.

Prabhupāda: Who is the top man? Everyone is top man. Instead of one king, now you have got one hundred kings—the minister, the secretaries, the under-secretaries, the deputy minister, and so on, so on, so on. So there was only one unfortunate king. Now you have got three dozen kings, and you have to maintain them like kings. This is going on.

Harikeśa: They can pay them with their phony money.

Prabhupāda: And they are seeking this post because they know that without doing anything, money will come. That's all. And as soon as you approach some minister, he will ask you, "All right, give me an application." And after six months' reminding, he will say, "No, it is not possible."

Puṣṭa Kṛṣṇa: Yes. Because so many people have to apply for any one post. That's a fact. Then he will put his son there.

Prabhupāda: All rogues and thieves.

Harikeśa: So actually it is not possible to change the . . .

Prabhupāda: Change—if they become Kṛṣṇa conscious.

Harikeśa: But the system itself is defective. How can . . .

Prabhupāda: No, the defective will be correct when you become Kṛṣṇa conscious. Just like in your past life you had so many defects. Now it is corrected. That is practical.

Harikeśa: Let's say somebody is a minister . . .

Prabhupāda: Anybody.

Harikeśa: . . . but his occupation is cheating.

Prabhupāda: That's all right. Let him become Kṛṣṇa conscious. He will stop this cheating business.

Harikeśa: But he has to stop.

Puṣṭa Kṛṣṇa: Yes. Rājarṣi.

Prabhupāda: Yes. He has to stop. It will be stopped as soon as he becomes a devotee.

Harikeśa: So then gradually it will become the ''varṇāśrama'', with the one central head.

Prabhupāda: Yes.

Harikeśa: So we don't try to make a revolutionary system . . .

Prabhupāda: This is revolution.

Harikeśa: . . . we try to just make them Kṛṣṇa conscious, then it's automatic revolution.

Prabhupāda: Yes. Peaceful revolution. Other revolution will not stand. (break)

(in car)

Prabhupāda: . . . perfect philosophy.

Harikeśa: Your method is also the perfect method—the books in the colleges and libraries, educated people and . . . Wonderful. Actually, you have set everything up to do this.

Prabhupāda: Yes. Everything is spoken by Kṛṣṇa. I am simply putting them for modern man's understanding. That's all.

Harikeśa: Yes.

Prabhupāda: Because they cannot understand, they think, "Dogmatic." It is not dogmatic. Most scientific.

Puṣṭa Kṛṣṇa: But they're all dull-brained. Satisfied with a few scraps and work like dogs. Would you like to walk here, Śrīla Prabhupāda?

Prabhupāda: Where?

Puṣṭa Kṛṣṇa: This place is okay?

Prabhupāda: Yes.

Puṣṭa Kṛṣṇa: It's very close to the temple.

Harikeśa: Nobody plays golf that early in the morning? (break)

Prabhupāda: . . . they have to manage, and the ''vaiśyas'' will produce, and ''brāhmaṇa'' will give the brain. Then the society will be peace . . . And at the present moment these ''śūdras'', they are, by artificial votes, they are becoming the brain of the society. How it can be happy? The rascals, they are voted to the legislative assembly, and they are passing every day law which is never perfect. This is going on.

Puṣṭa Kṛṣṇa: Stopgap measures.

Prabhupāda: Yes.

Puṣṭa Kṛṣṇa: They create problem, then they try to solve it.

Prabhupāda: That's it.

Puṣṭa Kṛṣṇa: One of our Life Members in Newcastle, a town between Durban and Johannesburg . . . The city council, they've decided they want to build a road right where his house is. He just built new house. Now they're going to tear it down, so then he has to build another house.

Prabhupāda: Just see. To punish him? (pause) Just see, so much loads of books. He's feeling unhappy, and what he is learning? To become hippie, that's all.

Harikeśa: He's learning to reject it.

Prabhupāda: From the childhood he's supplied so many books, and when he is young man, he is hippie. That's all. Instead of becoming ''brahmacārī'', devotee, he is drunkard, he's drug addicted, that's all. (end)

750626 - Morning Walk - Los Angeles

2021-07-25T12:55:34Z

Nirmal:

[[Category:1975 - Morning Walks]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-06 - Lectures, Conversations and Letters]]
[[Category:Morning Walks - USA]]
[[Category:Morning Walks - USA, Los Angeles]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Los Angeles]]
[[Category:Audio Files 10.01 to 20.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Morning Walks - by Date]]'''[[:Category:Morning Walks - by Date|Morning Walks by Date]], [[:Category:1975 - Morning Walks|1975]]'''</div>
{{RandomImage}}

<div class="code">750626MW-LOS ANGELES - June 26, 1975 - 12:39 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750626MW-LOS_ANGELES.mp3</mp3player>

(in car)

Prabhupāda: . . . dark?

Jayatīrtha: It seems to be . . .

Prabhupāda: Cloudy.

Brahmānanda: Very cloudy today.

Jayatīrtha: Yes, cloudy. (break) . . . June in the history of Los Angeles.

Prabhupāda: ''Ācchā''?

Jayatīrtha: Yes. It was warmer in January, the paper says, than now. Just during the day. (break)

Prabhupāda: . . . this warm. But it is cold. (break)

Brahmānanda: . . . was very nice. In London, when I came there, the weather was very sunny and bright. It was very pleasant. Everything was green.

Jayatīrtha: There the sun goes down at eleven o'clock and it gets up at four o'clock. (break)

Prabhupāda: Three hours. I was there. Up to eleven o'clock at night there is sun, and then perhaps twelve or half past eleven, there is night. That is also not full dark. And at three o'clock, again sun. So how many hours? Eleven to three. (break) . . . above Sweden there is no night tonight.

Brahmānanda: Yes. (break)

Prabhupāda: There is no day?

Brahmānanda: Yes. (break) . . . sociological problems there. Because when it's all night, people become very depressed and there's a high suicide rate. So they have been trying to have these artificially lights to light up the cities and make it appear as if it was daytime.

Jayatīrtha: Why not just make one big sun, big scientists?

Prabhupāda: (laughs) Still they do not accept God. (break) . . . ''ājñayā bhramati sambhṛta-kāla-cakro'' (Bs. 5.52). Everything is. (break) . . . cribing the whole universal situation, Śukadeva Gosvāmī concluded, "As God has made it." He never mentioned any other demigod. "As God has made it." ''Yathā bhagavān kriyetām''. (break) . . . not to accept the authority of Kṛṣṇa, misfortune. ''Narādhama''.

(break) (on walk)

(''japa'') . . . ''kara bhai, ara saba mithyā, palaya patha nara yo mache piche''(?): "Everyone should take to Kṛṣṇa consciousness. Remember, behind you there is the Yamarāja, death." (break) . . . to avoid this horrible conception that there is death, and they avoid this, that "There is death, but there is no life again." That's all. (break) . . . this dog race, and what is the rat race? There is a word, rat race?

Jayatīrtha: Yes, Śrīla Prabhupāda.

Prabhupāda: What is it?

Jayatīrtha: That describes the modern culture. Everyone runs around like rats in a maze, looking for food. It's a psychological test. They put rats in a maze, and at one end of the maze they put some food. So the rats run all through the maze trying to find the food. (break)

Prabhupāda: . . . this side, Hawaii?

Devotee: Yes, yes. (break)

Devotee (2): . . . I think they're everywhere. (break)

Prabhupāda: . . . coming from Hawaii, this boy? (indistinct discussion among devotees)

Devotee (2): Yes. (break)

Prabhupāda: . . . he has come, no?

Jayatīrtha: Yes.

Prabhupāda: Oh. And Jagannātha?

Nitāi: Jagannātha is here.

Prabhupāda: Oh, that's nice. (break) What is the news of Vṛndāvana?

Nitāi: Vṛndāvana is very nice. Twenty-four-hour ''kīrtana'' is going on there regularly, and Akṣayānanda Mahārāja is out collecting. He went to Kanpur with a party of men to make Life Members.

Prabhupāda: Visitors are coming?

Nitāi: Visitors are beginning to come. Even though there is no advertisement, they are beginning to come, and their general attitude is that they're very pleased with the building. They like it very much.

Prabhupāda: How many visitors come?

Nitāi: Well, daily three families will be there.

Devotee (3): Every evening ''āratika'' there are almost one hundred visitors at evening ''āratika''.

Nitāi: To see the temple, whole buses come. Over a hundred rupees a day are collected just by . . .

Prabhupāda: Visitors?

Nitāi: Visitors or are giving for ''prasādam'', contributions to the Deities. (break)

Prabhupāda: . . . is neat and clean?

Nitāi: Yes. It's very nice, very nicely kept. (break)

Prabhupāda: . . . Pradyumna? (break)

Nitāi: I have heard many people in Vṛndāvana say that our temple is the best in Vṛndāvana.

Prabhupāda: Yes, that's a fact.

Nitāi: There's no more beautiful temple.

Devotee (3): Especially the Deities. They are most impressed by the beautiful Deities.

Prabhupāda: They are dressing nicely?

Nitāi: Yes, very nicely. (break)

Prabhupāda: We have decided to finish these seventeen books, pending, within two months. So make your program, how to do it. It must be done.

Rādhā-vallabha: You're including the Fifth Canto. Is that right, Śrīla Prabhupāda?

Prabhupāda: Hmm?

Rādhā-vallabha: You're including the Fifth Canto when you say seventeen books.

Rāmeśvara: Yes. Fifth Canto also by the end of August, for Vyāsa-pūjā day.

Prabhupāda: That's nice. (break)

Rādhā-vallabha: . . . ''amṛta'', that is thirteen more books. ''Caitanya-caritāmṛta'' is sixteen volumes altogether. So we have already finished four. So that's twelve plus maybe four to five ''Śrīmad-Bhāgavatam''. (break) Now that Nitāi and Jagannātha are here, it may be possible.

Prabhupāda: Yes. (break) . . . "may be"—must be. (laughter)

Nitāi: The only difficulty we face in editing is that sometimes there are problems that come up which we can't figure out ourselves.

Prabhupāda: So I shall remain here.

Nitāi: If you remain here, then we can finish very easily.

Prabhupāda: Oh, yes. (break) There was some defect in the roof. They are repairing?

Nitāi: The roof there? Yes, the roof has been fixed.

Prabhupāda: Fixed. (break) . . . ''ārati'' time about hundred devotee, outsiders come?

Nitāi: At least.

Prabhupāda: Oh, at least.

Nitāi: It's crowded every night. (break)

Prabhupāda: . . . perform ''ārati'' nicely?

Nitāi: Yes, it's done very nicely.

Prabhupāda: How much, how long they do it?

Nitāi: They do for about twenty-five minutes.

Prabhupāda: Only?

Nitāi: Yes.

Brahmānanda: Then afterwards?

Nitāi: Then afterwards ''tulasī'' worship and . . .

Brahmānanda: People stay?

Nitāi: Yes. End of the class. The whole evening is taken up by ''ārati'', class . . .

Brahmānanda: Who gives the class in the evening?

Nitāi: The devotees trade off.

Brahmānanda: In English?

Nitāi: Yes. And beginning at six o'clock in the evening they have Hindi class.

Prabhupāda: Ah. Who gives Hindi?

Nitāi: The Indian devotees there. ''Sac-cid-ānanda'' gives, and that one, Jātismarā. And one . . .

Prabhupāda: What Praṇava does?

Nitāi: Sambhunātha Paṇḍita also gives.

Prabhupāda: No, Praṇava?

Nitāi: Praṇava doesn't usually give, no.

Prabhupāda: He stays there?

Nitāi: Yes.

Prabhupāda: So is there any news of the land?

Nitāi: No word. Gopāla Kṛṣṇa has not been there in Vṛndāvana. He has been in Bombay.

Prabhupāda: No, it was entrusted to Praṇava.

Nitāi: Oh, Praṇava has not said anything, sent any word with me. Viśvambhara is very enthusiastic for starting the ''gurukula'' there. He has said that he can give more than a ''lakh'' in order to build a building. Previously he promised a ''lakh'', but he said that there is more money he can continually give for supporting the ''gurukula'' there.

Prabhupāda: So I have sent news to Praṇava to complete the negotiation, and he has done nothing?

Nitāi: I don't know whether he has done or not. (break)

Prabhupāda: . . . doctor?

Nitāi: The doctor is staying there. He is . . . (break) . . . for a few days and stays, and then he goes for a few days, then he comes. One doctor . . . (break)

Prabhupāda: . . . Pradyumna is doing?

Nitāi: Pradyumna has gone to Māyāpur to help train the ''śāstrīs''.

Prabhupāda: Hmm?

Nitāi: To teach the ''śāstrīs'' English, he has gone to Māyāpur. They have all gone to Māyāpur because they were facing criticism from the residents of Vṛndāvana. Many of their old schoolmates were criticizing that they are coming and joining us. These are . . . (break) . . . are very desirous of taking initiation from you.

Prabhupāda: Who?

Nitāi: Anantarāma Śāstri and one other, I forget his name. He is very, very good in Sanskrit. He reads it fluently, speaks it fluently.

Prabhupāda: He speaks Sanskrit also?

Nitāi: Yes. Speaks it. He lectures in Sanskrit.

Prabhupāda: Oh, that's good.

Nitāi: While he was in Vṛndāvana, we were taking daily a class with him in ''Bhagavad-gītā''. We would read Viśvanātha Cakravartī's commentary.

Prabhupāda: Where is our car? (''japa'') (break)

(in car)

Brahmānanda: . . . they would help us acquire land for a ''gurukula''. (break)

Prabhupāda: . . . sent Praṇava. How is that, there is no news about the land?

Brahmānanda: Yes. (end)

751005 - Morning Walk - Mauritius

2021-07-24T06:29:38Z

Nirmal:

[[Category:1975 - Morning Walks]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-10 - Lectures, Conversations and Letters]]
[[Category:Morning Walks - Africa]]
[[Category: Morning Walks - Africa, Mauritius]]
[[Category:Lectures, Conversations and Letters - Africa]]
[[Category:Lectures, Conversations and Letters - Africa, Mauritius]]
[[Category:Audio Files 45.01 to 60.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Morning Walks - by Date]]'''[[:Category:Morning Walks - by Date|Morning Walks by Date]], [[:Category:1975 - Morning Walks|1975]]'''</div>
{{RandomImage}}

<div class="code">751005MW-MAURITIUS - October 05, 1975 - 48:58 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751005MW-MAURITIUS.mp3</mp3player>

Prabhupāda: . . . similarly, this planet is also an island in the air. (break) These new boys, they are understanding our philosophy?

Cyavana: Yes, gradually. They are attracted.

Prabhupāda: Hmm? You are reading books?

Indian boy (1): Yes.

Prabhupāda: That's nice.

Cyavana: One boy last night, he said he was ready to move into our ''āśrama''.

Prabhupāda: Let him.

Cyavana: Yes?

Prabhupāda: Yes. Let him move. But he is going to cut his hair?

Cyavana: He said yes. He agreed. (break) (to boys:) Is that one of you who said you were ready? (break)

Prabhupāda: . . . nice. Here is . . . This is the qualification.

(break) . . . island can be developed in a very nice piece of country if the leaders are intelligent.

Cyavana: They are very interested in our philosophy.

Prabhupāda: The leaders?

Cyavana: Yes.

Prabhupāda: So why do they not accept it?

Cyavana: Gradually they will. They are attracted. They will accept. (break)

Prabhupāda: . . . only here I have seen. All the islands on the Pacific and Indian Ocean are all potential. Philippines, very . . . The Philippine boys, I saw, very nice. They are not guided.

Cyavana: Fiji also.

Prabhupāda: Fiji. Fiji also. Fiji, mostly Indian, but the original Fiji Fijians, they are also very nice.

Cyavana: What about Bali? There are also many . . .

Prabhupāda: Bali, there are practically Hindus. Yes. Everywhere. The soul is pure. They have been made impure by misleading.

Cyavana: All the outside influences are also here trying to make propaganda.

Prabhupāda: Just like here, this is ''māyā'' influence. These things should be stopped.

Cyavana: The Chinese come and make propaganda. The Russians come and make propaganda. The Americans come and make propaganda. They become confused what to do.

Prabhupāda: The climate is nice. There is good potential for producing food, keeping cows. Everything nice.

Cyavana: It is all volcanic. The soil here is all from volcano, volcanic soil, very rich.

Prabhupāda: Oh? Volcanic or not volcanic, ''pūrṇam idam'' (''Īśopaniṣad, Invocation''). When it is created by Lord, it is complete. (to boy:) You are originally from India? No.

Indian boy (2): No, Mauritius.

Indian boy (1): Our father from India.

Prabhupāda: All of you? Bihar? No.

Indian boy (1): Bihar, yes. Bihar. (break)

Prabhupāda: . . . is also known as Magadha. Magadha. That is the . . . Candragupta and others, they were reigning in Bihar, emperor of India. Jarāsandha also belonged to Bihar. (break) . . . a great scientist?

Cyavana: Yes, I studied.

Prabhupāda: How this sand is made?

Cyavana: From the rocks it is . . . They call it weathering. Weathering. The weather makes it ground up from the rocks. This is their theory.

Prabhupāda: No.

Puṣṭa Kṛṣṇa: Isn't it shells from the animals?

Cyavana: Some. Some from rocks, coral.

Prabhupāda: It is made from salt.

Cyavana: From salt.

Prabhupāda: It is called sodium silicate. (laughter)

Cyavana: They say this is combination of shells, coral and rocks, ground up.

Prabhupāda: No, no.

Puṣṭa Kṛṣṇa: But if it's salt, Prabhupāda, our experience of salt is generally that it dissolves in water, isn't it?

Prabhupāda: Silicate there is.

Indian boy (2): Salt and silicate.

Prabhupāda: You know something of science?

Indian boy (2): Some. Chemistry.

Prabhupāda: It is melted in fire, and glass is made.

Cyavana: It becomes clear.

Prabhupāda: No, that you have to add chemicals.

Cyavana: Oh. (break)

Prabhupāda: Hawaii, on the beach side, there are many, many coconut trees, eh?

Harikeśa: Hmm.

Cyavana: Many of them have been ripped up by the cyclone, pine trees and coconut trees.

Prabhupāda: In Hawaii there is no cyclone, I think. Hmm?

Harikeśa: No.

Prabhupāda: Why?

Harikeśa: They have a volcano on one island. There is one volcano that goes every twelve years.

Prabhupāda: Here there is any volcano, on this island?

Cyavana: Nothing left.

Indian boy (2): Only once. Once we had. The island has been created by a volcano itself. And then afterwards, they have no volcano. There are craters . . . (indistinct) . . . (break)

Cyavana: . . . volcano? There was a volcano here?

Indian boy (2): Yes.

Cyavana: When? Huh?

Indian boy (2): A crater, it . . .

Indian man (3): We are not so sure.

Cyavana: Recently it came up?

Indian man (3): No, we are not so sure, because before human settlement in Mauritius.

Cyavana: Oh.

Indian boy (2): No, but it is . . . (break) . . . please tell us about the creation of the earth.

Prabhupāda: Hmm?

Indian boy (2): Creation, how . . . About the creation. I have read it from Bible too, about Adam and Eve. Do you think that it's true?

Prabhupāda: What is the idea of Adam?

Indian boy (2): God has created him.

Prabhupāda: So the same process is mentioned in ''Vedas''. God created Brahmā, and he created this universe.

Indian boy (2): All which we can see on the earth has been created by . . .

Prabhupāda: Brahmā.

Indian boy (2): Brahmā. Who is Brahmā?

Prabhupāda: Brahmā is the first creature in the universe, created by God. He came from the navel.

Indian boy (2): Navel of God. Therefore, by himself he could create everything, Swāmījī?

Prabhupāda: Who?

Indian boy (2): Brahmā himself? He is only one . . .

Prabhupāda: Yes. He was empowered.

Indian boy (2): He was only one person.

Prabhupāda: Empowered by God. God created Brahmā, and he was empowered to create the universe.

Indian boy (2): There should not have been two people, a female and male?

Prabhupāda: Hmm?

Indian boy (2): There should not have been two people, a male and a female, to create everything?

Prabhupāda: Yes, male and female.

Indian boy (2): Then, apart from Brahmā, there would have been something else.

Prabhupāda: No, Brahmā created male and female.

Indian boy (2): Oh, he himself created it from . . .?

Prabhupāda: From his ear, from his eyes, from his . . . like that. From many parts of his body.

Indian man (3): Swāmījī, there is something quite confusing.

Prabhupāda: Hmm?

Indian man (3): Lord Kṛṣṇa created Lord Viṣṇu, and Lord Viṣṇu in His turn created Lord Brahmā. So . . .

Prabhupāda: Not created; expanded. Just like one candle is burning, and you lit up another candle. So this candle is not created; it is simply power transfer, expansion. You can call it expansion. ''Dīpārcir eva hi daśāntaram abhyupetya'' (Bs. 5.46). Expansion of the light. (pause) They say it contains iodine, this ship.

Harikeśa: Contains what?

Prabhupāda: Iodine. That ship is going or coming?

Cyavana: Going. But he's sitting.

Prabhupāda: Oh, it is standing.

Cyavana: It's sitting, yes.

Indian boy (2): Swāmījī, do you think that Bible, about the Adam, Adam is Brahmā? It has been copied from the Indian philosophy to put it there in different name?

Prabhupāda: From historical point of view it is copied, because ''Vedas'' are created by Brahmā long, long, many millions, millions of years, and Bible is created two thousand years. So we have to take the original. All religious system of the world, they are taken from ''Vedas'', from different parts. Therefore they are not complete. The age of Bible is not more than two thousand years. The age of ''Veda'' you cannot calculate—millions and millions of years.

Puṣṭa Kṛṣṇa: Why is it, Prabhupāda, that in earlier parts of the Kali-yuga no one like yourself came throughout the rest of the world and preached Kṛṣṇa consciousness?

Prabhupāda: Huh? Preached? Caitanya Mahāprabhu preached. His descendant preached. Why do you say no one preached?

Puṣṭa Kṛṣṇa: But throughout the rest of the world, places like Japan and Australia . . .

Prabhupāda: Your calculation of the world. If it is preached anywhere, that is preached on the world. It was not spread, you can say, but it was preached.

Cyavana: The seed was planted.

Prabhupāda: Yes.

Harikeśa: They were saving it for you.

Prabhupāda: For you also.

Puṣṭa Kṛṣṇa: I think they had their hands full with India. They had their hands full with India, all of the preachers.

Prabhupāda: Yes. What they are collecting?

Harikeśa: Crabs, I think. Crabs.

Indian man (4): Swāmījī? It is prohibited to consume . . . consume flesh, meat. It's because there is soul in the body, and if we kill it, therefore we are doing a sin. I think it's because that we can't consume meat according to the Vedic literature. But what about plants, Swāmījī?

Prabhupāda: Plants also, you . . . They are also killed. They are also killed. But this is . . . Plants are killed by the order of Kṛṣṇa. Therefore you are not responsible.

Indian man (4): Therefore, if we say that we can kill some animal by the order of Kṛṣṇa . . .

Prabhupāda: Yes, then you are not responsible. Suppose I kill one snake by the stick. The stick is not responsible; I am responsible.

Indian man (4): When do you think that you'd know that Kṛṣṇa is responsible and not our . . .

Prabhupāda: You learn from the ''śāstra''. You learn from ''Bhagavad-gītā'' what Kṛṣṇa says, and do it. Then you are not responsible for anything. Just like there is law book. If you act . . . (aside:) Don't keep so near . . . .act according to law book, then you are not criminal. If you violate the law book, then you are criminal. Similarly, what Kṛṣṇa says, that is recorded in the ''śāstra'', especially in the ''Bhagavad-gītā''.

So you act what is said in the ''Bhagavad-gītā''; then you remain free from all sinful reaction. ''Yajñārthāt karmaṇo 'nyatra loko yam karma-bandhanaḥ'' ([[BG 3.9 (1972)|BG 3.9]]). ''Yajñārthāt'' means for Kṛṣṇa. Whatever you do, that's all right. Otherwise you are become bound up by the reaction. ''Anyatra karma-bandhanaḥ. Karma-bandhanaḥ'' means you are bound up by the reaction. So therefore you have to act according to Kṛṣṇa. That is Kṛṣṇa consciousness. If you act differently, then you are responsible.

Indian man (4): How would you know what to consume and what not, Swāmījī?

Prabhupāda: That is stated in the ''śāstra''. Kṛṣṇa says, ''patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati'' ([[BG 9.26 (1972)|BG 9.26]]). ''Patram'' means vegetable, leaves; ''puṣpam'', flower. In this way, whatever He says, you collect and offer to Him and take ''prasādam''. Then you are not responsible. And if you collect for yourself even ''patram'' without offering to Kṛṣṇa, if you take, you are responsible for killing. It doesn't matter whether you kill a big animal or a small plant. You are responsible.

Just like a soldier: He kills hundreds and thousands of men and he is given gold medal. And as soon as he kills one man for his sense gratification he is hanged. Eh? Is it not? He can say, "I have killed so many men. At that time I was not hanged. I was given gold medal. How is that? (laughter) I have killed only one man. I am going to be hanged?" That is law. You cannot do anything on your own account, sense gratification. Then you are responsible. ''Yajñārthāt karmaṇo 'nyatra loko 'ya karma-bandhanaḥ''.

Everything is stated. Read ''Bhagavad-gītā'' very thoroughly and try to understand. Then everything will be clear, how to live, how to organize society. We have to live. The same thing: we are also working, we are also eating, we are sleeping, we are also marrying—but according to Kṛṣṇa's direction. Then it is Kṛṣṇa conscious life and perfect life. And as soon as you do anything whimsically, at your will, then you are responsible. Kṛṣṇa or His representative. Kṛṣṇa is giving instruction, and His representative is explaining. In both ways Kṛṣṇa is helping. So even so much facility being offered to you, if you don't take advantage, then you are committing suicide. ''Ātmahā. Ātmahā.'' Just like the sea is now calm and quiet. If you want to go somewhere, take advantage of it. And if you start your boat while it is cyclone, then you'll be drowned.

So Kṛṣṇa has left the book of instruction, ''Bhagavad-gītā''. It is favorable condition. And the spiritual master is the captain, and you take advantage. Your this human body is a good boat. So good boat, favorable condition, good captain—take advantage of crossing this ocean. Otherwise you are committing suicide. ''Daivī hy eṣā guṇamayī mama māyā duratyayā'' ([[BG 7.14 (1972)|BG 7.14]]). It is very difficult to cross over this ocean of nescience, but these are the favorable condition. One should take advantage of these favorable condition and cross over this ocean of nescience.

Devotee (5): Many people, they don't want to accept a captain. They want to go all alone.

Prabhupāda: Let them be drowned. Who can check them? If they do not accept good captain, let them be drowned. There is no regret for them. Let them go to hell. They are going, actually. For their dog's obstinacy they are going to hell. ''Adānta-gobhir viṣatāṁ tamiśram'' ([[SB 7.5.30|SB 7.5.30]]). This is stated. Because they cannot control their senses they are going to hell.

Indian man (4): Swāmījī, is there any hell, or rather this is hell . . .?

Prabhupāda: Yes, yes. Why not? Why not?

Indian man (4): Above the world or in the world?

Prabhupāda: Huh? You know everything, where, what is where? Do you know? Then why do you ask this question? There is. There is. There is planet, hellish planet.

Indian man (4): I don't know. I have thought about this, that the hell of the ''pradas''(?) exists only in this world itself.

Prabhupāda: Because you are the frog of the well. The frog of the well thinks, "This well is everything." And if you say, "There is Atlantic Ocean," he cannot imagine, the frog of the well. You know frog of the well?

Indian man (4): Yes, yes.

Prabhupāda: A three-feet well, and a frog is there, and he is thinking, "This is everything." And some friend comes and informs, "Oh, I have seen very big water, Atlantic." He simply imagines, "Oh? It's big? How much big? One feet more? All right, two feet? All right, three feet?" like that. So the frogs in the well, they cannot understand. You should be not a frog in the well; you should be liberal to hear from the authorities, ''Vedas''. Then you will understand.

And if you remain a frog in the well . . . All these rascal scientists, they are all frog in the well. They have got little calculation of this planet, and they have no information of . . . There are so many millions of planets. What do they know? They cannot . . . could not study even this moon planet. Wrongly study. The moon planet is above the sun planet, (sic:) 1,000,600,000 miles above. What do they know? They are thinking the moon planet is in between the earth and the . . . So the all wrong calculation.

Indian man (4): Swāmījī, it has been said just as we act . . . We take birth according to our action. So if we have done something, we must take birth according to the law of God.

Prabhupāda: You must take birth. That is a fact. You cannot avoid it. But according to your ''karma'' you have to take birth.

Indian man (4): But therefore this means that you pay what you have wrote. Yes, eh? Therefore, do you think that . . .

Prabhupāda: Suppose when your this shirt is torn, you have to purchase one shirt. Now, that shirt you have to purchase according to your price. If you have good price, then you get a good shirt. If you have no money, then you get a bad shirt. That's all.

Indian man (4): I wanted to say this, Swāmījī, that hell also is situated in this world itself, because where do you think that we can pay our debt?

Prabhupāda: Hmm?

Indian man (4): The sin, the debt of our sin. Where do you think that we pay it? In the hell, which is not . . .

Prabhupāda: Hell is the place for your punishment.

Indian man (4): Therefore it is on the earth itself.

Prabhupāda: Why earth?

Indian man (4): In the planet earth, no?

Prabhupāda: No. It can be . . .

Indian man (4): In any planets?

Prabhupāda: . . . many millions' miles away.

Indian man (4): But it is not locate . . . Only hell is located in one place or a ''prada''(?) is located in another place? Do you think so, Swāmījī?

Prabhupāda: Yes. Yes. There are different planets.

Indian man (4): There are many people who suffer in this world itself.

Prabhupāda: So they are first of all trained up in that hellish planet, and then they come here to suffer the same standard of life.

Indian man (4): When our soul gets out from our body, it goes to the hell or . . .

Prabhupāda: Hellish planet.

Indian man (4): . . . hemisphere or it takes birth immediately afterwards?

Prabhupāda: Yes. Those who are sinful, they do not take immediately birth. They first of all trained up in the hellish planet how to suffer to become accustomed, and then they are taken birth, then suffer. Just like you pass I.A.S., then you become an assistant to the magistrate. You learn. Then you are posted as magistrate. Even if you are fit for going back to home, back to Godhead, you are first of all transferred to the universe where Kṛṣṇa is now present, and there you become accustomed. Then you go to real Vṛndāvana.

Indian man (4): Therefore, after our death . . .

Prabhupāda: Every arrangement by God is perfect. ''Pūrṇam. Pūrṇam adaḥ pūrṇam idaṁ pūrṇāt pūrṇam'' . . . (''Īśopaniṣad, Invocation''). Whatever is created by God, that is perfect.

Puṣṭa Kṛṣṇa: So all the associates of Lord Caitanya also were in the same position.

Prabhupāda: Yes.

Puṣṭa Kṛṣṇa: Liberated souls. Does Lord Caitanya always appear just after Kṛṣṇa?

Prabhupāda: Hmm.

Puṣṭa Kṛṣṇa: In every universe.

Prabhupāda: Hmm. (break) All questions are answered, or not yet? Make it clear.

Indian man (4): Yes. I am thinking about it. (break)

Prabhupāda: . . . the science of Kṛṣṇa consciousness, and educate your men on this island and be happy. There is good potency for this island.

Cyavana: Yes.

Prabhupāda: Don't be misled by the misleaders.

Cyavana: There are many of them here also. (break)

Prabhupāda: . . . clear in the understanding and help your people. That is good service.

Devotee (6): Śrīla Prabhupāda, I was asked a question by a man. He asked that Lord Śiva . . . Lord Rāmacandra was praying to Lord Śiva in the ''Rāmāyaṇa'', and so he's taking Lord Śiva as being God. And we didn't have a clear answer to him.

Prabhupāda: Hmm?

Devotee (6): Could you just instruct us, please, on this matter? Why? What reason?

Prabhupāda: Lord Rāmacandra worshiped His devotees. Just like sometimes Kṛṣṇa worships Rādhārāṇī and touched His feet . . . Her feet. That does not mean that Kṛṣṇa . . . Just like Kṛṣṇa was tolerating ear-pulling by Mother Yaśodā. That does not mean that Mother Yaśodā is the Supreme. Hmm? Kṛṣṇa was carrying the wooden shoes of Nanda Mahārāja. So that does not mean Nanda Mahārāja is greater than Kṛṣṇa. It is Kṛṣṇa's pleasure. Just like sometimes a father takes the son on the shoulder, carries.

Does it mean the father is inferior than the son? So this is third-class man's conclusion. They do not know what is Kṛṣṇa, what is Rāma. Kṛṣṇa says that ''aham ādir hi devānām'' ([[BG 10.2 (1972)|BG 10.2]]). So He is the origin of Lord Śiva. So how Śiva can be the Supreme? We have to consult ''śāstra''. Kṛṣṇa does not say that Śiva is Supreme. So if a third-class man says Śiva is Supreme, we have to accept it? We are preaching Kṛṣṇa consciousness. Whatever Kṛṣṇa says, that is Supreme, not a third-class man's version. Is it clear? Yes. We should not take a third-class, fourth-class man's version. We should take from the ''śāstra''.

Indian man (7): Swāmījī, Śiva is not another name of God?

Prabhupāda: Yes. Śiva is next to God. Just like yogurt, ''dahī''. You know ''dahī''? What is this ''dahī''?

Indian man (7): Curd milk.

Prabhupāda: Milk, but it is not milk. ''Dahī'' is not anything but milk, but it is not milk. Similarly, Lord Śiva is nothing but Viṣṇu, but it is not Viṣṇu. Is it clear now?

Indian man (7): Yes.

Prabhupāda: You can say, "Well, ''dahī'' is nothing but milk." Yes. But it is not milk. If instead of milk you take ''dahī'', the result will be different. And if you take milk instead of ''dahī'', the result will be different, although the milk and ''dahī'' is the same thing, same ingredients. So you have to understand in that way. Lord Śiva is nondifferent from the Supreme Lord. Everyone is nondifferent from Supreme Lord, but he's still different. This is the perfect philosophy, ''acintya-bhedābheda'', simultaneously one and different.

Indian man (7): Swāmījī, in all the temples in Mauritius especially, the supreme deity, whom everybody comes . . .

Prabhupāda: Supreme Deity is Viṣṇu.

Indian man (7): But we consider Lord Śiva to be the supreme deity, because we . . .

Prabhupāda: But that is your lack of knowledge. I have already explained that, that yogurt is not different from milk. It is milk, but still it is not milk. You have to understand like that. Lord Śiva is not different from Viṣṇu, but he's still not Viṣṇu.

Indian man (7): No, but do we offer the prayer first to Śiva . . .?

Prabhupāda: That you do. There is no harm. Lord Śiva is also called Mahādeva. Amongst the demigods, he is the chief. So if you worship Lord Śiva . . . We also worship Śiva. It is not that we disrespect Śiva. We offer our utmost respect to Lord Śiva. But that does not mean that he is the Supreme Lord.

Indian man (7): The difference that is there, Swāmījī . . .

Prabhupāda: Difference I have already explained. You cannot understand?

Indian man (7): No, no, we pray Śiva first, and then we go to pray Kṛṣṇa.

Prabhupāda: So that you do. There is no harm. There is no harm. But you should understand what is Śiva and what is Viṣṇu. If you offer first prayer to Lord Śiva, there is no harm. It is good. He is . . . ''Vaiṣṇavānāṁ yathā śambhuḥ'' ([[SB 12.13.16|SB 12.13.16]]). He is our spiritual master. He is Vaiṣṇava. Why not offer first respect to him? Then . . . But if you take Lord Śiva as the Supreme, that is insult. You are giving me respect as spiritual master, but if you give me overestimation, that "You are the king of the whole world," that is insult. That is insult. That is not prayer. If you offer me prayer as I am befitting, then it is all right. But if you give me prayer for which I am not befitting, that is insult. That is insult. So you must know what is the position of . . . Lord Śiva is Vaiṣṇava; he is the greatest devotee; he is the number one demigod—and everything is all right. But if you say that he is the Supreme, then he will feel insulted, that "What is this nonsense saying?" So don't insult him in that way. That will go against your credit. He doesn't like that.

Devotee (6): Also one other question came up from this man.

Prabhupāda: A man may ask so many nonsense. A man is man, imperfect man. Why you bother about that? Man is imperfect. You have to take conclusion from the ''śāstra''. A man may say anything nonsense. What we have got to do with him? He is a man, after all, imperfect man. So what is the value of his statement?

Indian man (7): So he's a man and he's imperfect that he asks questions from you . . . No, Swāmījī?

Prabhupāda: No. If he submissively asks to know, then we can explain. If he challenges, then he should be avoided. But he's a rascal. He does not know what is what.

Brahmānanda: Yesterday at that meeting they were challenging.

Prabhupāda: Huh?

Brahmānanda: Some of the men yesterday . . .

Prabhupāda: So I replied in that way, yes, that "Why you put these ridiculous questions?"

Cyavana: Yes. Before he asked it.

Harikeśa: That's what he could not understand, that you knew he was a . . . (laughter)

Prabhupāda: The other man I said, "Why do you bring 'India'? Never . . . Kṛṣṇa never said, ''yadā yadā hi Hindu dharmasya glānir'' . . . (laughter) Nonsense, what is this? ''Dharmasya glānir bhavati'' ([[BG 4.7 (1972)|BG 4.7]]). Why do you bring 'Hindu ''dharma'',' 'India'?" That is their imperfectness of knowedge. We are not talking of Hindu ''dharma'', Muslim ''dharma'', this ''dharma''. We are talking of what is religion. ''Dharmaṁ tu sākṣād bhagavat-praṇītam'' ([[SB 6.3.19|SB 6.3.19]]). Religion means the law given by God. You should know what is God, what is that law. That is religion.

Devotee (6): They all think we are propagating Hinduisim because we're wearing ''dhotī'' . . .

Prabhupāda: They are thinking. They are rascals. They are thinking like that. Therefore I say they are imperfect. They are imperfectly thinking. So . . . So there were many Muslims, and the Christian, that Scotland man, he appreciated.

Cyavana: Yes. Very much.

Prabhupāda: So we do not say anything about any particular section. We are speaking about God. God does not belong to any section. When Kṛṣṇa says that there should be four divisions, ''cātur-varṇyaṁ mayā sṛṣṭam'' ([[BG 4.13 (1972)|BG 4.13]]), He does not say that these divisions should be in the Hindu society or in India. He never says so. So why they take it as Hindu? Kṛṣṇa does not say that it is meant for the Hindus, for India. If God says that "I have created the sun," does it mean sun is created for India, not for this island? So these are foolishness. Whatever is spoken by God, that is meant for everyone, all over the universe. That is real understanding.

Puṣṭa Kṛṣṇa: It's in the American Constitution that all men are created equally.

Prabhupāda: Yes. That is real idea.

Puṣṭa Kṛṣṇa: So they complain that "If all men are created equally, then each man will have equal opportunity."

Prabhupāda: Yes. You can become a ''brāhmaṇa''. Equal oppor . . . we are giving. Any man, he may be ''caṇḍāla'', but we give them opportunity: "Come on, you become a ''brāhmaṇa''." We don't deny: "Oh, you are coming from a ''caṇḍāla'' family. You cannot become ''brāhmaṇa''." No. We don't say that. We give equal opportunity. (break) . . . is that before this movement, really Vedic culture was never broadcast. Therefore they are finding somewhere contradiction, something astonishing. But Vedic culture is meant for the whole world.

Puṣṭa Kṛṣṇa: It has been misrepresented.

Prabhupāda: Yes. (break) . . . the other day, before Mr. Nanda, that how ''brāhmaṇa'' can be from any family. He did not know. No rascal informed him before me. Therefore he was a little surprised. He was also mixed with Anandamaya, this ''māyā'', that . . . And nobody informed him. He was kept in darkness. That was the first time that he could understand that ''cātur-varṇyaṁ mayā sṛṣṭam'' ([[BG 4.13 (1972)|BG 4.13]])—''brāhmaṇa'' can be prepared from anywhere. The whole India is under the impression that ''brāhmaṇa'' can be prepared . . . ''brāhmaṇa'' is manufactured in India, and the son of a ''brāhmaṇa'' is a ''brāhmaṇa''.

Puṣṭa Kṛṣṇa: This is propagated by the brāhmaṇas themselves, though, isn't it?

Prabhupāda: Whatever it may be, this is the current idea.

(break) . . . culture is meant for everyone . . . (end)

751022 - Lecture SB 05.05.02 - Johannesburg

2021-07-23T14:57:37Z

Nirmal:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-10 - Lectures, Conversations and Letters]]
[[Category:Lectures - Africa]]
[[Category:Lectures - Africa, S. Africa - Johannesburg]]
[[Category:Lectures, Conversations and Letters - Africa]]
[[Category:Lectures, Conversations and Letters - Africa, S. Africa - Johannesburg]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 05|50502]]
[[Category:Audio Files 60.01 to 90.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751022 Lecture - Srila Prabhupada Speaks a Nectar Drop in Johannesburg|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751022SB-JOHANNESBURG - October 22, 1975 - 77:20 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751022SB-JOHANNESBURG.mp3</mp3player>

Prabhupāda:

:''mahat-sevāṁ dvāram āhur vimuktes''
:''tamo dvāraṁ yoṣitāṁ saṅgi-saṅgam''
:''mahāntas te sama-cittāḥ praśāntā''
:''vimanyavaḥ suhṛdaḥ sādhavo ye''
:([[SB 5.5.2|SB 5.5.2]])

In continuation of the last verse I recited day before yesterday, the second verse is suggesting how one can be liberated from this material bondage. In the first verse it was suggested that this human form of life is not meant for wasting uselessly like the animals, dogs and hogs. It should be properly utilized. The suggestion was ''tapa'', ''tapasya''. ''Tapasya ''means austerity, voluntarily accepting some inconvenience. This is called ''tapasya''. ''Tapa'', one meaning is "disturbances." Suppose I am practiced to some habit. If I am advised to give it up, it becomes little troublesome. For example, if I am habituated to smoke and somebody or higher authority says, "Don't smoke," to give up smoking is little difficult, those who are habituated to smoke. Similarly . . . but according to the doctor's advice if somebody has to give up smoking, he has to. Otherwise his disease may not be cured.

Similarly, our this present position, ''tapo divyaṁ putrakā yena śuddhyet sattvam ''([[SB 5.5.1|SB 5.5.1]]), we are constantly, repeatedly changing body, transmigration of the soul. ''Tathā dehāntara-prāptiḥ ''([[BG 2.13 (1972)|BG 2.13]]). That means we are accepting death. Death means change of the . . . final change of the body. When this body is no more useful to continue, then by nature another body is offered. At the time of death, as it is stated in the ''Bhagavad-gītā'', ''yaṁ yaṁ vāpi smaran loke tyajaty ante kalevaram'', ''sadā tad-bhāva-bhāvitaḥ ''([[BG 8.6 (1972)|BG 8.6]])—we create a mental situation. We have got two kinds of bodies: subtle body and gross body. This gross body is made of five gross material elements—earth, water, fire, air, ether. And the subtle body is made of mind, intelligence and ego. When we sleep, the gross body does not work but the subtle body works. We dream therefore. So the . . . at the time of death this gross body is finished, but the subtle body—mind, intelligence and ego—will carry me to another gross body. It will enter into the womb of another mother, and she will create another similar body like the mother, and when it is complete, then it will come out.

So the spirit soul is in this way bound up by the material gross body and subtle body. This is our disease. This is . . . material existence means we are suffering from this disease. So in the first verse it was suggested by Ṛṣabhadeva to His sons, "My dear sons," ''tapo putrakā''. ''Tapo divyaṁ putrakā yena śuddhyet sattvaṁ yasmād brahma-saukhyam anantam ''([[SB 5.5.1|SB 5.5.1]]). Our position is, as I explained the other day, we are part and parcel of God. So God's existence is ''sac-cid-ānanda vigrahaḥ ''(Bs. 5.1): eternal, blissful, knowledge. So we are part and parcel. Our knowledge, our blissfulness, our eternity may be very small, but we possess the same quality. ''Ānandamayo 'bhyāsāt ''(''Vedānta-sūtra'' 1.1.12). In the ''Vedānta-sūtra ''it is said that spirit soul or God . . . God is the supreme spirit, and we are minute. He is ''vibhu'', unlimited; we are ''aṇu'', very small—molecular or atomic. So quality is the same. So our seeking after eternity, seeking after full knowledge and to remain blissful, that is our nature because we are part and parcel of God.

But on account of being covered by these material elements—earth, water, air, fire, ether, mind, intelligence and ego—we are suffering this disease, ''janma-mṛtyu-jarā-vyādhi ''([[BG 13.8-12 (1972)|BG 13.9]]). ''Janma ''means birth, and ''mṛtyu ''means death. As soon as we take birth, it means we must be prepared for death. I am increasing my age means decreasing my age, not increasing. When a child is born, if some friends ask: "When this child is born?" "Now, one week before," that means the child has already died one week. From his duration of life, make one week minus. So we are dying every moment. ''Mṛtyu'', death, is sure. "As sure as death." So . . . but we are not meant for death, neither we are meant for birth. That is explained in the ''Bhagavad-gītā''. ''Na jāyate na mriyate vā'': "The spirit soul is never born, neither he dies." ''Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre ''([[BG 2.20 (1972)|BG 2.20]]). The spirit soul, ''nitya'', eternal; ''śāśvata'', inexhaustible; ''na hanyate'', clearly says, ''na hanyate hanyamāne śarīre''. So this death is artificial. Therefore we do not like to die. We do not like to be unhappy. We do not like to be without any knowledge. This is our nature. But because this nature is hampered on material condition, therefore the business of the human being is to cure this disease—birth, death, old age and disease. This is the mission of life, not to waste time, not to waste our life, duration of life, just simply jumping like dog and hog. That is not human life. ''Tapo divyam ''([[SB 5.5.1|SB 5.5.1]]).

Therefore we have to undergo ''tapasya''. We should not indulge whimsically to anything. That is not human life. Therefore human life, there is need of education; there is need of regularities; there is need of following the instruction of the authorities. That is in human life. Law is meant for the human life, not for the cats and dogs. Therefore Ṛṣabhadeva suggested that, "You practice austerity." Means . . . austerity means, I have already explained, I do not like to do anything, but for curing my this material disease, I have to do that. This is called austerity. The same example: I am habituated to smoke. I don't like. If somebody said: "Don't smoke," it is difficult for me. But I have to do it if I want to cure my disease. This is called austerity.

So according to Vedic system we should be sinless. Unless we become sinless, there is no possibility of understanding God. That is not possible. That is stated in the ''Bhagavad-gītā'':

:''yeṣāṁ tv anta-gataṁ pāpaṁ''
:''janānāṁ puṇya-karmaṇām''
:''te dvandva-moha-nirmuktā''
:''bhajante māṁ dṛḍha-vratāḥ''
:([[BG 7.28 (1972)|BG 7.28]])

"A person who has completely finished the reaction of his sinful life . . ." ''Yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām''. So if we be engaged in ''puṇya karma'', pious activities, then there is no chance of acting impiously. So ''puṇya-karmaṇām''. ''Yajña dāna tapaḥ kriyaḥ''. These are the activities of piety: ''yajña'', performing sacrifice. There are different types of sacrifices mentioned, but in this age it is difficult. Therefore in this age the easiest sacrifice is chanting this Hare Kṛṣṇa ''mantra''. ''Yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ ''([[SB 11.5.32|SB 11.5.32]]). This, performing this ''yajña'', ''saṅkīrtana-yajña'', you have to simply agree. Otherwise you have no loss. Simply you have gain. Chant Hare Kṛṣṇa. We are not asking anybody that, "Give us some fee, some dollars. Then you chant." No. It is free. You can chant—if you like. This is ''yajña''. This is the ''yajña ''of this age. Anyone can join. It doesn't matter that this class of men will join. No, anyone—poor, rich, white, black, illiterate, learned—everyone. ''Yajñaiḥ saṅkīrtana ''means ''bahubhir militvā ''(''Śrī Amnāya-sūtra'' 62). Many people assembled together, when glorifying the Lord, that is called ''saṅkīrtana''.

So this Hare Kṛṣṇa ''mahā-mantra ''means . . . we are preaching all over the world. There is no difficulty. Everyone is joining. Everyone is chanting. So it is not very difficult task. Any can . . . this is ''yajña''. And then ''dāna''. ''Dāna ''means charity. So whatever you earn, at least some percentage of your money should be given in charity. The best charity is to give for spreading this Kṛṣṇa consciousness movement, God consciousness. Kṛṣṇa said, ''dadāsi yat kuruṣva tad mad-arpanam ''([[BG 9.27 (1972)|BG 9.27]]): "If you want to give in charity something, please give Me." Kṛṣṇa says, God says. So ''yajña-dāna-tapaḥ'', again ''tapa'', austerity. ''Yajña-dāna-tapaḥ-kriyaḥ pāvanāni manīṣiṇām''. We should not give up this practice, performing ''yajña'', giving in charity and practicing ''tapasya''. This is essential for the human being. This should be practiced as far as possible. So this is called pious activities. So one should be engaged in pious activities. Then there will be no chance of committing sinful activities. In this way, when you are mature, ''yeṣāṁ tv anta-gataṁ pāpam'', no more sinful life, pure life, ''yeṣāṁ tv anta-gataṁ pāpam janānāṁ puṇya-karmaṇām'', always practicing pious activities, ''te dvandva-moha-nirmuktā'', such person without any doubt, without any duality, can be engaged in the service of the Lord. Such person.

Therefore Ṛṣabhadeva says, ''tapo divyaṁ putrakā ''([[SB 5.5.1|SB 5.5.1]]). ''Putrakā'', "My dear boys, My dear sons, don't waste your time like dogs and hogs. Just practice ''tapasya''." ''Tapo divyam''. ''Divyam''. ''Divyam ''means for divine purpose, not for manufacturing some weapon for killing thousands of men at a time. This requires also ''tapasya'', very great attention, labor and perseverance. Everything required. That is called ''tapasya''. But not that kind of ''tapasya'', for the inauspicious position of the human society. No. ''Tapo divyam'', for divine understanding. So the benefit will be ''yena śuddhyet sattvam''. Then our existence, the position, existentional position, will be purified. And what will be the result if it is purified? ''Yena brahma-saukhyam anantam''. We are seeking after eternal life, we are seeking after happiness and we are seeking after full knowledge. That will be attained. So ''tapo divyaṁ putrakā yena śuddhyet sattvaṁ yasmād brahma-saukhyam anantam ''. . . ([[SB 5.5.1|SB 5.5.1]]). That is success of life.

Now in the next verse, how we can practice ''tapasya'', that is recommended here. ''Mahat-sevām''. ''Mahat sevāṁ dvāram āhur vimukteḥ ''([[SB 5.5.2|SB 5.5.2]]). ''Mahat'', great soul. ''Mahat ''means great soul. Who is great soul? ''Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ ''([[BG 9.13 (1972)|BG 9.13]]). Great soul means who has taken shelter of the spiritual nature. He is great soul. There are two natures: spiritual nature and material nature. We can understand material nature, this body, and the spiritual nature, the soul. And there are two things within our this existence: matter and spirit. Similarly, there are two energies of God. One energy is called material energy, and the other is called spiritual energy. God is appreciated. We can understand God—there is God—by the presence of His energy, just like we can understand there is sun in the presence of the sunlight. Light is the energy of the sun. In the morning, as soon as you see through your door, open window, that there is now light, you can understand there is sunrise. So we can understand the existence of God by the presence of His energy. By the presence of His energy. Just like sun is appreciated by the presence of heat and light, similarly, whatever we see in this world . . . there are two energies working: material energy and the spiritual energy. We can understand there is God. Otherwise wherefrom this energy is coming? As soon as we get heat and light, we understand there is the sun. Similarly, ''sar Vedam akhilaṁ jagat''.

:''eka-deśa-sthitāsyagner''
:''jyotsnā vistāriṇī yathā''
:''parasya ''brāhmaṇa''ḥ śaktis''
:''sarvedam akhilaṁ jagat''
:(''Viṣṇu Purāṇa'' 1.22.52)

What is this world? This world is distribution of the two energies of God, the material energy and the spiritual energy. So ''mahat ''means one who has taken shelter of the spiritual energy. He is called ''mahat'', great soul. So far the material energy is concerned, they, generally all living entities who are in this material world, they have taken the shelter of the material energy, 8,400,000 forms of body. But the ''mahat ''means one who has taken the shelter of the spiritual energy. So ''mahat sevaṁ'': we have to approach such person who has taken the shelter of the spiritual energy of God. ''Mahat-sevāṁ dvāram āhur vimuktes''. If you want liberation from this bondage—birth, death, old age and disease and so many other things—then you have to execute ''tapasya ''under the direction of a great soul, ''mahat-sevāṁ dvāram āhur vimukteḥ'', if you want liberation. And ''tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam''. ''Yoṣitām''. ''Yoṣitām ''means . . . ''yoṣit ''mean woman.

So this material energy is . . . every energy is woman. The spiritual energy is also woman, material energy is woman. The material energy is ''tamo'', darkness, and the other energy is the light. Therefore Vedic injunction is, ''tamasi mā jyotir gamaḥ ''(''Bṛhad-āraṇyaka Upaniṣad'' 1.3.28). Don't remain under this, the darkness, material energy. In the ''Caṇḍī'', those who have read ''Caṇḍī'', ''ya devī sarva-bhūtānāṁ nidrā-rūpena samāsthitaḥ''. The material energy's business is to keep us slumber, in slumber, without any pure knowledge. This is material energy. So if we keep ourself within the material energy, that will lead us more and more in the darkest region of hellish condition of life. ''Tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam''. Those who are too much materially affected, to associate with such person means you remain within the material energy. And if you associate with persons who are great souls, who have taken the shelter of spiritual energy, your path of liberation will be open. This is the purport. ''Mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam mahāntas te sama-cittāḥ''.

And how I can understand who is ''mahat'', or great soul? So that description is given. ''Mahāntas te sama-cittāḥ'': equilibrium. They are kind to everyone. There is no discrimination. ''Sama-cittāḥ''. That means spiritual realization, to see everyone on equal level.

:''vidyā-vinaya-sampanne''
:''brāhmaṇe gavi hastini''
:''śuni caiva śva-pāke ca''
:''paṇḍitāḥ sama-darśinaḥ''
:([[BG 5.18 (1972)|BG 5.18]])

In another place it is said, ''brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati'', ''samaḥ sarveṣu bhūteṣu ''([[BG 18.54 (1972)|BG 18.54]]). This is ''sama-cittāḥ'', equally disposed to everyone, not that, "He is American, so I shall be kind to him," or "He is Indian. I shall be kind to him," "He is black. I shall be kind to him." No. Everyone. ''Pāṇḍitāḥ sama-darśinaḥ ''([[BG 5.18 (1972)|BG 5.18]]). ''Sama-cittāḥ''. This is the qualification of great soul. There is no distinction that, "He is such and such person. Therefore I have no business with him." No. The preaching . . . Kṛṣṇa is preaching to everyone. Christ is preaching to everyone. They are called ''mahānta''. ''Mahānta ''means great soul.

So here it is said, ''mahāntas te sama-cittāḥ praśāntā'', always very peaceful. ''Prakṛṣṭa-rūpeṇa śāntā''. There is no disturbance. Because he knows himself, he is not disturbed by any material condition. ''Ahaituky apratihatā''. Spiritual advancement of life is never hindered by any material condition. It is not that, "I am under such and such condition. I cannot make any advancement in spiritual life." No. Spiritual advancement is never checked by material condition. Therefore it is said ''praśāntā''. ''Vimanyavaḥ'': "He is never angry. Never angry." ''Vimanyavaḥ suhṛdaḥ''. ''Su ''. . . and well-wisher for everyone. That is the vision of ''mahānta''. He is seeing that "Without God consciousness, without his relationship with God, he is suffering." ''Suhṛdaḥ sādhavaḥ''. ''Sādhava'', ''sādhu''. The sum and substance . . . ''sādhu ''means saintly person. So who is saintly person? ''Titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-bhūtānām ''([[SB 3.25.21|SB 3.25.21]]). ''Sādhu ''means, saintly person means, ''titikṣava'', tolerant, tolerant, without being disturbed. Now, in the Western countries Lord Jesus Christ, the tolerant, he is being crucified; still, he is praying to God, "Please excuse them." So of course, his position is different. One should try to become ''sādhu''. ''Sādhavaḥ''. ''Titikṣava kāruṇikāḥ suhṛdaḥ sarva-bhūtānām''. So the sum and substance of ''sādhu ''means, as it is stated in the ''Bhagavad-gītā'', ''māṁ ca vyabhi ''. . . ''api cet sudurācāro bhajate mām ananya-bhāk'', ''sādhur eva sa mantavyaḥ ''([[BG 9.30 (1972)|BG 9.30]]). If one is staunchly adhered to the service of the Lord, he is called ''sādhu'', saintly person, ''sādhava''. ''Mahāntas te sama-cittāḥ praśāntā vimanyavaḥ suhṛdaḥ sādhavo ye''. These are the qualification of ''mahātmā'', great soul.

So we have to find out. The Vedic injunction is, "Try to find out such person," that you have to take . . . ''tad viddhi praṇipātena paripraśnena sevayā''. You find out such person and associate with him. Try to serve him, ''praṇipātena'', by fully surrender.

:''tad viddhi praṇipātena''
:''paripraśnena sevayā''
:''upadekṣyanti tad jñānaṁ''
:''jñāninaḥ ''. . .
:([[BG 4.34 (1972)|BG 4.34]])

So we have to approach such person. As it is described here, ''mahat-sevām''. I have to give my service to the great soul. And these are the symptoms of great soul. So as we are finding out so many things for our satisfaction, so our real business is how to get out of this material disease. And to get out of this material disease, the prescription is given here, ''mahat-sevām'': "Just try to serve a great soul." And who is a great soul? That is described here: ''mahāntas te sama-cittāḥ praśāntā vimanyavaḥ suhṛdaḥ sādhavo ye''.

Then the next verse it is said . . . this is, this ''sādhu'', this ''mahātmā'', generally those who are in the renounced order of life. There are four grades of life: ''brahmacārī'', ''gṛhastha'', ''vānaprastha ''and ''sannyāsa''. The description already given, it is meant for mendicant, who have nothing to do with material affairs or household life, renounced order, ''sannyāsī''. It, that is applicable to them. But another ''mahātmā ''also is recommended here:

:''ye vā mayīśe kṛta-sauhṛdārthā''
:''janeṣu dehambhara-vārtikeṣu''
:''gṛheṣu jāyātmaja-rātimatsu''
:''na prīti-yuktā yāvad-arthāś ca loke''
:([[SB 5.5.3|SB 5.5.3]])

Another, that ''gṛhastha'', householder . . . it is not that simply ''sannyāsī'', renounced order, those who have renounced this material connection, they can become great soul. Not necessarily. Even those who are in family life, living with wife, children, friends, they can also become great soul. They can become great soul. So how they can become great soul? ''Ye vā mayīśe kṛta-sauhṛdārthā''. They are, such ''gṛhastha'', householder, is not exactly meant for "How to get money? How to get money?" No. Their aim is how to get friendship of the Lord. That is their aim. It doesn't matter he lives with wife and children. That doesn't matter. But what is the aim of his life? The aim of his life: ''mayīśe kṛta-sauhṛdārthā''. This instruction is given by ''Ṛṣabhadeva''. He is incarnation of God. Therefore He said: "One who is seeking the friendship of Me," or God, ''kṛta-sauhṛdārthā'', "his only business is how to keep friendship with Kṛṣṇa."

Just like Arjuna. Arjuna is a householder, and he is a ''kṣatriya'', royal family, and he was a warrior. He knew how to fight. But his friendship with Kṛṣṇa was very, very intense. ''Kṛta-sauhṛdārthā''. Therefore Kṛṣṇa instructed Arjuna that, "Arjuna, I am instructing this mystery of ''Bhagavad-gītā'' unto you." Arjuna might have said that "Why You are giving me instruction? I am neither ''sannyāsī'', nor a very learned scholar in ''Vedānta'' or . . . I am ''gṛhastha'', householder, a politician, in royal family. So why You have selected me?" Now, ''bhakto 'si'': "Because you are My devotee." So this is wanted. ''Bhakto 'si priyo 'si ''([[BG 4.3 (1972)|BG 4.3]]). Not only ordinary friend; very dear friend. So if you become dear friend like Arjuna of Kṛṣṇa, or God, then in whatever position you remain, you are ''mahātmā'', great soul. That is required. It is not that . . . in the Kali-yuga, in this age, it is very difficult to accept renounced order of life. So Caitanya Mahāprabhu recommended that, "You remain in your position—it doesn't matter—but become a mahātmā, great soul." That is Caitanya Mahāprabhu's recommendation. ''Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ manobhir prāyaśo jito ajita''. The process is how to become ''mahātmā''.

That process is recommended by Caitanya Mahāprabhu. Not it is His manufactured process, but it is recommended in the Vedic ''śāstra''. What is that? ''Jñāne prayāsam udapāsya namanta eva ''([[SB 10.14.3|SB 10.14.3]]). The process is: don't try to speculate on God. Give up this process, this bad habit. You cannot speculate. No. ''Jñāne prayāsa''. This is called ''jñāna''. ''Jñāna ''means knowledge, acquired knowledge. Everyone is trying to . . . nobody is interested now to understand what is God, but there are some. But they are trying to understand God by mental speculation. So Caitanya Mahāprabhu said: "This practice should be given up, speculation." ''Jñāne prayāsam udapāsya namanta eva''. Just become submissive, ''namanta eva''. Don't think that, "I am very learned scholar. I can manufacture my own way how to find out God," or "I am God," and so on, so on. This practice should be given up. "Just become humble and meek." ''Jñāne prayāsam udapāsya namanta eva''. "Then what shall I do, becoming humble and meek?" ''San-mukharitāṁ bhavadīya-vārtām''. You try to understand about God from a God-realized person. That you do. That will help you. ''Sthāne sthitāḥ''. There is no need of changing your position. You remain wherever you are. ''Śruti-gatāṁ tanu-vāṅ manobhiḥ''. Just lend your this aural reception and try to hear about God from the self-realized person, from ''mahātmā''. Then one day it will become so, that although God is unconquerable, you will conquer Him. ''Prāyena ajita jito 'py asi''. You'll conquer over. God . . . you cannot conquer God, but God agrees to be conquered by His devotee. This is the indirect meaning, to become devotee. This is the way.

And what is the devotional way? ''Śravaṇaṁ kīrtanaṁ viṣṇoḥ ''([[SB 7.5.23-24|SB 7.5.23]]). Just try to hear about Viṣṇu, the Supreme Lord. ''Śravanam''. The first is that you have kindly come here; you are trying to hear. This is very good. This is the beginning of process. Then ''kīrtanam'', ''śravanaṁ kīrtanam''. Whatever you hear, you discuss amongst yourselves. That is called ''kīrtana''. ''Śravanaṁ kīrtanam viṣṇoḥ smaraṇam''. Remember about the topics of God. ''Śravanaṁ kīrtanam viṣṇoḥ smaraṇam pāda-sevanam arcanaṁ vandanam''. There are nine methods. ''Arcanam'', temple worship. So any one of these methods will help you. If you take the nine methods, that is very good. If not, take eight. If not, take seven. If not, take six. Take five, four, three, two. Take at least one. That one is very easy—''śravanam. ''We are opening several centers of Kṛṣṇa consciousness movement. Not only we are . . . here are many other centers also to hear about God. That is very essential. ''Śravanaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam''. So this process can be practiced even at home. There is no necessity that you have to change your place, you have to give up your business, you have to . . . occupation, or you have to give up your family relationship. No. You remain in your . . . but practice this ''śravanam''. Just like you are hearing here in this hall, you can do it at home. These books are there. I am speaking from the book. You can speak also from the book, and sit down amongst your family members and chant Hare Kṛṣṇa.

So the aim should be how to become friend of God. It doesn't matter whether you remain at home or out of home. Narottama dāsa Ṭhākura says, ''gṛhe bā vanete thāke'', '''hā gaurāṅga' bale ḍāke''. Either you remain at home or outside home, you chant ''śrī kṛṣṇa caitanya prabhu nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda''. This is the process, very simple process. And Hare Kṛṣṇa. And if you want . . . of course, knowledge will come automatically. If your heart is purified by this ''śravanaṁ kīrtanam ''method, ''ceto-darpaṇa-mārjanam ''([[CC Antya 20.12|CC Antya 20.12]]), then the heart will be purified. And God is situated within your heart. Then, as soon as your heart is purified, you'll be able to see God within yourself, within your heart. That is called meditation. You see God within yourself and see constantly, "Here is God. Here is Kṛṣṇa." That is meditation.

So ''premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti ''(Bs. 5.38). ''Santaḥ'', saintly persons, or ''mahātmā'', they develop by hearing about God constantly. They develop love of God. That is the aim of life. That is the real purpose of human life. ''Premā pum-artho mahān''. Caitanya Mahāprabhu recommended that what is the actual benefit of this human form of life: to develop our dormant love for God. That is wanted, not to accumulate money. Nothing will go with us. Everything will remain. The bank balance will remain in the bank, and we have to go, and there will be fight amongst the claimanants. So that will be created. But nothing will go with you. Simply your consciousness, Kṛṣṇa consciousness, will help you. At the time of death, if you remember Kṛṣṇa . . . ''yaṁ yaṁ vāpi smaran loke tyajaty ante kalevaram ''([[BG 8.6 (1972)|BG 8.6]]). Some way or other, if you remember at the time of death Kṛṣṇa, then your life is successful. So it doesn't matter whether you remain outside home or inside home, what is your occupation, but do not forget your real business. This is the Kṛṣṇa consciousness movement. So:

:''ye vā mayīśe kṛta-sauhṛdārthā''
:''janeṣu dehambhara-vārtikeṣu''
:''gṛheṣu jāyātmaja-rātimatsu''
:''na prīti-yuktāḥ'' . . .
:([[SB 5.5.3|SB 5.5.3]])

The symptom of a ''mahātmā'', great soul, is described here. What is that? That ''dehambhara-vārtikeṣu''. Those who are simply planning how to keep this body comfortable, that is the material world. Everyone is busy how to keep this body very comfortable, although it is not possible. There are so many disturbances, so many miserable condition, that there is no possibility of keeping this body in comfortable position. That is not . . . that is a fact. But still, we are trying. There they are called ''deha'', ''dehambhara-vārtikeṣu''. Just to make gorgeous arrangement for keeping this body very comfortable, they are called ''dehambhara-vārtikeṣu''. They are simply busy how to keep this body comfortable. To such person, ''janeṣu dehambhara ''. . . and ''gṛheṣu'', although he is at home, then . . . ''jāyā ''means wife. ''Jāyā'', ''ātma-jā'', the children and ''rāti'', money. These things are required, household. Wife required; children required; money required; place required. So, ''na prīti-yuktāh''. His business is not how to increase money, how to please the, I mean to say, relatives, how to talk with the persons interested in keeping this body. ''Na prīti-yuktāh''. He is not interested with them. ''Prīti-yuktā yāvad-arthāś ca loke''. Simply just be engaged with them as far as your duty. It does not mean that, "I am not attached to my wife; therefore I shall forget my duties to wife and children." It does not mean. ''Yāvad-arthāś ca loke''. "As it is my duty, I must execute, but my main business is how to secure friendship with Kṛṣṇa." Such kind of ''gṛhastha ''is ''mahātmā''.

So there are two kinds of ''mahātmā''. One is renounced order. They are preaching all over the world for the benefit of the society. And the ''gṛhastha'', he may not be preaching . . . he can preach. Amongst his relatives, member, children, he can also preach, friends. So preaching cannot be stopped. You do small scale or big scale—the benefit will be ''śravanaṁ kīrtanam''. Just we like are preaching. We are hearing also, and you are chanting also. So this chanting and hearing process should be increased. One should try to become sinless and try to make friendship with God. Then our life will be successful.

Thank you very much. Hare Kṛṣṇa. (applause) (break)

Puṣṭa Kṛṣṇa: Questions, Śrīla Prabhupāda? Does anyone have any questions? (break)

Guest (1): Your Divine Grace BhaktiVedanta Swami Prabhupāda, I saw in the ''Bhagavad-gītā'' where the Lord explains to the devotee Arjuna the ''yoga ''of His cosmic form. Arjuna, however, visualizes and experiences this cosmic form of the Lord. I would like to know what divine grace did the Lord impart unto Arjuna so that he could visualize the cosmic form of the Lord.

Prabhupāda: God has His form. That I explained the other day. But His form is not like our form. His form is ''sac-cid-ānanda-vigrahaḥ ''(Bs. 5.1). His body is eternal, full of knowledge, and blissful. Our this form is not eternal, neither full of knowledge, nor blissful. So it is not that God has no form. When it is described indirectly that, "God has no form," means He has no form like us. Don't think that He has no form. He has no form, material form like us, which is not eternal, not full of knowledge, not blissful. So God has form. So God's form is realized in three different stages. It is said in the ''Śrīmad-Bhāgavatam'':

:''vadanti tat tattva-vidas''
:''tattvaṁ yaj jñānam advayam''
:''brahmeti paramātmeti''
:''bhagavān iti śabdyate''
:([[SB 1.2.11|SB 1.2.11]])

"That Absolute Truth is realized . . . they are one, but realized in three different phases." Just like the example is given, I have given several times, that the sun, the sun globe and the sun god. There is . . . within the sun globe there is sun god. His name is Vivasvān. As you refer to ''Bhagavad-gītā'', in the ''Bhagavad-gītā'' you will find the predominating deity, or the president, of the sun globe. His name is Vivasvān. ''Imaṁ vivasvate yogaṁ proktavān aham avyayam ''([[BG 4.1 (1972)|BG 4.1]]). Kṛṣṇa says that many millions of years ago He went to the sun globe and He preached this ''Bhagavad-gītā'' to the sun-god, the president of the sun globe, Vivasvān.

So there are living entities. The sun-god is the living entity. The difference is that the living entities there, the body is made of fire. As our body is made of earth, dirt, their body is made of fire. Therefore they are so glowing, everything. It is a fiery planet, airy planet, watery planet, earthly planet—five elements. So if we cannot imagine that "Because we have got earthly body, there cannot be fiery body," that is our lack of knowledge, poor fund of knowledge. In God's creation there are varieties. So just like we can see in the water there are living entities. Their body is made of different . . . not different, but different proportion of the material elements so they can remain within the water. Similarly, different proportion in every planet . . . in the ''śāstra ''we see. It is not that, that all the planets are vacant only. This is not very good idea. Everywhere there are living entities. So all these living entities throughout the whole universe, they are possessing body of the material elements.

But God has no such body. His body is different, ''sac-cid-ānanda-vigrahaḥ''. ''Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ ''(Bs. 5.1). So that ''sac-cid-ānanda-vigrahaḥ'', spiritual body, can be expanded, reduced. ''Aṇor aṇīyān mahato mahīyān ''(''Kaṭha Upaniṣad'' 1.2.20). He can expand this body, spiritual body, bigger than the biggest, and He can reduce the body smaller than the smallest. That is God's body. You cannot do that. ''Aṇḍāntara-stha-paramāṇu-caya ''. . . (Bs. 5.35). God is within the atom. How He is within the atom? Then ''anor anīyāh''. He can become smaller than the smallest. He can become the bigger than the biggest. So Arjuna, when he saw the ''viśvarūpa'', He showed him the bigger-than-the-biggest form. But His usual form is two-handed and two leg. Just like it is said in the Bible, "Man is made after the image of God." So God has got two hands, two legs, exactly. But He is the omnipotent, almighty. Our power is limited; His power is unlimited. Otherwise, He has got form.

Woman guest: Your Grace, I would like to know why you call the body, the material world, "darkness" and "diseased." You refer many times . . . (indistinct) . . . to the body as diseased, and darkness is but one aspect of . . . (indistinct) . . . but a different form of energy as the light. And darkness and light are but one of the many aspects of the supreme form of energy.

Puṣṭa Kṛṣṇa: The question is, why do you refer to the material world as darkness and as a disease?

Prabhupāda: Don't you see darkness? You require light.

Woman guest: Dark, yes, but darkness is but another form of light.

Prabhupāda: Yes, ignorance. Darkness means ignorance. Material life means we do not know things as they are. That is darkness.

Woman guest: You say that in a figurative sense.

Prabhupāda: Yes. The knowledge is not perfect; therefore everyone is in darkness.

Woman guest: But why do you call the body and the spirit . . .? The spirit and the body is polemic of light, of being, the universes.

Prabhupāda: What is that?

Woman guest: Polemic. The counterpoint. You have darkness on one side, light on the other. Ignorance, if you want, is this aspect, identify this ignorance as darkness.

Puṣṭa Kṛṣṇa: I think the question is why do you consider the body as a disease?

Prabhupāda: Because there is birth, death and old age. This is disease.

Woman: But if it's only one form of energy, why, one certain level of energy, and energy never gets lost.

Prabhupāda: No, there are two . . .

Woman guest: Even people die, it surely, sir, is only a different level of energy, a different form of energy. Energy never . . .

Prabhupāda: Yes. That I have already explained, material energy and spiritual energy. In the material energy you have got all these birth, death, old age and disease. In the spiritual energy there is no such thing. So we have to go to the spiritual energy.

Woman guest: What do you call disease?

Puṣṭa Kṛṣṇa: You are eternal spirit soul, and you have to undergo birth and death. That's an unnatural condition, just like a fever is an unnatural condition for a healthy person. That's a disease.

Woman guest: But why should the supreme energy make it a disease? It's been ordained to have that, the form of the body . . .

Prabhupāda: Disease you contact. Nobody forces you to contact disease. When you become diseased, you contaminate some infection, not that anyone forces you to contaminate. So when you come to the material world, it is your own disease.

Woman guest: But it is a disease if you have to be reborn. It's reincarnation then, going to another form of disease again. But you will not . . . haven't attained the spiritual, complete spiritual . . .

Prabhupāda: Yes. Then you'll be cured of this material disease. That is Kṛṣṇa consciousness movement.

Puṣṭa Kṛṣṇa: Any other questions?

Guest (2): You mentioned that one must not speculate about God, and also you mentioned that one must try to be sinless. Wouldn't the idea of sinless be a speculation of God?

Puṣṭa Kṛṣṇa: Wouldn't the idea of sinless . . .?

Guest (2): Be a speculation of God, if you say that God is . . .

Puṣṭa-kṛṣṇa: You've said, Śrīla Prabhupāda, that one should not speculate about God and that one should be sinless. To be sinless, is that a speculation of God?

Guest (2): Isn't the idea of sinless . . . we are . . . we live in sin. We do not know what sin is. So wouldn't the idea of living without sin be speculation? How do we know what sin is or not sin?

Puṣṭa Kṛṣṇa: We live in sin, so is it not speculation to consider a sinless state?

Prabhupāda: Yes. If you speculate, then also you will not be in position to understand what is sin and what is pious. Therefore you have to hear from the authority. Just like Kṛṣṇa says, ''yajña-dāna-tapaḥ kriya na tyājyam'': "These four things should not be given up, performing sacrifices, giving in charity, and practicing ''tapasya''." So you cannot speculate. You take the instruction from authority and try to do it. It is not speculation. It is receiving the instruction from the authority.

Guest (2): But because we do not know what sin is, wouldn't whatever the authority said be purely an idea to us?

Prabhupāda: So they do not know; therefore they must search out if he is serious.

Guest (2): But is there no way of finding out what is good and bad besides obeying ''guru'', and the . . . (indistinct) . . . because to follow the ''guru ''would obviously be to create frustration.

Prabhupāda: Hmm?

Puṣṭa Kṛṣṇa: Is there some way to find out good without following the rules and regulations laid down by the authorities?

Prabhupāda: No, that is not possible. You cannot violate the rules and regulation. That is not possible.

Puṣṭa Kṛṣṇa: He says that to follow the rules is to be frustrated.

Prabhupāda: Why frustrated? So many people are following the rules and regulation. What is the frustration?

Guest (2): (indistinct) . . . if you follow rules, then isn't it obvious that you must be frustrated? You want to do something, but the rule says, "No, you must not do it."

Prabhupāda: That is ''tapasya''. I want to do something, but the rule says: "Do not do," so I'll have to do it. This is called ''tapasya''. I have no intention to do it, but because it is ordered by the authority, I have to do it. Just like the law. In the street you find it convenient to go by one side of the road, but the law says: "Keep to the right." So you don't like it, still, you have to go.

Guest (2): (indistinct) . . . apply the standards later on what is good and bad. And to follow those standards means a great frustration. And a great frustration in this life, isn't that . . . (indistinct) . . . in this world?

Puṣṭa Kṛṣṇa: He says that to follow the rules and regulations . . . these rules and regulations, they have been forced upon us in our upbringing . . .

Guest (2): And also that are forced upon us in any religion.

Puṣṭa Kṛṣṇa: And he says also in religion, rules and regulations are forced upon us. And does this not bring frustration because we are doing something we may not like to do? Is that your question?

Prabhupāda: That I have already explained. This is called ''tapasya''. You have to do something which you may not like to do. That is ''tapasya''.

Guest (2): (indistinct) . . . you do not like to do.

Prabhupāda: That is advised: ''tapo divyaṁ putrakā''. ''Yajña-dāna-tapaḥ kriyaḥ ''([[SB 5.5.1|SB 5.5.1]]). This is called ''tapasya''. I do not like to do something, but I have to do it because I have accepted somebody as authority. This is ''tapasya''. So this has to be practiced. But it will be easier by chanting this Hare Kṛṣṇa ''mantra''. There will be no . . . just like these boys, European, American boys, they are strictly following the rules and regulation, but it has become not very difficult, very easy, because they are chanting Hare Kṛṣṇa. That is the only method.

Guest (2): But is not to accept authority, the authority of God, is that not to speculate about God? How do we know . . . how can I accept authority without knowing what God is? As soon as we say, "I know God," then obviously I am speculating . . . (indistinct)

Prabhupāda: Hmm?

Puṣṭa Kṛṣṇa: His question is, "Is it not speculation to say that one knows God? As soon as he thinks that he knows God . . ."

Prabhupāda: You know also God. You know also God.

Guest (2): No, I don't.

Prabhupāda: No, you are . . . or do you think you are independent of God?

Guest (2): I don't know what God is.

Prabhupāda: No, no, you do not know. Why you do not know? You do not know that you are not independent?

Guest (2): No, I do not know God.

Prabhupāda: But are you not going to die? Can you check your death? You will be forced to die, so how do you say that you are independent?

Guest (2): I haven't died, so I don't know what it is to die. So I don't know . . .

Prabhupāda: He does not know what is the meaning of death?

Guest (2): No. For me, personally, I do not know what death is.

Prabhupāda: "For me" means you are a special person.

Guest (2): Nobody knows what death is.

Prabhupāda: Everyone knows what is death. Everyone is afraid of death. If you do not know, then I do not know whether you are human being or . . . (laughter)

Guest (2): No, because it's speculation about God. We see people die, but if we do not know, if we do not experience with our emotions what . . . (indistinct)

Prabhupāda: So you have to learn it; then you talk. You have to learn it. What you do not know, you have to learn it.

Guest (2): Then how do you learn about God if you do not know what God is?

Prabhupāda: You have to learn it. That I have said. But everyone knows that he is not independent. He is dependent. Just like you are young man. If you say: "I will not become old man," that is false. You will have to become old man. Therefore you are dependent. Why don't you think like that?

Guest (2): I don't say that I won't be.

Prabhupāda: Nobody wants to become an old man, but he is forced to become old man. How do you know that you are independent? You are dependent.

Guest (2): I'm not afraid of becoming old.

Prabhupāda: You may not be, but others are. They do not like to be old man and suffer the old man's position. (break) He says that:

:''māṁ hi pārtha vyapāśritya''
:''ye 'pi syuḥ pāpa-yonayaḥ''
:''striyo vaiśyās tathā śūdrās''
:''te 'pi yānti parāṁ gatiṁ''
:([[BG 9.32 (1972)|BG 9.32]])

''Striya ''means woman. So there is no restriction for going back to home, back to Godhead, for anyone, and what to speak of man, woman—anyone. If he wants to go back, there is no restriction. ''Te 'pi yānti parāṁ gatim''. ''Māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ''. This is the difference. For God there is no discrimination. Women, men have equal rights to become godly and back to home, back to Godhead.

Guest (3): Gurujī, I should like to know how you reconcile the void . . . (indistinct) . . . God is infinite, and He is all places, and you said just now that God has form. To have form would mean that He has . . . (indistinct) . . . He is finite . . . and how could you reconcile these two: He is formless, and He has form. He has form and yet infinite? There's confusing . . .

Prabhupāda: The reconciliation I have explained several times. Just like the sun globe, the sun-god and the sunshine. They are one, the light and heat. But still, sunshine is not the sun globe, and sun globe is not the sun-god. This is reconciliation. Anyone can understand. The three things, they are one by heat and light, but at the same time, when the sunshine is within your room it does not mean the sun globe is within your room or the sun god is within your room. This is the reconciliation.

Woman guest (4): Do you believe that Jesus and Buddha and Kṛṣṇa are all manifestations of the same God? Or do you believe Kṛṣṇa is the only . . .?

Puṣṭa Kṛṣṇa: Do we believe that Jesus and Buddha and Kṛṣṇa are all manifestations of the same God, or do we believe that Kṛṣṇa is the only one?

Prabhupāda: No. They are manifestation of God. That is all right. We say, ''keśava dhṛta-buddha-śarīra jaya jagadīśa hare'': "O my Lord Buddha, now you have come as Buddha, but you are the same Kṛṣṇa." We pray like that.

Guest (5): I would like to ask this question. You said that the mere repetition Hare Rāma, Hare Kṛṣṇa helps us along with the path of God realization. Take a simple thing, like assuming I was hungry and I said: "Food, food, food." That will not necessarily fill me. I'll still be hungry. How could the mere repetition of words bring about God realization?

Prabhupāda: "Food, food, food." (laughter) That is the difference between God's name and material name. In the material name, the food, the name of food and actually food—rice, ''ḍāl'', ''cāpāṭi'', food—they are different. They are different. But in the spiritual world, God and His name is the same.

Guest (5): But the significance that we give to the word "food" is the creation of man's mind. The word "God" is also the creation of man's mind. We attach spiritual significance to one word and not to the other. But if you speak of everything emanating from God, that ultimately means everything He is.

Prabhupāda: Yes. So if you become intelligent more, then you'll inquire, "Wherefrom the food comes?" At the present moment you may chant "Food, food, food," and you get food. Then if you are intelligent, you'll inquire, "Wherefrom the food came?" That is the next step.

Guest (5): And I understand food must come from the earth, but the . . .

Prabhupāda: Food is coming from God. That you do not know. You are simply interested with food, but you do not know wherefrom the food is coming. That is your innocence. If you are advanced student, then your next inquiry will be, "Wherefrom the food comes?" Then you'll come to God. At the lower stage you are interested with food, but in the higher stage you'll be interested wherefrom the food comes. That is intelligence.

Guest (5): I'm not denying that one has to go through that stage. The other question I'd like to ask you . . .

Prabhupāda: You want to stay in the food stage, that's all. (laughter) So we are advising go further, more. That is our advice.

Guest (5): (indistinct) . . . in going further. I'd like to know . . .

Prabhupāda: No. This is intelligence. If you are interested in food, that's all right. Everyone is interested in food. The child, he is interested with food only. Anything he gets, he puts into the mouth. He is interested in food. But when he grows up he understand that the food is supplied by the father, by the mother. That is progress of life. If you don't want progress, if you want to remain in the childhood stage, that is another thing.

Guest (5): One other question I have. That is, the question earlier . . . that is the question of authority. We have a spiritual master who takes it upon himself to tell us, the ignorant, what we should do. What things makes the spiritual master realize that he is the one master to show the ignorant that this is the path? Isn't it perhaps too much reponsibility to take it upon ourself, giving oneself this authority? Because as yourself finds out that . . . (indistinct)

Prabhupāda: What is that?

Puṣṭa Kṛṣṇa: His question is that . . .

Prabhupāda: God is infinite?

Puṣṭa Kṛṣṇa: What is the special quality that makes one a spiritual master to describe the infinite, when God is beyond speculation?

Prabhupāda: God is beyond speculation, that's it. But the spiritual master says what God says. He does not change. That is spiritual master. Just like a child, he asks his father, "Father, what is this?" The father says: "My dear child, it is microphone." So when the child says: "It is microphone," this is correct, although he is child. So spiritual master means he says in ''toto ''what he hears from God. That's all. That is spiritual master. He does not make any speculation. That is the qualification of spiritual master. He speaks what he has heard from God. That's all.

Guest (5): But isn't that an assumption also that he has heard from God, not acts from his own conditioning?

Prabhupāda: God cannot be all. God is one. God means He has no equal, He has no . . . nobody above Him. That is God, ''asamaurdhva''. Nobody is more than God; nobody is equal to God. Therefore God is one.

Guest (6): If we assume that the Vedic scriptures are the, well, the realizations of realized souls and that these come from God, we have to work with the assumption that these literatures are actually telling us about God. And if we have to read the literatures and experience these truths, it is not necessarily truth as such, but maybe the condition that we have been rendered to by . . . (indistinct)

Prabhupāda: In the Vedic literature the father, the teacher, the king, they are advised to look upon them as God. This is for the common person. But when he is advanced, then he goes above, that there is God above father, above king, above teacher. So according to the stages, there are different literatures in the Vedic knowledge. Sometimes demigods are also accepted. So they have also got power, but . . . controller, they are also controller, but the ultimate controller is fixed up—''īśvaraḥ paramaḥ kṛṣṇaḥ ''(Bs. 5.1). "The supreme controller is Kṛṣṇa." That is the verdict of the ''Vedas''. ''Īśvaraḥ paramaḥ kṛṣṇaḥ''. In the ''Bhagavad-gītā'' it is said, ''mattaḥ parataraṁ nānyat ''([[BG 7.7 (1972)|BG 7.7]]): "There is no more superior controller or person than Me." So that is Absolute. Everywhere you will find. Suppose if you accept me God, but I am controlled by somebody else, so I am not absolute God. But if you can find out somebody—He is not only controller, but He is not controlled by anyone—then He is absolute God. That is Kṛṣṇa.

Guest (6): Thank you.

Prabhupāda: Yes. Chant Hare Kṛṣṇa. (end)

750424 - Lecture SB 01.07.07 - Vrndavana

2021-07-22T13:30:24Z

Nirmal:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-04 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Vrndavana]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Vrndavana]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 01|10707]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750424 Lecture - Srila Prabhupada Speaks a Nectar Drop in Vrndavana|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">750424SB-VRNDAVAN - April 24, 1975 - 31:37 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750424SB-VRNDAVAN.mp3</mp3player>

Nitāi: ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya''. (Prabhupāda and devotees repeat) (leads chanting of verse, etc.)

:''yasyāṁ vai śrūyamāṇāyāṁ''
:''kṛṣṇe parama-pūruṣe''
:''bhaktir utpadyate puṁsaḥ''
:''śoka-moha-bhayāpahā''
:([[SB 1.7.7|SB 1.7.7]])
(break) (00:42)

"(Simply by giving aural reception to this Vedic literature,) . . . the feeling for loving devotional service to Lord Kṛṣṇa, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness."

Prabhupāda:

:''yasyāṁ vai śrūyamāṇāyāṁ''
:''kṛṣṇe parama-pūruṣe''
:''bhaktir utpadyate puṁsaḥ''
:''śoka-moha-bhayāpahā''
:([[SB 1.7.7|SB 1.7.7]])

In the previous verse we have discussed how to be free from the unwanted association, ''anartha. Anartha upaśamaṁ sākṣāt'' ([[SB 1.7.6|SB 1.7.6]]). Material life means to be involved with so many unwanted things. That is material life. At the present moment, especially in this Kali-yuga, we are very, very much fallen. ''Mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ'' ([[SB 1.1.10|SB 1.1.10]]). ''Prāyeṇa alpa āyuṣaḥ kalāv asmin yuge janāḥ''. So this human life is especially meant for cultivating Kṛṣṇa consciousness, or spiritual understanding of life. Unfortunately, we are very, very slow, ''manda. Manda'' means bad, fallen, abominable. The whole population in this age, they are very, very fallen, ''manda''. Why ''manda''? They have advanced so much in material comforts. That is not required. Real requisition is how to develop our spiritual understanding. That is wanted. But they are not interested, ''manda. Manda'' means slow or very, very bad. They do not know.

People say . . . Just like you go in European and American cities for chanting Hare Kṛṣṇa, and especially the Indian gentlemen, they come. They laugh. They say, "What is this? We have rejected the so-called Hare Kṛṣṇa chanting, and these people have taken, and chanting in the street." They think that . . . Many students in Europe and America, Indian students I mean to say, they put forward that question to me, "Swāmījī, how this Hare Kṛṣṇa ''mantra'' will help us? At the present moment we require technology." They challenge me. Of course, I reply. This is the position of India. They have given up Hare Kṛṣṇa. They are working very hard for getting some money for bread. It is said in the ''śāstra'' that in the Kali-yuga people will have to work so hard, like an ass, to get their morsel of food. We have seen in Calcutta, somebody with sacred thread, he was pulling ''ṭhelā'' and perspirating. And somebody known to him, he said, "Paṇḍitjī, ''paye lagun''," means "I offer my respect to you," and the ''ṭhelā-wālā'' says, "''jita raho''." This is the position. A ''brāhmaṇa'' is pulling ''ṭhelā''; it is working like an ass. Pulling ''ṭhelā'' is not the business of human being, but although he thinks himself to be a ''brāhmaṇa'', he is engaged in pulling ''ṭhelā''. This is Kali's position, ''manda. Mandāḥ manda-matayo manda-bhāgyāḥ'' ([[SB 1.1.10|SB 1.1.10]]), unfortunate. Unfortunate.

Therefore Ṛṣabhadeva has forbidden, that "This life, human form of life, is not meant for working so hard like hogs and dogs." ''Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye'' ([[SB 5.5.1|SB 5.5.1]]). This is the advice. But we are advancing in civilization—to get our food, we have to work so hard. This is condemnation of life. Human life should be very peaceful, and without any hard work we shall get our food and save time for advancing in Kṛṣṇa consciousness. That is human life, not that for sense gratification we work so hard like an ass. This is called ''anartha''. ''Anartha'' means unwanted things. We can see practically. The birds and beasts, they are living very easy and comfortable life without any problem. They rise early in the morning regularly. You have seen. As soon as there is little light, immediately they will rise up and they will talk amongst themselves and go, one tree to another, and he will eat one or two fruits, little fruits, ample fruit. They have no scarcity of food. And live very pleasantly. For eating, sleeping, sex life, they have no problem. These are primary necessities of life. Why there should be problem for these things? But in the human society there is problem. That is called the effect of Kali-yuga. Effect of Kali-yuga means the so-called advancement of material civilization means to become godless, immoral, and they must suffer. That is going on.

So we are increasing our ''anarthas, anarthas'', and we are becoming entangled in the cycle of birth and death. ''Bhūtvā bhūtvā pralīyate'' ([[BG 8.19 (1972)|BG 8.19]]). Once we take a certain type of body, we enjoy or suffer for some time; then again we have to give up this body, ''tathā dehāntara-prāptiḥ'' ([[BG 2.13 (1972)|BG 2.13]]), and there is no guarantee what sort of body you are going to get. But it is certain that you are going to get a body. And that may be offered to you by the laws of nature. It may be an important . . . more important body than what we have got just now, or it may be less important. It may be cats and dog or hog, and it may be the body of demigod. That is according to ''karma''. So in this way we are passing our life eternally. ''Bhūtvā bhūtvā pralīyate''. We get one type of body, and again we give it up. ''Dehāntara-prāptiḥ''. This is called ''anartha, anartha. Anartha upaśamam''. What is that ''anartha''? This is ''anartha''. Why shall I get a new type of body? I am eternal. ''Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre'' ([[BG 2.20 (1972)|BG 2.20]]). Why I am getting this temporary body? This is called ''brahma-jijñāsā''.

Unless a man is awakened to this consciousness, "Why?"—''Kena Upaniṣad''—he is not human being; he is animal. The animal cannot question. The dog cannot question that "Why I have got this dog's body, and my master has got the human body?" No. He has no such knowledge. But if a human being cannot consider that "I am also an animal, and this dog is also animal. I am situated so comfortably, and the dog is loitering in the street for a little food. Why this condition . . .?" So ''śāstra'' says, ''tathā dehāntara-prāptiḥ'' ([[BG 2.13 (1972)|BG 2.13]]). One should think that "If I get another body, whether I shall get the dog's body or a human body or demigod's body?" That is consideration. That is intelligence. Not that "Because I have got this American comfortable body or Indian comfortable body, I should be very much satisfied and do whatever nonsense I think." No. We are under the grip of the stringent laws of material nature. ''Kāraṇaṁ guṇa-saṅgaḥ asya sad-asad-janma-yoniṣu'' ([[BG 13.22 (1972)|BG 13.22]]). This is human intelligence. One should not be satisfied with this comfortable or so-called educated human body. We should be prepared what we are going to get next. That is real knowledge. Because it is ''anartha. Anartha'' means unwanted. "Why shall I get at all any body? I am eternal; I must live eternally." That is human knowledge. That is called ''brahma-jijñāsā''.

So Vyāsadeva, ''vidvān . . . Vidvāṁś cakre sātvata-saṁhitām'' ([[SB 1.7.6|SB 1.7.6]]). He is learned; we are all fools. ''Yasyāṁ vai śrūyamāṇāyām'' ([[SB 1.7.7|SB 1.7.7]]). If we . . . He has made for us. He is compassionate. ''Strī-śūdra-dvija-bandhūnām'' ([[SB 1.4.25|SB 1.4.25]]). Those who are actually advanced ''brāhmaṇa'', they take care of. But those who are not ''brāhmaṇas—strī, śūdra, vaiśya'' and ''dvija-bandhu . . . Dvija-bandhu'' means born in higher family, ''brāhmaṇa, kṣatriya'' or ''vaiśya'', but does not take care of the real values of life or does not know what is spiritual life. He is called ''dvija-bandhu. Dvija-bandhu'' means "a friend of a ''dvija''." He cannot be called the born of a ''dvija''. This particular name is very significant, ''dvija-bandhu''. Just like a son of a high-court justice. You can call him the son of the justice, but he is not justice. Similarly, a son born in ''brāhmaṇa'' family, ''kṣatriya'' family, higher circle, if he does not act like that, then he should be called according to his qualification. ''Tat tenaiva vinirdiśet yady anyatra vinirdiśet'' ([[SB 7.11.35|SB 7.11.35]]). This is the instruction of Nārada Muni. If the son of a ''brāhmaṇa'' has acquired the qualities of a ''śūdra'', then he should be called a ''śūdra'', not a ''brāhmaṇa''. Unfortunately the . . . in India especially, where we have got all the ''śāstras'', against the ''śāstras'', without any qualification of a ''brāhmaṇa'' one is claiming to be ''brāhmaṇa''. In Mahārāja Pṛthu's time, he was especially supervising whether a ''brāhmaṇa'' is engaged in his brahminical activities, whether a ''kṣatriya'' is engaged in his ''kṣatriya'' activities. Not that a ''brāhmaṇa'' is engaged in ''śūdra'' activities and he should be called a ''brāhmaṇa''. That was restricted formerly.

So if we want to become free from ''anartha'', then we must follow the Vedic way of civilization. ''Guṇa-karma-vibhāgaśaḥ. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāg'' . . . ([[BG 4.13 (1972)|BG 4.13]]). According . . . The other day I was suggesting the governor that "Open ''varṇāśrama'' college." As we are training a medical practitioner and an engineer or any particular type of line, similarly, there must be training school and college where a person or a boy may be educated as a ''brāhmaṇa'' or as a ''kṣatriya''. It is very simple thing. We should not . . . I was suggesting, "The secular government does not mean that let people do whatever he likes." No. ''Yata mata tata patha''. No, that is not . . . A government's duty is, if anyone is proclaiming himself a Hindu, the government must see that he is acting as a Hindu. If a person is claiming to be Mussulman, he must act as a Mussulman. That is secular government. Secular government may be impartial, but it is not the government's duty to let the people to be whimsical: "Whatever he likes, he can do." No. That is not civilization. So we were discussing on this point.

So these ''anarthas'' will increase as long as we are godless rascals and demons. Therefore here it is suggested, ''anartha upaśamaṁ sākṣād bhakti-yogam adhokṣaje''. If you want to be a right gentleman, means according to your position . . . If you are a ''brāhmaṇa'', you should act as a ''brāhmaṇa''; if you are a ''kṣatriya'', you should act as a ''kṣatriya''; if you are a ''vaiśya'', you act as a ''vaiśya''; and if you are none of them, then you are a ''śūdra''. In this way, if we live like a gentleman, then we can make progress further in spiritual advancement. If we live foolishly, whimsically, as we like, ''yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ'' ([[BG 16.23 (1972)|BG 16.23]]), whatever we like, and others engaged, "Yes, whatever you do, it is right," ''yata mata tata patha'', this is rascaldom. No, you must act according to the ''śāstra''. But there may be question that "Whether it is possible now to revive the old cultural position?"

Caitanya Mahāprabhu therefore not condemned, but rejected. When He was talking with Śrī Rāmānanda Rāya, so Caitanya Mahāprabhu was putting question, and Rāmānanda Rāya was answering. So in the beginning Caitanya Mahāprabhu enquired from Rāmānanda Rāya, "What is the aim of life?" ''Sādhya-sādhana''. "What is the aim of life, and how to achieve it?" So Rāmānanda Rāya, he was a learned scholar and devotee, he prescribed the ''varṇāśrama-dharma''. He said, "This is the beginning of human life." And he quoted a verse from the ''Viṣṇu Purāṇa'',

:''varṇāśramācāravatā''
:''puruṣeṇa paraḥ pumān''
:''viṣṇur ārādhyate''
:''nānyat tat-toṣa-kāraṇam''
:([[CC Madhya 8.58|CC Madhya 8.58]])

Because our aim of life is to approach Lord Viṣṇu. ''Na te viduḥ svārtha-gatiṁ hi viṣṇum'' ([[SB 7.5.31|SB 7.5.31]]). The modern civilization, they do not know it, ''na te viduḥ'', that what is the aim of life. The aim of life is to satisfy Lord Viṣṇu. This the aim of life. Just like ordinarily, the common citizen, a good citizen, his duty is to abide by the laws of the state. That is called good citizen. And if you do not become a good citizen, then you are put into the prison house, good citizen and bad citizen. Similarly, the aim of human life is to approach Viṣṇu.

But the materialistic person, they do not care for the Supreme Personality of Godhead, but they manufacture their own plan with materialistic idea. ''Durāśayā ye bahir-artha . . . Bahir-artha'', the external necessity, that is called ''bahir-artha''. The ''bahir-artha'' and ''anartha'' is the same thing. Because that is not necessity. We are born under certain laws of the nature. Now instead of trying to improve this . . . That cannot be improved, because the destiny is there. If you are to enjoy a certain type of happiness, it is there already with your birth. A particular type of body which you have obtained, that is already there. You don't require to improve it. It will never be improved. So our main business is how to improve in spiritual life. That is required. Materially . . . But if you improve in spiritual life, then if you have got any desire for material improvement, that will be automatically served. You don't require to try for it separately.

:''tasyaiva hetoḥ prayateta kovido''
:''na labhyate yad bhramatām upary adhaḥ''
:''tal labhyate duḥkhavad anyataḥ sukhaṁ''
:''kālena sarvatra gabhīra-raṁhasā''
:([[SB 1.5.18|SB 1.5.18]])

This is the conclusion of the ''śāstra'', that "You have got this human form of life. Your only business is how to advance in spiritual consciousness, or Kṛṣṇa consciousness. This is your only business."

But because we are surrounded by so many unwanted things, ''anartha'', we are becoming entangled in the cycle of birth and death and old age and disease in different forms. So we do not know it. Most people, they do not know it. Therefore Vyāsadeva, ''lokasya ajānataḥ''. Because these fools and rascals, they do not know it, therefore he has compiled the ''sātvata-saṁhitā, Śrīmad-Bhāgavatam''. And the next, it is recommended,

:''yasyāṁ vai śrūyamāṇāyāṁ''
:''kṛṣṇe parama-pūruṣe''
:''bhaktir utpadyate puṁsaḥ''
:''śoka-moha-bhayāpahā''
:([[SB 1.7.7|SB 1.7.7]])

The ''bhakti-yoga'' means to become free from these ''anarthas'', unwanted things we have created. Now, how it will be . . . how we shall become free from the ''anarthas'', that is recommended, ''yasyāṁ vai śrū ''. . . "That ''sātvata-saṁhitā, Śrīmad-Bhāgavatam'', if we hear regularly . . ." ''Yasyāṁ vai śrūyamāṇāyām''. Simply by hearing. You don't require to understand even; the hearing is so powerful. That is stated in other place, ''śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ'' ([[SB 1.2.17|SB 1.2.17]]). ''Kṛṣṇa-kathā'' is ''puṇya-śravaṇa-kīrtanaḥ''. If you simply hear and talk about Kṛṣṇa, you become pious, pious. Even if you don't understand the Sanskrit or English, simply if we become eager to hear about Kṛṣṇa, then you become pious. It is so powerful.

Therefore it is recommended, ''yasyāṁ vai śrūyamāṇāyām. Nityaṁ bhāgavata-sevayā'' ([[SB 1.2.18|SB 1.2.18]]). This should be our practice. We are giving this ''Bhāgavata'' translation all over the world. You will be surprised that we are selling more than thirty, forty ''lakhs'' of rupees per month. This movement is helping the whole human civilization. So ''yasyāṁ vai'' . . . If one purchases . . . That is our propaganda. Some way or other, we are giving one book. This is in the matter of following the footprints of our Guru Mahārāja. Our Guru Mahārāja, Bhaktisiddhānta Sarasvatī Gosvāmī, he was publishing one small paper, Dainika Nadiya Prakash, in Bengali. And if a ''brahmacārī'' would go and sell a few copies, he would be very, very glad. He would be very, very glad. And similarly, he advised me also that "If you get some money, publish book." And he used to say that "This press propaganda, the publication propaganda, is ''bṛhad-mṛdaṅga''." So just to satisfy him we are trying to publish this ''Śrīmad-Bhāgavatam, Bhagavad-gītā, Bhakti-rasāmṛta-sindhu, Caitanya-caritāmṛta''—very, very authoritative books—in English. And by the grace of Kṛṣṇa, it is unique in the history that religious book can be sold forty ''lakhs'' of rupees per month. It is record-breaking. There is no such instance. Because we are trying to give the opportunity, ''yasyāṁ vai śrūyamāṇāyām'' ([[SB 1.7.7|SB 1.7.7]]). Simply by hearing he will become pious. People are suffering on account of becoming impious. So one cannot understand what is God, what is Kṛṣṇa, unless he has finished his impious activity.

:''yeṣāṁ tv anta-gataṁ pāpaṁ''
:''janānāṁ puṇya-karmaṇām''
:''te dvandva-moha-nirmuktā''
:''bhajante māṁ dṛḍha-vratāḥ''
:([[BG 7.28 (1972)|BG 7.28]])

This is the principle, that you cannot keep men in their impious activities, at the same time he becomes religious, or God conscious. That is not possible. That is not possible. So Caitanya Mahāprabhu has prescribed a very easy method to become pious. That is the chanting of Hare Kṛṣṇa ''mahā-mantra. Ceto-darpaṇa-mārjanam'' ([[CC Antya 20.12|CC Antya 20.12]]). The real disease is within our heart. ''Hṛd-roga-kāma. Hṛd-roga-kāma'' ([[CC Antya 5.45-46|CC Antya 5.45-46]]). We have got a disease, heart disease. What is that? ''Kāma'', lusty desires. That is called ''hṛd-roga-kāma''. So we have to cure this heart disease, ''hṛd-roga-kāma''. And that will be done simply by chanting and hearing the Hare Kṛṣṇa ''mantra''. ''Ceto-darpaṇa-mārjanam''. The heart is all right, but it is covered by the material dirty things, namely the three ''guṇas: sattva-, raja-, tamo-guṇa''. But by hearing simply ''Śrīmad-Bhāgavatam'', by hearing chanting of Hare Kṛṣṇa ''mantra'', you will be purified. ''Nityaṁ bhāgavata-sevayā. Naṣṭa-prāyeṣu abhadreṣu nityaṁ bhāgavata-sevayā'' ([[SB 1.2.18|SB 1.2.18]]). ''Nityaṁ bhāga'' . . . If we take this opportunity . . . We are opening centers all over the world just to give the people this opportunity, ''nityaṁ bhāgavata-sevayā. Anartha upaśamaṁ sākṣād bhakti-yogam'' ([[SB 1.7.6|SB 1.7.6]]). Then, as soon as the heart is cleansed by hearing about Kṛṣṇa . . . Caitanya Mahāprabhu recommends that: ''yāre dekha, tāre kaha kṛṣṇa-upadeśa'' ([[CC Madhya 7.128|CC Madhya 7.128]]). This ''Śrīmad-Bhāgavatam'' is also ''kṛṣṇa-upadeśa'' because by hearing ''Śrīmad-Bhāgavatam'', you will be interested in Kṛṣṇa: ''upadeśa'' about Kṛṣṇa. That is also ''kṛṣṇa-upadeśa'', and the ''upadeśa'', instruction, given by Kṛṣṇa, that is also ''kṛṣṇa-upadeśa''.

So this is the mission of Śrī Caitanya Mahāprabhu, that you go and preach and make propaganda about ''kṛṣṇa-upadeśa''. This is Kṛṣṇa consciousness movement. We are teaching all our men how to spread ''kṛṣṇa-upadeśa'', how to spread Kṛṣṇa consciousness. Then ''anartha upaśamaṁ sākṣāt''. Then all the unwanted things he has contaminated will be finished. Then pure consciousness . . . Pure consciousness is Kṛṣṇa consciousness. Pure consciousness means to understand that "I am very much intimately connected with Kṛṣṇa as part and parcel." Just like my finger is very intimately connected with my body. Intimate . . . If there is little pain in the finger, I become so much disturbed because I have got intimate connection with this finger. Similarly, we have got intimate connection with Kṛṣṇa, and we are fallen. Therefore Kṛṣṇa also feels little pain, and therefore He comes down:

:''paritrāṇāya sādhūnāṁ''
:''vināśāya ca duṣkṛtām''
:''dharma-saṁsthāpanārthāya''
:''sambhavāmi yuge yuge''
:([[BG 4.8 (1972)|BG 4.8]])

Kṛṣṇa is feeling pain. So you become Kṛṣṇa conscious, then Kṛṣṇa will feel pleasure. That is Kṛṣṇa consciousness movement.

Thank you very much.

Devotees: ''Jaya'' Prabhupāda. (end).

BG 3.33 (1972)

2021-06-25T09:37:59Z

Nirmal:

[[Category:Bhagavad-gita As It Is (1972) - Chapter 03]]
<div style="float:left">'''[[Bhagavad-gita As It Is (1972)]] - [[BG 3 (1972)|Chapter 3: Karma-yoga]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=BG 3.32 (1972)]] '''[[BG 3.32 (1972)]] - [[BG 3.34 (1972)]]''' [[File:Go-next.png|link=BG 3.34 (1972)]]</div>
{{CompareVersions|BG|3.33|BG 1972|BG 1983+}}
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==== TEXT 33 ====

<div class="devanagari">
:सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि ।
:प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥३३॥
</div>

<div class="verse">
:sadṛśaṁ ceṣṭate svasyāḥ
:prakṛter jñānavān api
:prakṛtiṁ yānti bhūtāni
:nigrahaḥ kiṁ kariṣyati
</div>

==== SYNONYMS ====

<div class="synonyms">
''sadṛśam''—accordingly; ''ceṣṭate''—tries; ''svasyāḥ''—in one's own nature; ''prakṛteḥ''—modes; ''jñānavān''—the learned; ''api''—although; ''prakṛtim''—nature; ''yānti''—undergo; ''bhūtāni''—all living entities; ''nigrahaḥ''—suppression; ''kim''—what; ''kariṣyati''—can do.
</div>

==== TRANSLATION ====

<div class="translation">
Even a man of knowledge acts according to his own nature, for everyone follows his nature. What can repression accomplish?
</div>

==== PURPORT ====

<div class="purport">
Unless one is situated on the transcendental platform of Kṛṣṇa consciousness, he cannot get free from the influence of the modes of material nature, as it is confirmed by the Lord in the Seventh Chapter [[BG 7.14 (1972)|(BG 7.14)]]. Therefore, even for the most highly educated person on the mundane plane, it is impossible to get out of the entanglement of ''māyā'' simply by theoretical knowledge, or by separating the soul from the body. There are many so-called spiritualists who outwardly pose to be advanced in the science, but inwardly or privately are completely under the particular modes of nature which they are unable to surpass. Academically, one may be very learned, but because of his long association with material nature, he is in bondage. Kṛṣṇa consciousness helps one to get out of the material entanglement, even though one may be engaged in his prescribed duties. Therefore, without being fully in Kṛṣṇa consciousness, no one should suddenly give up his prescribed duties and become a so-called ''yogī'' or transcendentalist artificially. It is better to be situated in one's position and to try to attain Kṛṣṇa consciousness under superior training. Thus one may be freed from the clutches of ''māyā''.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=BG 3.32 (1972)]] '''[[BG 3.32 (1972)]] - [[BG 3.34 (1972)]]''' [[File:Go-next.png|link=BG 3.34 (1972)]]</div>
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BG 3.22 (1972)

2021-06-21T16:11:21Z

Nirmal:

[[Category:Bhagavad-gita As It Is (1972) - Chapter 03]]
<div style="float:left">'''[[Bhagavad-gita As It Is (1972)]] - [[BG 3 (1972)|Chapter 3: Karma-yoga]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=BG 3.21 (1972)]] '''[[BG 3.21 (1972)]] - [[BG 3.23 (1972)]]''' [[File:Go-next.png|link=BG 3.23 (1972)]]</div>
{{CompareVersions|BG|3.22|BG 1972|BG 1983+}}
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==== TEXT 22 ====

<div class="devanagari">
:न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन ।
:नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥२२॥
</div>

<div class="verse">
:na me pārthāsti kartavyaṁ
:triṣu lokeṣu kiñcana
:nānavāptam avāptavyaṁ
:varta eva ca karmaṇi
</div>

==== SYNONYMS ====

<div class="synonyms">
''na''—none; ''me''—Mine; ''pārtha''—O son of Pṛthā; ''asti''—there is; ''kartavyam''—any prescribed duty; ''triṣu''—in the three; ''lokeṣu''—planetary systems; ''kiñcana''—anything; ''na''—no; ''anavāptam''—in want; ''avāptavyam''—to be gained; ''varte''—engaged; ''eva''—certainly; ''ca''—also; ''karmaṇi''—in one's prescribed duty.
</div>

==== TRANSLATION ====

<div class="translation">
O son of Pṛthā, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I need to obtain anything—and yet I am engaged in work.
</div>

==== PURPORT ====

<div class="purport">
The Supreme Personality of Godhead is described in the Vedic literatures as follows:

:tam īśvarāṇāṁ paramaṁ maheśvaraṁ
:taṁ devatānāṁ paramaṁ ca daivatam
:patiṁ patīnāṁ paramaṁ parastād
:vidāma devaṁ bhuvaneśam īḍyam

:na tasya kāryaṁ karaṇaṁ ca vidyate
:na tat-samaś cābhyadhikaś ca dṛśyate
:parāsya śaktir vividhaiva śrūyate
:svā-bhāvikī jñāna-bala-kriyā ca.

"The Supreme Lord is the controller of all other controllers, and He is the greatest of all the diverse planetary leaders. Everyone is under His control. All entities are delegated with particular power only by the Supreme Lord; they are not supreme themselves. He is also worshipable by all demigods and is the supreme director of all directors. Therefore, He is transcendental to all kinds of material leaders and controllers and is worshipable by all. There is no one greater than Him, and He is the supreme cause of all causes."

"He does not possess bodily form like that of an ordinary living entity. There is no difference between His body and His soul. He is absolute. All His senses are transcendental. Any one of His senses can perform the action of any other sense. Therefore, no one is greater than Him or equal to Him. His potencies are multifarious, and thus His deeds are automatically performed as a natural sequence." (''Śvetāśvatara Upaniṣad 6.7-8'')

Since everything is in full opulence in the Personality of Godhead and is existing in full truth, there is no duty for the Supreme Personality of Godhead to perform. One who must receive the results of work has some designated duty, but one who has nothing to achieve within the three planetary systems certainly has no duty. And yet Lord Kṛṣṇa is engaged on the Battlefield of Kurukṣetra as the leader of the ''kṣatriyas'' because the ''kṣatriyas'' are duty-bound to give protection to the distressed. Although He is above all the regulations of the revealed scriptures, He does not do anything that violates the revealed scriptures.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=BG 3.21 (1972)]] '''[[BG 3.21 (1972)]] - [[BG 3.23 (1972)]]''' [[File:Go-next.png|link=BG 3.23 (1972)]]</div>
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BG 5.18 (1972)

2021-06-13T15:39:18Z

Nirmal:

[[Category:Bhagavad-gita As It Is (1972) - Chapter 05]]
<div style="float:left">'''[[Bhagavad-gita As It Is (1972)]] - [[BG 5 (1972)|Chapter 5: Karma-yoga — Action in Krsna Consciousness]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=BG 5.17 (1972)]] '''[[BG 5.17 (1972)]] - [[BG 5.19 (1972)]]''' [[File:Go-next.png|link=BG 5.19 (1972)]]</div>
{{CompareVersions|BG|5.18|BG 1972|BG 1983+}}
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==== TEXT 18 ====

<div class="devanagari">
:विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि ।
:शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥१८॥
</div>

<div class="verse">
:vidyā-vinaya-sampanne
:brāhmaṇe gavi hastini
:śuni caiva śva-pāke ca
:paṇḍitāḥ sama-darśinaḥ
</div>

==== SYNONYMS ====

<div class="synonyms">
''vidyā''—education; ''vinaya''—gentleness; ''sampanne''—fully equipped; ''brāhmaṇe''—in the ''brāhmaṇa;'' ''gavi''—in the cow; ''hastini''—in the elephant; ''śuni''—in the dog; ''ca''—and; ''eva''—certainly; ''śvapāke''—in the dog-eater (the outcaste); ''ca''—respectively; ''paṇḍitāḥ''—those who are so wise; ''sama-darśinaḥ''—do see with equal vision.
</div>

==== TRANSLATION ====

<div class="translation">
The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste].
</div>

==== PURPORT ====

<div class="purport">
A Kṛṣṇa conscious person does not make any distinction between species or castes. The ''brāhmaṇa'' and the outcaste may be different from the social point of view, or a dog, a cow, or an elephant may be different from the point of view of species, but these differences of body are meaningless from the viewpoint of a learned transcendentalist. This is due to their relationship to the Supreme, for the Supreme Lord, by His plenary portion as Paramātmā, is present in everyone's heart. Such an understanding of the Supreme is real knowledge. As far as the bodies are concerned in different castes or different species of life, the Lord is equally kind to everyone because He treats every living being as a friend yet maintains Himself as Paramātmā regardless of the circumstances of the living entities. The Lord as Paramātmā is present both in the outcaste and in the ''brāhmaṇa'', although the body of a ''brāhmaṇa'' and that of an outcaste are not the same. The bodies are material productions of different modes of material nature, but the soul and the Supersoul within the body are of the same spiritual quality. The similarity in the quality of the soul and the Supersoul, however, does not make them equal in quantity, for the individual soul is present only in that particular body, whereas the Paramātmā is present in each and every body. A Kṛṣṇa conscious person has full knowledge of this, and therefore he is truly learned and has equal vision. The similar characteristics of the soul and Supersoul are that they are both conscious, eternal and blissful. But the difference is that the individual soul is conscious within the limited jurisdiction of the body, whereas the Supersoul is conscious of all bodies. The Supersoul is present in all bodies without distinction.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=BG 5.17 (1972)]] '''[[BG 5.17 (1972)]] - [[BG 5.19 (1972)]]''' [[File:Go-next.png|link=BG 5.19 (1972)]]</div>
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BG 2.56 (1972)

2021-06-12T14:42:24Z

Nirmal:

BG 2.45 (1972)

2021-06-10T13:12:19Z

Nirmal:

BG 2.44 (1972)

2021-06-10T10:25:51Z

Nirmal:

BG 2.39 (1972)

2021-06-05T17:23:02Z

Nirmal:

[[Category:Bhagavad-gita As It Is (1972) - Chapter 02]]
<div style="float:left">'''[[Bhagavad-gita As It Is (1972)]] - [[BG 2 (1972)|Chapter 2: Contents of the Gita Summarized]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=BG 2.38 (1972)]] '''[[BG 2.38 (1972)]] - [[BG 2.40 (1972)]]''' [[File:Go-next.png|link=BG 2.40 (1972)]]</div>
{{CompareVersions|BG|2.39|BG 1972|BG 1983+}}
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==== TEXT 39 ====

<div class="devanagari">
:एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु ।
:बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥३९॥
</div>

<div class="verse">
:eṣā te 'bhihitā sāṅkhye
:buddhir yoge tv imāṁ śṛṇu
:buddhyā yukto yayā pārtha
:karma-bandhaṁ prahāsyasi
</div>

==== SYNONYMS ====

<div class="synonyms">
''eṣā''—all these; ''te''—unto you; ''abhihitā''—described; ''śāṅkhye''—by analytical study; ''buddhiḥ''—intelligence; ''yoge''—work without fruitive result; ''tu''—but; ''imām''—this; ''śṛṇu''—just hear; ''buddhyā''—by intelligence; ''yuktaḥ''—dovetailed; ''yayā''—by which; ''pārtha''—O son of Pṛthā; ''karma-bandham''—bondage of reaction; ''prahāsyasi''—you can be released from.
</div>

==== TRANSLATION ====

<div class="translation">
Thus far I have declared to you the analytical knowledge of sāṅkhya philosophy. Now listen to the knowledge of yoga whereby one works without fruitive result. O son of Pṛthā, when you act by such intelligence, you can free yourself from the bondage of works.
</div>

==== PURPORT ====

<div class="purport">
According to the ''Nirukti'', or the Vedic dictionary, ''saṅkhya'' means that which describes phenomena in detail, and ''saṅkhya'' refers to that philosophy which describes the real nature of the soul. And ''yoga'' involves controlling the senses. Arjuna's proposal not to fight was based on sense gratification. Forgetting his prime duty, he wanted to cease fighting because he thought that by not killing his relatives and kinsmen he would be happier than by enjoying the kingdom by conquering his cousins and brothers, the sons of Dhṛtarāṣṭra. In both ways, the basic principles were for sense gratification. Happiness derived from conquering them and happiness derived by seeing kinsmen alive are both on the basis of personal sense gratification, for there is a sacrifice of wisdom and duty. Kṛṣṇa, therefore, wanted to explain to Arjuna that by killing the body of his grandfather he would not be killing the soul proper, and He explained that all individual persons, including the Lord Himself, are eternal individuals; they were individuals in the past, they are individuals in the present, and they will continue to remain individuals in the future, because all of us are individual souls eternally, and we simply change our bodily dress in different manners. But, actually, we keep our individuality even after liberation from the bondage of material dress. An analytical study of the soul and the body has been very graphically explained by Lord Kṛṣṇa. And this descriptive knowledge of the soul and the body from different angles of vision has been described here as ''sāṅkhya, in'' terms of the ''Nirukti'' dictionary. This ''sāṅkhya'' has nothing to do with the ''sāṅkhya'' philosophy of the atheist Kapila. Long before the imposter Kapila's ''sāṅkhya'', the ''sāṅkhya'' philosophy was expounded in the ''Śrīmad-Bhāgavatam'' by the true Lord Kapila, the incarnation of Lord Kṛṣṇa, who explained it to His mother, Devahūti. It is clearly explained by Him that the ''Puruṣa'', or the Supreme Lord, is active and that He creates by looking over the ''prakṛti''. This is accepted in the ''Vedas'' and in the ''Gītā''. The description in the ''Vedas'' indicates that the Lord glanced over the ''prakṛti'', or nature, and impregnated it with atomic individuals souls. All these individuals are working in the material world for sense gratification, and under the spell of material energy they are thinking of being enjoyers. This mentality is dragged to the last point of liberation when the living entity wants to become one with the Lord. This is the last snare of ''māyā'' or sense gratificatory illusion, and it is only after many, many births of such sense gratificatory activities that a great soul surrenders unto Vāsudeva, Lord Kṛṣṇa, thereby fulfilling the search after the ultimate truth.

Arjuna has already accepted Kṛṣṇa as his spiritual master by surrendering himself unto Him: ''śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam''. Consequently, Kṛṣṇa will now tell him about the working process in ''buddhi-yoga'', or ''karma-yoga'', or in other words, the practice of devotional service only for the sense gratification of the Lord. This ''buddhi-yoga'' is clearly explained in Chapter Ten, verse ten, as being direct communion with the Lord, who is sitting as Paramātmā in everyone's heart. But such communion does not take place without devotional service. One who is therefore situated in devotional or transcendental loving service to the Lord, or, in other words, in Kṛṣṇa consciousness, attains to this stage of ''buddhi-yoga'' by the special grace of the Lord. The Lord says, therefore, that only to those who are always engaged in devotional service out of transcendental love does He award the pure knowledge of devotion in love. In that way the devotee can reach Him easily in the ever-blissful kingdom of God.

Thus the ''buddhi-yoga'' mentioned in this verse is the devotional service of the Lord, and the word ''sāṅkhya'' mentioned herein has nothing to do with the atheistic ''sāṅkhya-yoga'' enunciated by the impostor Kapila. One should not, therefore, misunderstand that the ''sāṅkhya-yoga'' mentioned herein has any connection with the atheistic ''sāṅkhya''. Nor did that philosophy have any influence during that time; nor would Lord Kṛṣṇa care to mention such godless philosophical speculations. Real ''sāṅkhya'' philosophy is described by Lord Kapila in the ''Śrīmad-Bhāgavatam'', but even that ''sāṅkhya'' has nothing to do with the current topics. Here, ''sāṅkhya'' means analytical description of the body and the soul. Lord Kṛṣṇa made an analytical description of the soul just to bring Arjuna to the point of ''buddhi-yoga'', or ''bhakti-yoga''. Therefore, Lord Kṛṣṇa's ''sāṅkhya'' and Lord Kapila's ''sāṅkhya'', as described in the ''Bhāgavatam;'' are one and the same. They are all ''bhakti-yoga''. He said, therefore, that only the less intelligent class of men make a distinction between ''sāṅkhya-yoga'' and ''bhakti-yoga''.

Of course, atheistic ''sāṅkhya-yoga'' has nothing to do with ''bhakti-yoga'', yet the unintelligent claim that the atheistic ''sāṅkhya-yoga'' is referred to in the ''Bhagavad-gītā''.

One should therefore understand that ''buddhi-yoga'' means to work in Kṛṣṇa consciousness, in the full bliss and knowledge of devotional service. One who works for the satisfaction of the Lord only, however difficult such work may be, is working under the principles of ''buddhi-yoga'' and finds himself always in transcendental bliss. By such transcendental engagement, one achieves all transcendental qualities automatically, by the grace of the Lord, and thus his liberation is complete in itself, without his making extraneous endeavors to acquire knowledge. There is much difference between work in Kṛṣṇa consciousness and work for fruitive results, especially in the matter of sense gratification for achieving results in terms of family or material happiness. ''Buddhi-yoga'' is therefore the transcendental quality of the work that we perform.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=BG 2.38 (1972)]] '''[[BG 2.38 (1972)]] - [[BG 2.40 (1972)]]''' [[File:Go-next.png|link=BG 2.40 (1972)]]</div>
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BG 2.31 (1972)

2021-06-03T15:40:01Z

Nirmal:

BG 2.9 (1972)

2021-05-30T09:28:27Z

Nirmal:

[[Category:Bhagavad-gita As It Is (1972) - Chapter 02|b09]]
<div style="float:left">'''[[Bhagavad-gita As It Is (1972)]] - [[BG 2 (1972)|Chapter 2: Contents of the Gita Summarized]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=BG 2.8 (1972)]] '''[[BG 2.8 (1972)]] - [[BG 2.10 (1972)]]''' [[File:Go-next.png|link=BG 2.10 (1972)]]</div>
{{CompareVersions|BG|2.9|BG 1972|BG 1983+}}
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==== TEXT 9 ====

<div class="devanagari">
:सञ्जय उवाच ।
:एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप ।
:न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥९॥
</div>

<div class="verse">
:sañjaya uvāca
:evam uktvā hṛṣīkeśaṁ
:guḍākeśaḥ parantapaḥ
:na yotsya iti govindam
:uktvā tūṣṇīṁ babhūva ha
</div>

==== SYNONYMS ====

<div class="synonyms">
''sañjayaḥ uvāca''—Sañjaya said; ''evam''—thus; ''uktvā''—speaking; ''hṛṣīkeśam''—unto Kṛṣṇa, the master of the senses; ''guḍākeśaḥ''—Arjuna, the master at curbing ignorance; ''parantapaḥ''—the chastiser of the enemies; ''na yotsye''—I shall not fight; ''iti''—thus; ''govindam''—unto Kṛṣṇa, the giver of pleasure; ''uktvā''—saying; ''tūṣṇīm''—silent; ''babhūva''—became; ''ha''—certainly.
</div>

==== TRANSLATION ====

<div class="translation">
Sañjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kṛṣṇa, "Govinda, I shall not fight," and fell silent.
</div>

==== PURPORT ====

<div class="purport">
Dhṛtarāṣṭra must have been very glad to understand that Arjuna was not going to fight and was instead leaving the battlefield for the begging profession. But Sañjaya disappointed him again in relating that Arjuna was competent to kill his enemies (''parantapaḥ''). Although Arjuna was for the time being overwhelmed with false grief due to family affection, he surrendered unto Kṛṣṇa, the supreme spiritual master, as a disciple. This indicated that he would soon be free from the false lamentation resulting from family affection and would be enlightened with perfect knowledge of self-realization, or Kṛṣṇa consciousness, and would then surely fight. Thus Dhṛtarāṣṭra's joy would be frustrated, since Arjuna would be enlightened by Kṛṣṇa and would fight to the end.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=BG 2.8 (1972)]] '''[[BG 2.8 (1972)]] - [[BG 2.10 (1972)]]''' [[File:Go-next.png|link=BG 2.10 (1972)]]</div>
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BG 2.7 (1972)

2021-05-29T13:31:04Z

Nirmal:

[[Category:Bhagavad-gita As It Is (1972) - Chapter 02|b07]]
<div style="float:left">'''[[Bhagavad-gita As It Is (1972)]] - [[BG 2 (1972)|Chapter 2: Contents of the Gita Summarized]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=BG 2.6 (1972)]] '''[[BG 2.6 (1972)]] - [[BG 2.8 (1972)]]''' [[File:Go-next.png|link=BG 2.8 (1972)]]</div>
{{CompareVersions|BG|2.7|BG 1972|BG 1983+}}
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==== TEXT 7 ====

<div class="devanagari">
:कार्पण्यदोषोपहतस्वभावः
:पृच्छामि त्वां धर्मसम्मूढचेताः ।
:यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
:शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥७॥
</div>

<div class="verse">
:kārpaṇya-doṣopahata-svabhāvaḥ
:pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ
:yac chreyaḥ syān niścitaṁ brūhi tan me
:śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam
</div>

==== SYNONYMS ====

<div class="synonyms">
''kārpaṇya''—miserly; ''doṣa''—weakness; ''upahata''—being inflicted by; ''svabhāvaḥ''—characteristics; ''pṛcchāmi''—I am asking; ''tvām''—unto You; ''dharma''—religion; ''saṁmūḍha''—bewildered; ''cetāḥ''—in heart; ''yat''—what; ''śreyaḥ''—all-good; ''syāt''—may be; ''niścitam''—confidently; ''brūhi''—tell; ''tat''—that; ''me''—unto me; ''śiṣyaḥ''—disciple; ''te''—Your; ''aham''—I am; ''śādhi''—just instruct; ''mām''—me; ''tvām''—unto You; ''prapannam''—surrendered.
</div>

==== TRANSLATION ====

<div class="translation">
Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.
</div>

==== PURPORT ====

<div class="purport">
By nature's own way the complete system of material activities is a source of perplexity for everyone. In every step there is perplexity, and therefore it behooves one to approach a bona fide spiritual master who can give one proper guidance for executing the purpose of life. All Vedic literatures advise us to approach a bona fide spiritual master to get free from the perplexities of life which happen without our desire. They are like a forest fire that somehow blazes without being set by anyone. Similarly, the world situation is such that perplexities of life automatically appear, without our wanting such confusion. No one wants fire, and yet it takes place, and we become perplexed. The Vedic wisdom therefore advises that in order to solve the perplexities of life and to understand the science of the solution, one must approach a spiritual master who is in the disciplic succession. A person with a bona fide spiritual master is supposed to know everything. One should not, therefore, remain in material perplexities but should approach a spiritual master. This is the purport of this verse.

Who is the man in material perplexities? It is he who does not understand the problems of life. In the ''Garga Upaniṣad'' the perplexed man is described as follows:

:yo vā etad akṣaraṁ gārgy aviditvāsmāl lokāt praiti sa kṛpaṇaḥ

"He is a miserly man who does not solve the problems of life as a human and who thus quits this world like the cats and dogs, without understanding the science of self-realization." This human form of life is a most valuable asset for the living entity who can ultilize it for solving the problems of life; therefore, one who does not utilize this opportunity properly is a miser. On the other hand, there is the ''brāhmaṇa'', or he who is intelligent enough to utilize this body to solve all the problems of life.

The ''kṛpaṇas'', or miserly persons, waste their time in being overly affectionate for family, society, country, etc., in the material conception of life. One is often attached to family life, namely to wife, children and other members, on the basis of "skin disease." The ''kṛpaṇa'' thinks that he is able to protect his family members from death; or the ''kṛpaṇa'' thinks that his family or society can save him from the verge of death. Such family attachment can be found even in the lower animals who take care of children also. Being intelligent, Arjuna could understand that his affection for family members and his wish to protect them from death were the causes of his perplexities. Although he could understand that his duty to fight was awaiting him, still, on account of miserly weakness, he could not discharge the duties. He is therefore asking Lord Kṛṣṇa, the supreme spiritual master, to make a definite solution. He offers himself to Kṛṣṇa as a disciple. He wants to stop friendly talks. Talks between the master and the disciple are serious, and now Arjuna wants to talk very seriously before the recognized spiritual master. Kṛṣṇa is therefore the original spiritual master of the science of ''Bhagavad-gītā'', and Arjuna is the first disciple for understanding the ''Gītā''. How Arjuna understands the ''Bhagavad-gītā'' is stated in the ''Gītā'' itself. And yet foolish mundane scholars explain that one need not submit to Kṛṣṇa as a person, but to "the unborn within Kṛṣṇa." There is no difference between Kṛṣṇa's within and without. And one who has no sense of this understanding is the greatest fool in trying to understand ''Bhagavad-gītā''.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=BG 2.6 (1972)]] '''[[BG 2.6 (1972)]] - [[BG 2.8 (1972)]]''' [[File:Go-next.png|link=BG 2.8 (1972)]]</div>
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BG 1.1 (1972)

2021-05-23T08:44:17Z

Nirmal: Reverted edits by Nirmal (talk) to last revision by Vanibot

Hare Krsna

CC Antya 13

2021-05-06T09:10:28Z

Nirmal:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 13|1]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]], Chapter 13: Pastimes with Jagadānanda Paṇḍita and Raghunātha Bhaṭṭa Gosvāmī'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 12|Antya-līlā 12]] '''[[CC Antya 12|Antya-līlā 12]] - [[CC Antya 14|Antya-līlā 14]]''' [[File:Go-next.png|link=CC Antya 14|Antya-līlā 14]]</div>

'''[[CC Antya 13 Summary|Antya 13 Summary]]'''

'''[[CC Antya 13.1|Antya 13.1]]:''' Let me take shelter at the lotus feet of Lord Gauracandra. His mind became exhausted and His body very thin from the pain of separation from Kṛṣṇa, but when He felt ecstatic love for the Lord, He again became fully developed.

'''[[CC Antya 13.2|Antya 13.2]]:''' All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to all the devotees of the Lord!

'''[[CC Antya 13.3|Antya 13.3]]:''' In this way, Śrī Caitanya Mahāprabhu would taste various transcendental relationships of pure love in the company of Jagadānanda Paṇḍita.

'''[[CC Antya 13.4|Antya 13.4]]:''' The unhappiness of separation from Kṛṣṇa exhausted the Lord's mind and reduced the structure of His body, but when He felt emotions of ecstatic love, He again became developed and healthy.

'''[[CC Antya 13.5|Antya 13.5]]:''' Because He was very thin, when He lay down to rest on the dry bark of plantain trees, it caused Him pain in His bones.

'''[[CC Antya 13.6|Antya 13.6]]:''' All the devotees felt very unhappy to see Śrī Caitanya Mahāprabhu in pain. Indeed, they could not tolerate it. Then Jagadānanda Paṇḍita devised a remedy.

'''[[CC Antya 13.7|Antya 13.7]]:''' He acquired some fine cloth and colored it with red oxide. Then he filled it with cotton from a śimula tree.

'''[[CC Antya 13.8|Antya 13.8]]:''' In this way he made a quilt and a pillow, which he then gave to Govinda, saying, "Ask the Lord to lie on this."

'''[[CC Antya 13.9|Antya 13.9]]:''' Jagadānanda said to Svarūpa Dāmodara Gosvāmī, "Today please personally persuade Śrī Caitanya Mahāprabhu to lie down on the bed."

'''[[CC Antya 13.10|Antya 13.10]]:''' When it was time for the Lord to go to bed, Svarūpa Dāmodara stayed nearby, but when Śrī Caitanya Mahāprabhu saw the quilt and pillow, He was immediately very angry.

'''[[CC Antya 13.11|Antya 13.11]]:''' The Lord inquired from Govinda, "Who has made this?" When Govinda named Jagadānanda Paṇḍita, Śrī Caitanya Mahāprabhu was somewhat fearful.

'''[[CC Antya 13.12|Antya 13.12]]:''' After asking Govinda to put aside the quilt and pillow, the Lord lay down on the dry plantain bark.

'''[[CC Antya 13.13|Antya 13.13]]:''' Svarūpa Dāmodara said to the Lord, "I cannot contradict Your supreme will, my Lord, but if You do not accept the bedding, Jagadānanda Paṇḍita will feel great unhappiness."

'''[[CC Antya 13.14|Antya 13.14]]:''' Śrī Caitanya Mahāprabhu replied, "You might as well bring a bedstead here for Me to lie on. Jagadānanda wants Me to enjoy material happiness.

'''[[CC Antya 13.15|Antya 13.15]]:''' "I am in the renounced order, and therefore I must lie on the floor. For Me to use a bedstead, quilt or pillow would be very shameful."

'''[[CC Antya 13.16|Antya 13.16]]:''' When Svarūpa Dāmodara returned and related all these incidents, Jagadānanda Paṇḍita felt very unhappy.

'''[[CC Antya 13.17|Antya 13.17]]:''' Then Svarūpa Dāmodara Gosvāmī devised another method. First he secured a large quantity of dry banana leaves.

'''[[CC Antya 13.18|Antya 13.18]]:''' He then tore the leaves into very fine fibers with his nails and filled two of Śrī Caitanya Mahāprabhu's outer garments with the fibers.

'''[[CC Antya 13.19|Antya 13.19]]:''' In this way, Svarūpa Dāmodara made some bedding and a pillow, and after much endeavor by the devotees, Śrī Caitanya Mahāprabhu accepted them.

'''[[CC Antya 13.20|Antya 13.20]]:''' Everyone was happy to see the Lord lie down on that bed, but Jagadānanda was inwardly angry, and externally he appeared very unhappy.

'''[[CC Antya 13.21|Antya 13.21]]:''' Formerly, when Jagadānanda Paṇḍita had desired to go to Vṛndāvana, Śrī Caitanya Mahāprabhu had not given His permission, and therefore he could not go.

'''[[CC Antya 13.22|Antya 13.22]]:''' Now, concealing his anger and unhappiness, Jagadānanda Paṇḍita again asked Śrī Caitanya Mahāprabhu for permission to go to Mathurā.

'''[[CC Antya 13.23|Antya 13.23]]:''' With great affection, Śrī Caitanya Mahāprabhu said, "If you are angry with Me when you go to Mathurā, you will merely become a beggar and criticize Me."

'''[[CC Antya 13.24|Antya 13.24]]:''' Grasping the Lord's feet, Jagadānanda Paṇḍita then said, "For a long time I have desired to go to Vṛndāvana.

'''[[CC Antya 13.25|Antya 13.25]]:''' "I could not go without Your Lordship's permission. Now You must give me permission, and I shall certainly go there."

'''[[CC Antya 13.26|Antya 13.26]]:''' Because of affection for Jagadānanda Paṇḍita, Śrī Caitanya Mahāprabhu would not permit him to depart, but Jagadānanda Paṇḍita repeatedly insisted that the Lord give him permission to go.

'''[[CC Antya 13.27|Antya 13.27]]:''' Jagadānanda then submitted a plea to Svarūpa Dāmodara Gosvāmī. "For a very long time," he said, "I have wanted to go to Vṛndāvana.

'''[[CC Antya 13.28|Antya 13.28]]:''' "I cannot go there, however, without the Lord's permission, which at present He denies me. He says, 'You are going because you are angry at Me.'

'''[[CC Antya 13.29|Antya 13.29]]:''' "Naturally I have a desire to go to Vṛndāvana; therefore please humbly request Him to grant His permission."

'''[[CC Antya 13.30|Antya 13.30]]:''' Thereafter, Svarūpa Dāmodara Gosvāmī submitted this appeal at the lotus feet of Śrī Caitanya Mahāprabhu: "Jagadānanda Paṇḍita intensely desires to go to Vṛndāvana.

'''[[CC Antya 13.31|Antya 13.31]]:''' "He begs for Your permission again and again. Therefore, please permit him to go to Mathurā and then return.

'''[[CC Antya 13.32|Antya 13.32]]:''' "You permitted him to go see mother Śacī in Bengal, and You may similarly permit him to go see Vṛndāvana and then return here."

'''[[CC Antya 13.33|Antya 13.33]]:''' At the request of Svarūpa Dāmodara Gosvāmī, Śrī Caitanya Mahāprabhu granted Jagadānanda Paṇḍita permission to go. The Lord sent for him and instructed him as follows.

'''[[CC Antya 13.34|Antya 13.34]]:''' "You may go as far as Vārāṇasī without encountering disturbances, but beyond Vārāṇasī you should be very careful to travel on the path in the company of the kṣatriyas.

'''[[CC Antya 13.35|Antya 13.35]]:''' "As soon as the plunderers on the road see a Bengali traveling alone, they take everything from him, arrest him and do not let him go.

'''[[CC Antya 13.36|Antya 13.36]]:''' "When you reach Mathurā, you should remain with Sanātana Gosvāmī and offer respectful obeisances to the feet of all the leading men there.

'''[[CC Antya 13.37|Antya 13.37]]:''' "Do not mix freely with the residents of Mathurā; show them respect from a distance. Because you are on a different platform of devotional service, you cannot adopt their behavior and practices.

'''[[CC Antya 13.38|Antya 13.38]]:''' "Visit all twelve forests of Vṛndāvana in the company of Sanātana Gosvāmī. Do not leave his association for even a moment.

'''[[CC Antya 13.39|Antya 13.39]]:''' "You should remain in Vṛndāvana for only a short time and then return here as soon as possible. Also, do not climb Govardhana Hill to see the Gopāla Deity.

'''[[CC Antya 13.40|Antya 13.40]]:''' "Inform Sanātana Gosvāmī that I am coming to Vṛndāvana for a second time and that he should therefore arrange a place for Me to stay."

'''[[CC Antya 13.41|Antya 13.41]]:''' After saying this, the Lord embraced Jagadānanda Paṇḍita, who then worshiped the Lord's lotus feet and started for Vṛndāvana.

'''[[CC Antya 13.42|Antya 13.42]]:''' He took permission from all the devotees and then departed. Traveling on the forest path, he soon reached Vārāṇasī.

'''[[CC Antya 13.43|Antya 13.43]]:''' When he met Tapana Miśra and Candraśekhara in Vārāṇasī, they heard from him about topics concerning Śrī Caitanya Mahāprabhu.

'''[[CC Antya 13.44|Antya 13.44]]:''' Finally Jagadānanda Paṇḍita reached Mathurā, where he met Sanātana Gosvāmī. They were very pleased to see each other.

'''[[CC Antya 13.45|Antya 13.45]]:''' After Sanātana Gosvāmī had taken Jagadānanda to see all twelve forests of Vṛndāvana, concluding with Mahāvana, the two of them remained in Gokula.

'''[[CC Antya 13.46|Antya 13.46]]:''' They stayed in Sanātana Gosvāmī's cave, but Jagadānanda Paṇḍita would go to a nearby temple and cook for himself.

'''[[CC Antya 13.47|Antya 13.47]]:''' Sanātana Gosvāmī would beg alms from door to door in the vicinity of Mahāvana. Sometimes he would go to a temple and sometimes to a brāhmaṇa's house.

'''[[CC Antya 13.48|Antya 13.48]]:''' Sanātana Gosvāmī attended to all of Jagadānanda Paṇḍita's needs. He begged in the area of Mahāvana and brought Jagadānanda all kinds of things to eat and drink.

'''[[CC Antya 13.49|Antya 13.49]]:''' One day Jagadānanda Paṇḍita, having invited Sanātana to the nearby temple for lunch, finished his routine duties and began to cook.

'''[[CC Antya 13.50|Antya 13.50]]:''' Previously, a great sannyāsī named Mukunda Sarasvatī had given Sanātana Gosvāmī an outer garment.

'''[[CC Antya 13.51|Antya 13.51]]:''' Sanātana Gosvāmī was wearing this cloth bound about his head when he came to Jagadānanda Paṇḍita's door and sat down.

'''[[CC Antya 13.52|Antya 13.52]]:''' Assuming the reddish cloth to be a gift from Caitanya Mahāprabhu, Jagadānanda Paṇḍita was overwhelmed with ecstatic love. Thus he questioned Sanātana Gosvāmī.

'''[[CC Antya 13.53|Antya 13.53]]:''' "Where did you get that reddish cloth on your head?" Jagadānanda asked.Sanātana Gosvāmī replied, "Mukunda Sarasvatī gave it to me."

'''[[CC Antya 13.54|Antya 13.54]]:''' Hearing this, Jagadānanda Paṇḍita immediately became very angry and took a cooking pot in his hand, intending to beat Sanātana Gosvāmī.

'''[[CC Antya 13.55|Antya 13.55]]:''' Sanātana Gosvāmī, however, knew Jagadānanda Paṇḍita very well and was consequently somewhat ashamed. Jagadānanda therefore left the cooking pot on the stove and spoke as follows.

'''[[CC Antya 13.56|Antya 13.56]]:''' "You are one of the chief associates of Śrī Caitanya Mahāprabhu. Indeed, no one is dearer to Him than you.

'''[[CC Antya 13.57|Antya 13.57]]:''' "Still, you have bound your head with a cloth given to you by another sannyāsī. Who can tolerate such behavior?"

'''[[CC Antya 13.58|Antya 13.58]]:''' Sanātana Gosvāmī said, "My dear Jagadānanda Paṇḍita, you are a greatly learned saint. No one is dearer to Śrī Caitanya Mahāprabhu than you.

'''[[CC Antya 13.59|Antya 13.59]]:''' "This faith in Śrī Caitanya Mahāprabhu quite befits you. Unless you demonstrate it, how could I learn such faith?

'''[[CC Antya 13.60|Antya 13.60]]:''' "My purpose in binding my head with the cloth has now been fulfilled because I have personally seen your uncommon love for Śrī Caitanya Mahāprabhu.

'''[[CC Antya 13.61|Antya 13.61]]:''' "This saffron cloth is unfit for a Vaiṣṇava to wear; therefore I have no use for it. I shall give it to a stranger."

'''[[CC Antya 13.62|Antya 13.62]]:''' When Jagadānanda Paṇḍita finished cooking, he offered the food to Śrī Caitanya Mahāprabhu. Then he and Sanātana Gosvāmī sat down and ate the prasādam.

'''[[CC Antya 13.63|Antya 13.63]]:''' After eating the prasādam, they embraced each other and cried due to separation from Lord Caitanya.

'''[[CC Antya 13.64|Antya 13.64]]:''' They passed two months in Vṛndāvana in this way. Finally they could no longer tolerate the unhappiness of separation from Śrī Caitanya Mahāprabhu.

'''[[CC Antya 13.65|Antya 13.65]]:''' Jagadānanda Paṇḍita therefore gave Sanātana Gosvāmī the message from the Lord: "I am also coming to Vṛndāvana; please arrange a place for Me to stay."

'''[[CC Antya 13.66|Antya 13.66]]:''' When Sanātana Gosvāmī granted permission for Jagadānanda to return to Jagannātha Purī, he gave Jagadānanda some gifts for Lord Caitanya Mahāprabhu.

'''[[CC Antya 13.67|Antya 13.67]]:''' The gifts consisted of some sand from the site of the rāsa-līlā, a stone from Govardhana Hill, dry ripened pīlu fruits and a garland of small conchshells.

'''[[CC Antya 13.68|Antya 13.68]]:''' Thus Jagadānanda Paṇḍita, bearing all these gifts, started on his journey. Sanātana Gosvāmī, however, was very much agitated after bidding him farewell.

'''[[CC Antya 13.69|Antya 13.69]]:''' Soon afterward, Sanātana Gosvāmī selected a place where Śrī Caitanya Mahāprabhu could stay while in Vṛndāvana. It was a temple in the highlands named Dvādaśāditya-ṭilā.

'''[[CC Antya 13.70|Antya 13.70]]:''' Sanātana Gosvāmī kept the temple very clean and in good repair. In front of it he erected a small hut.

'''[[CC Antya 13.71|Antya 13.71]]:''' Meanwhile, traveling very quickly, Jagadānanda Paṇḍita soon arrived in Jagannātha Purī, much to the joy of Śrī Caitanya Mahāprabhu and His devotees.

'''[[CC Antya 13.72|Antya 13.72]]:''' After offering prayers at the lotus feet of Śrī Caitanya Mahāprabhu, Jagadānanda Paṇḍita greeted everyone. Then the Lord embraced Jagadānanda very strongly.

'''[[CC Antya 13.73|Antya 13.73]]:''' Jagadānanda Paṇḍita offered obeisances to the Lord on behalf of Sanātana Gosvāmī. Then he gave the Lord the dust from the site of the rāsa dance, along with the other gifts.

'''[[CC Antya 13.74|Antya 13.74]]:''' Śrī Caitanya Mahāprabhu kept all the gifts except the pīlu fruits, which He distributed to the devotees. Because the fruits were from Vṛndāvana, everyone ate them with great happiness.

'''[[CC Antya 13.75|Antya 13.75]]:''' Those devotees who were familiar with pīlu fruits sucked on the seeds, but the Bengali devotees who did not know what they were chewed the seeds and swallowed them.

'''[[CC Antya 13.76|Antya 13.76]]:''' The hot chili-like taste burned the tongues of those who chewed the seeds. Thus the eating of pīlu fruits from Vṛndāvana became a pastime of Śrī Caitanya Mahāprabhu's.

'''[[CC Antya 13.77|Antya 13.77]]:''' When Jagadānanda Paṇḍita returned from Vṛndāvana, everyone was jubilant. Thus Śrī Caitanya Mahāprabhu enjoyed His pastimes while residing at Jagannātha Purī.

'''[[CC Antya 13.78|Antya 13.78]]:''' One day when the Lord was going to the temple of Yameśvara, a female singer began to sing in the Jagannātha temple.

'''[[CC Antya 13.79|Antya 13.79]]:''' She sang a gujjarī tune in a very sweet voice, and because the subject was Jayadeva Gosvāmī's Gīta-govinda, the song attracted the attention of the entire world.

'''[[CC Antya 13.80|Antya 13.80]]:''' Hearing the song from a distance, Śrī Caitanya Mahāprabhu immediately became ecstatic. He did not know whether it was a man or a woman singing.

'''[[CC Antya 13.81|Antya 13.81]]:''' As the Lord ran in ecstasy to meet the singer, thorny hedges pricked His body.

'''[[CC Antya 13.82|Antya 13.82]]:''' Govinda ran very quickly behind the Lord, who did not feel any pain from the pricking of the thorns.

'''[[CC Antya 13.83|Antya 13.83]]:''' Śrī Caitanya Mahāprabhu was running very rapidly, and the girl was only a short distance away. Just then Govinda caught the Lord in his arms and cried, "It is a woman singing!"

'''[[CC Antya 13.84|Antya 13.84]]:''' As soon as He heard the word "woman," the Lord became externally conscious and turned back.

'''[[CC Antya 13.85|Antya 13.85]]:''' "My dear Govinda," He said, "you have saved My life. If I had touched the body of a woman, I would certainly have died.

'''[[CC Antya 13.86|Antya 13.86]]:''' "I shall never be able to repay My debt to you."Govinda replied, "Lord Jagannātha has saved You. I am insignificant."

'''[[CC Antya 13.87|Antya 13.87]]:''' Śrī Caitanya Mahāprabhu replied, "My dear Govinda, you should stay with Me always. There is danger anywhere and everywhere; therefore you should protect Me very carefully."

'''[[CC Antya 13.88|Antya 13.88]]:''' After saying this, Śrī Caitanya Mahāprabhu returned home. When Svarūpa Dāmodara Gosvāmī and His other attendants heard about the incident, they became very much afraid.

'''[[CC Antya 13.89|Antya 13.89]]:''' During this time, Raghunātha Bhaṭṭācārya, the son of Tapana Miśra, gave up all his duties and left home, intending to meet Śrī Caitanya Mahāprabhu.

'''[[CC Antya 13.90|Antya 13.90]]:''' Accompanied by a servant carrying his baggage, Raghunātha Bhaṭṭa started from Vārāṇasī and traveled along the path leading through Bengal.

'''[[CC Antya 13.91|Antya 13.91]]:''' In Bengal he met Rāmadāsa Viśvāsa, who belonged to the kāyastha caste. He was one of the king's secretaries.

'''[[CC Antya 13.92|Antya 13.92]]:''' Rāmadāsa Viśvāsa was very learned in all the revealed scriptures. He was a teacher of the famous book Kāvya-prakāśa and was known as an advanced devotee and worshiper of Raghunātha [Lord Rāmacandra].

'''[[CC Antya 13.93|Antya 13.93]]:''' Rāmadāsa had renounced everything and was going to see Lord Jagannātha. While traveling, he chanted the holy name of Lord Rāma twenty-four hours a day.

'''[[CC Antya 13.94|Antya 13.94]]:''' When he met Raghunātha Bhaṭṭa on the way, he took Raghunātha's baggage on his head and carried it.

'''[[CC Antya 13.95|Antya 13.95]]:''' Rāmadāsa served Raghunātha Bhaṭṭa in various ways, even massaging his legs. Raghunātha Bhaṭṭa felt some hesitation in accepting all this service.

'''[[CC Antya 13.96|Antya 13.96]]:''' "You are a respectable gentleman, a learned scholar and a great devotee," Raghunātha Bhaṭṭa said. "Please do not try to serve me. Just come with me in a happy mood."

'''[[CC Antya 13.97|Antya 13.97]]:''' Rāmadāsa replied, "I am a śūdra, a fallen soul. To serve a brāhmaṇa is my duty and religious principle.

'''[[CC Antya 13.98|Antya 13.98]]:''' "Therefore please do not be hesitant. I am your servant, and when I serve you my heart becomes jubilant."

'''[[CC Antya 13.99|Antya 13.99]]:''' Thus Rāmadāsa carried the baggage of Raghunātha Bhaṭṭa and served him sincerely. He constantly chanted the holy name of Lord Rāmacandra day and night.

'''[[CC Antya 13.100|Antya 13.100]]:''' Traveling in this way, Raghunātha Bhaṭṭa soon arrived at Jagannātha Purī. There he met Śrī Caitanya Mahāprabhu with great delight and fell at His lotus feet.

'''[[CC Antya 13.101|Antya 13.101]]:''' Raghunātha Bhaṭṭa fell straight as a rod at the lotus feet of Śrī Caitanya Mahāprabhu. Then the Lord embraced him, knowing well who he was.

'''[[CC Antya 13.102|Antya 13.102]]:''' Raghunātha offered respectful obeisances to Śrī Caitanya Mahāprabhu on behalf of Tapana Miśra and Candraśekhara, and the Lord also inquired about them.

'''[[CC Antya 13.103|Antya 13.103]]:''' "It is very good that you have come here," the Lord said. "Now go see the lotus-eyed Lord Jagannātha. Today you will accept prasādam here at My place."

'''[[CC Antya 13.104|Antya 13.104]]:''' The Lord asked Govinda to arrange for Raghunātha Bhaṭṭa's accommodations and then introduced him to all the devotees, headed by Svarūpa Dāmodara Gosvāmī.

'''[[CC Antya 13.105|Antya 13.105]]:''' Thus Raghunātha Bhaṭṭa lived with Śrī Caitanya Mahāprabhu continuously for eight months, and by the Lord's mercy he felt increasing transcendental happiness every day.

'''[[CC Antya 13.106|Antya 13.106]]:''' He would periodically cook rice with various vegetables and invite Śrī Caitanya Mahāprabhu to his home.

'''[[CC Antya 13.107|Antya 13.107]]:''' Raghunātha Bhaṭṭa was an expert cook. Whatever he prepared tasted just like nectar.

'''[[CC Antya 13.108|Antya 13.108]]:''' Śrī Caitanya Mahāprabhu would accept with great satisfaction all the food he prepared. After the Lord was satisfied, Raghunātha Bhaṭṭa would eat His remnants.

'''[[CC Antya 13.109|Antya 13.109]]:''' When Rāmadāsa Viśvāsa met Śrī Caitanya Mahāprabhu, the Lord did not show him any special mercy, although this was their first meeting.

'''[[CC Antya 13.110|Antya 13.110]]:''' Within his heart, Rāmadāsa Viśvāsa was an impersonalist who desired to merge into the existence of the Lord, and he was very proud of his learning. Since Śrī Caitanya Mahāprabhu is the omniscient Supreme Personality of Godhead, He can understand the heart of everyone, and thus He knew all these things.

'''[[CC Antya 13.111|Antya 13.111]]:''' Rāmadāsa Viśvāsa then took up residence in Jagannātha Purī and taught the Kāvya-prakāśa to the Paṭṭanāyaka family [the descendants of Bhavānanda Rāya].

'''[[CC Antya 13.112|Antya 13.112]]:''' After eight months, when Śrī Caitanya Mahāprabhu bade farewell to Raghunātha Bhaṭṭa, the Lord flatly forbade him to marry. "Do not marry," the Lord said.

'''[[CC Antya 13.113|Antya 13.113]]:''' Śrī Caitanya Mahāprabhu said to Raghunātha Bhaṭṭa, "When you return home, serve your aged father and mother, who are devotees, and try to study Śrīmad-Bhāgavatam from a pure Vaiṣṇava who has realized God."

'''[[CC Antya 13.114|Antya 13.114]]:''' Śrī Caitanya Mahāprabhu concluded, "Come again to Nīlācala [Jagannātha Purī]." After saying this, the Lord put His own neck beads on Raghunātha Bhaṭṭa's neck.

'''[[CC Antya 13.115|Antya 13.115]]:''' Then the Lord embraced him and bade him farewell. Overwhelmed with ecstatic love, Raghunātha Bhaṭṭa began to cry due to imminent separation from Śrī Caitanya Mahāprabhu.

'''[[CC Antya 13.116|Antya 13.116]]:''' After taking permission from Śrī Caitanya Mahāprabhu and all the devotees, headed by Svarūpa Dāmodara, Raghunātha Bhaṭṭa returned to Vārāṇasī.

'''[[CC Antya 13.117|Antya 13.117]]:''' In accordance with the instructions of Śrī Caitanya Mahāprabhu, he continuously rendered service to his mother and father for four years. He also regularly studied Śrīmad-Bhāgavatam from a self-realized Vaiṣṇava.

'''[[CC Antya 13.118|Antya 13.118]]:''' Then his parents died at Kāśī [Vārāṇasī], and he became detached. He therefore returned to Śrī Caitanya Mahāprabhu, giving up all relationships with his home.

'''[[CC Antya 13.119|Antya 13.119]]:''' As previously, Raghunātha remained continuously with Śrī Caitanya Mahāprabhu for eight months. Then the Lord gave him the following order.

'''[[CC Antya 13.120|Antya 13.120]]:''' "My dear Raghunātha, on My order go to Vṛndāvana and live there under the care of Rūpa and Sanātana Gosvāmīs.

'''[[CC Antya 13.121|Antya 13.121]]:''' "In Vṛndāvana you should chant the Hare Kṛṣṇa mantra twenty-four hours a day and read Śrīmad-Bhāgavatam continuously. Kṛṣṇa, the Supreme Personality of Godhead, will very soon bestow His mercy upon you."

'''[[CC Antya 13.122|Antya 13.122]]:''' After saying this, Śrī Caitanya Mahāprabhu embraced Raghunātha Bhaṭṭa, and by the Lord's mercy Raghunātha was enlivened with ecstatic love for Kṛṣṇa.

'''[[CC Antya 13.123|Antya 13.123]]:''' At a festival Śrī Caitanya Mahāprabhu had been given some unspiced betel and a garland of tulasī leaves fourteen cubits long. The garland had been worn by Lord Jagannātha.

'''[[CC Antya 13.124|Antya 13.124]]:''' Śrī Caitanya Mahāprabhu gave the garland and betel to Raghunātha Bhaṭṭa, who accepted them as a worshipable Deity and preserved them very carefully.

'''[[CC Antya 13.125|Antya 13.125]]:''' Taking permission from Śrī Caitanya Mahāprabhu, Raghunātha Bhaṭṭa then departed for Vṛndāvana. When he arrived there, he put himself under the care of Rūpa and Sanātana Gosvāmīs.

'''[[CC Antya 13.126|Antya 13.126]]:''' When reciting Śrīmad-Bhāgavatam in the company of Rūpa and Sanātana, Raghunātha Bhaṭṭa would be overwhelmed with ecstatic love for Kṛṣṇa.

'''[[CC Antya 13.127|Antya 13.127]]:''' By the mercy of Śrī Caitanya Mahāprabhu, he experienced the symptoms of ecstatic love — tears, trembling and faltering of the voice. His eyes filled with tears and his throat became choked, and thus he could not recite Śrīmad-Bhāgavatam.

'''[[CC Antya 13.128|Antya 13.128]]:''' His voice was as sweet as a cuckoo's, and he would recite each verse of Śrīmad-Bhāgavatam in three or four tunes. Thus his recitations were very sweet to hear.

'''[[CC Antya 13.129|Antya 13.129]]:''' When he recited or heard about the beauty and sweetness of Kṛṣṇa, he would be overwhelmed with ecstatic love and become oblivious to everything.

'''[[CC Antya 13.130|Antya 13.130]]:''' Thus Raghunātha Bhaṭṭa surrendered fully at the lotus feet of Lord Govinda, and those lotus feet became his life and soul.

'''[[CC Antya 13.131|Antya 13.131]]:''' Subsequently Raghunātha Bhaṭṭa ordered his disciples to construct a temple for Govinda. He prepared various ornaments for Govinda, including a flute and shark-shaped earrings.

'''[[CC Antya 13.132|Antya 13.132]]:''' Raghunātha Bhaṭṭa would neither hear nor speak about anything of the material world. He would simply discuss Kṛṣṇa and worship the Lord day and night.

'''[[CC Antya 13.133|Antya 13.133]]:''' He would not listen to blasphemy of a Vaiṣṇava, nor would he listen to talk of a Vaiṣṇava's misbehavior. He knew only that everyone was engaged in Kṛṣṇa's service; he did not understand anything else.

'''[[CC Antya 13.134|Antya 13.134]]:''' When Raghunātha Bhaṭṭa Gosvāmī was absorbed in remembrance of Lord Kṛṣṇa, he would take the tulasī garland and the prasādam of Lord Jagannātha given to him by Śrī Caitanya Mahāprabhu, bind them together and wear them on his neck.

'''[[CC Antya 13.135|Antya 13.135]]:''' Thus I have described the powerful mercy of Śrī Caitanya Mahāprabhu, by which Raghunātha Bhaṭṭa Gosvāmī remained constantly overwhelmed with ecstatic love for Kṛṣṇa.

'''[[CC Antya 13.136-137|Antya 13.136-137]]:''' In this chapter I have spoken about three topics: Jagadānanda Paṇḍita's visit to Vṛndāvana, Śrī Caitanya Mahāprabhu's listening to the song of the deva-dāsī at the temple of Jagannātha, and how Raghunātha Bhaṭṭa Gosvāmī achieved ecstatic love of Kṛṣṇa by the mercy of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 13.138|Antya 13.138]]:''' Śrī Caitanya Mahāprabhu [Gaurahari] bestows ecstatic love for Kṛṣṇa upon anyone who hears all these topics with faith and love.

'''[[CC Antya 13.139|Antya 13.139]]:''' Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.

<div style="float:right">[[File:Go-previous.png|link=CC Antya 12|Antya-līlā 12]] '''[[CC Antya 12|Antya-līlā 12]] - [[CC Antya 14|Antya-līlā 14]]''' [[File:Go-next.png|link=CC Antya 14|Antya-līlā 14]]</div>

CC Antya 12

2021-05-06T09:01:26Z

Nirmal:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 12|1]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]], Chapter 12: The Loving Dealings Between Lord Śrī Caitanya Mahāprabhu and Jagadānanda Paṇḍita'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 11|Antya-līlā 11]] '''[[CC Antya 11|Antya-līlā 11]] - [[CC Antya 13|Antya-līlā 13]]''' [[File:Go-next.png|link=CC Antya 13|Antya-līlā 13]]</div>

'''[[CC Antya 12 Summary|Antya 12 Summary]]'''

'''[[CC Antya 12.1|Antya 12.1]]:''' O devotees, may the transcendental life and characteristics of Śrī Caitanya Mahāprabhu always be heard, chanted and meditated upon with great happiness.

'''[[CC Antya 12.2|Antya 12.2]]:''' All glories to Śrī Caitanya Mahāprabhu, who is all-merciful! All glories to Nityānanda Prabhu, who is an ocean of mercy!

'''[[CC Antya 12.3|Antya 12.3]]:''' All glories to Advaita Ācārya, who is also an ocean of mercy! All glories to all the devotees of Śrī Caitanya Mahāprabhu, whose hearts are always filled with mercy!

'''[[CC Antya 12.4|Antya 12.4]]:''' The mind of Śrī Caitanya Mahāprabhu was always morose because of a continuously manifested feeling of separation from Kṛṣṇa.

'''[[CC Antya 12.5|Antya 12.5]]:''' The Lord would cry, "O My Lord Kṛṣṇa, My life and soul! O son of Mahārāja Nanda, where shall I go? Where shall I attain You? O Supreme Personality who play with Your flute to Your mouth!"

'''[[CC Antya 12.6|Antya 12.6]]:''' This was His situation day and night. Unable to find peace of mind, He passed His nights with great difficulty in the company of Svarūpa Dāmodara and Rāmānanda Rāya.

'''[[CC Antya 12.7|Antya 12.7]]:''' Meanwhile, all the devotees journeyed from their homes in Bengal to see Śrī Caitanya Mahāprabhu.

'''[[CC Antya 12.8|Antya 12.8]]:''' Headed by Śivānanda Sena, Advaita Ācārya and others, all the devotees assembled in Navadvīpa.

'''[[CC Antya 12.9|Antya 12.9]]:''' The inhabitants of Kulīna-grāma and Khaṇḍa village also assembled at Navadvīpa.

'''[[CC Antya 12.10|Antya 12.10]]:''' Because Nityānanda Prabhu was preaching in Bengal, Śrī Caitanya Mahāprabhu had ordered Him not to come to Jagannātha Purī. That year, however, He went with the rest of the party to see the Lord.

'''[[CC Antya 12.11|Antya 12.11]]:''' Śrīvāsa Ṭhākura was also there with his three brothers and his wife, Mālinī. Ācāryaratna was similarly accompanied by his wife.

'''[[CC Antya 12.12|Antya 12.12]]:''' The wife of Śivānanda Sena also came, along with their three sons. Rāghava Paṇḍita joined them, carrying his famous bags of food.

'''[[CC Antya 12.13|Antya 12.13]]:''' Vāsudeva Datta, Murāri Gupta, Vidyānidhi and many other devotees went to see Śrī Caitanya Mahāprabhu. All together, they numbered two or three hundred.

'''[[CC Antya 12.14|Antya 12.14]]:''' The devotees first saw Śacīmātā and took her permission. Then in great happiness they started for Jagannātha Purī, congregationally chanting the holy name of the Lord.

'''[[CC Antya 12.15|Antya 12.15]]:''' Śivānanda Sena managed the payment of tolls at different places. Maintaining everyone, he guided all the devotees in great happiness.

'''[[CC Antya 12.16|Antya 12.16]]:''' Śivānanda Sena took care of everyone and gave each devotee places to stay. He knew all the paths leading to Orissa.

'''[[CC Antya 12.17|Antya 12.17]]:''' One day when the party was being checked by a toll collector, the devotees were allowed to pass, and Śivānanda Sena remained behind alone to pay the taxes.

'''[[CC Antya 12.18|Antya 12.18]]:''' The party went into a village and waited beneath a tree because no one but Śivānanda Sena could arrange for their residential quarters.

'''[[CC Antya 12.19|Antya 12.19]]:''' Nityānanda Prabhu meanwhile became very hungry and upset. Because He had not yet obtained a suitable residence, He began calling Śivānanda Sena ill names.

'''[[CC Antya 12.20|Antya 12.20]]:''' "Śivānanda Sena has not arranged for My residence," He complained, "and I am so hungry I could die. Because he has not come, I curse his three sons to die."

'''[[CC Antya 12.21|Antya 12.21]]:''' Hearing this curse, Śivānanda Sena's wife began to cry. Just then, Śivānanda returned from the toll station.

'''[[CC Antya 12.22|Antya 12.22]]:''' Crying, his wife informed him, "Lord Nityānanda has cursed our sons to die because His quarters have not been provided."

'''[[CC Antya 12.23|Antya 12.23]]:''' Śivānanda Sena replied, "You crazy woman! Why are you needlessly crying? Let my three sons die for all the inconvenience we have caused Nityānanda Prabhu."

'''[[CC Antya 12.24|Antya 12.24]]:''' After saying this, Śivānanda Sena went to Nityānanda Prabhu, who then stood up and kicked him.

'''[[CC Antya 12.25|Antya 12.25]]:''' Very pleased at being kicked, Śivānanda Sena quickly arranged for a milkman's house to be the Lord's residence.

'''[[CC Antya 12.26|Antya 12.26]]:''' Śivānanda Sena touched the lotus feet of Nityānanda Prabhu and led Him to His residence. After giving the Lord His quarters, Śivānanda Sena, being very pleased, spoke as follows.

'''[[CC Antya 12.27|Antya 12.27]]:''' "Today You have accepted me as Your servant and have properly punished me for my offense.

'''[[CC Antya 12.28|Antya 12.28]]:''' "My dear Lord, Your chastising me is Your causeless mercy. Who within the three worlds can understand Your real character?

'''[[CC Antya 12.29|Antya 12.29]]:''' "The dust of Your lotus feet is not attainable even by Lord Brahmā, yet Your lotus feet have touched my wretched body.

'''[[CC Antya 12.30|Antya 12.30]]:''' "Today my birth, my family and my activities have all become successful. Today I have achieved the fulfillment of religious principles, economic development, satisfaction of the senses and ultimately devotional service to Lord Kṛṣṇa."

'''[[CC Antya 12.31|Antya 12.31]]:''' When Lord Nityānanda heard this, He was very happy. He rose and embraced Śivānanda Sena in great love.

'''[[CC Antya 12.32|Antya 12.32]]:''' Being very much pleased by Nityānanda Prabhu's behavior, Śivānanda Sena began to arrange residential quarters for all the Vaiṣṇavas, headed by Advaita Ācārya.

'''[[CC Antya 12.33|Antya 12.33]]:''' One of Śrī Nityānanda Prabhu's characteristics is His contradictory nature. When He becomes angry and kicks someone, it is actually for his benefit.

'''[[CC Antya 12.34|Antya 12.34]]:''' Śivānanda Sena's nephew, Śrīkānta, the son of his sister, felt offended, and he commented on the matter when his uncle was absent.

'''[[CC Antya 12.35|Antya 12.35]]:''' "My uncle is well known as one of the associates of Śrī Caitanya Mahāprabhu, but Lord Nityānanda Prabhu asserts His superiority by kicking him."

'''[[CC Antya 12.36|Antya 12.36]]:''' After saying this, Śrīkānta, who was only a boy, left the group and traveled on alone to the residence of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 12.37|Antya 12.37]]:''' When Śrīkānta offered obeisances to the Lord, he was still wearing his shirt and coat. Therefore Govinda told him, "My dear Śrīkānta, first take off these garments."

'''[[CC Antya 12.38|Antya 12.38]]:''' As Govinda was warning Śrīkānta, Śrī Caitanya Mahāprabhu said, "Don't bother him. Let Śrīkānta do whatever he likes, for he has come here in a distressed state of mind."

'''[[CC Antya 12.39|Antya 12.39]]:''' Śrī Caitanya Mahāprabhu inquired from Śrīkānta about all the Vaiṣṇavas, and the boy informed the Lord about them, naming them one after another.

'''[[CC Antya 12.40|Antya 12.40]]:''' When Śrīkānta Sena heard the Lord say "He is distressed," he could understand that the Lord is omniscient.

'''[[CC Antya 12.41|Antya 12.41]]:''' As he described the Vaiṣṇavas, therefore, he did not mention Lord Nityānanda's kicking Śivānanda Sena. Meanwhile, all the devotees arrived and went to meet the Lord.

'''[[CC Antya 12.42|Antya 12.42]]:''' Śrī Caitanya Mahāprabhu received them all, just as He had in previous years. The women, however, saw the Lord from a distance.

'''[[CC Antya 12.43|Antya 12.43]]:''' The Lord again arranged for the residential quarters of all the devotees and thereafter called them to partake of the remnants of food offered to Lord Jagannātha.

'''[[CC Antya 12.44|Antya 12.44]]:''' Śivānanda Sena introduced his three sons to Śrī Caitanya Mahāprabhu. Because they were his sons, the Lord showed the boys great mercy.

'''[[CC Antya 12.45|Antya 12.45]]:''' Lord Caitanya asked the youngest son's name, and Śivānanda Sena informed the Lord that his name was Paramānanda dāsa.

'''[[CC Antya 12.46-47|Antya 12.46-47]]:''' Once before when Śivānanda Sena had visited Śrī Caitanya Mahāprabhu at His residence, the Lord had told him, "When this son is born, give him the name Purī dāsa."

'''[[CC Antya 12.48|Antya 12.48]]:''' The son was in the womb of Śivānanda's wife, and when Śivānanda returned home the son was born.

'''[[CC Antya 12.49|Antya 12.49]]:''' The child was named Paramānanda dāsa in accordance with the Lord's order, and the Lord jokingly called him Purī dāsa.

'''[[CC Antya 12.50|Antya 12.50]]:''' When Śivānanda Sena introduced the child to Śrī Caitanya Mahāprabhu, the Lord put His toe in the child's mouth.

'''[[CC Antya 12.51|Antya 12.51]]:''' No one can cross over the ocean of Śivānanda Sena's good fortune, for the Lord considered Śivānanda's whole family His own.

'''[[CC Antya 12.52|Antya 12.52]]:''' The Lord ate lunch in the company of all the devotees, and after washing His hands and mouth He gave an order to Govinda.

'''[[CC Antya 12.53|Antya 12.53]]:''' "As long as Śivānanda Sena's wife and children stay in Jagannātha Purī," He said, "they must be given the remnants of My food."

'''[[CC Antya 12.54|Antya 12.54]]:''' There was a resident of Nadia named Parameśvara, who was a confectioner living near the home of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 12.55|Antya 12.55]]:''' When the Lord was a boy, He would visit the house of Parameśvara Modaka again and again. The confectioner would supply the Lord milk and sweetmeats, and the Lord would eat them.

'''[[CC Antya 12.56|Antya 12.56]]:''' Parameśvara Modaka had been affectionate toward the Lord since His childhood, and he was one of those who came that year to see the Lord at Jagannātha Purī.

'''[[CC Antya 12.57|Antya 12.57]]:''' When he offered his obeisances to the Lord, he said, "I am the same Parameśvara." Upon seeing him, the Lord asked him questions with great affection.

'''[[CC Antya 12.58|Antya 12.58]]:''' Śrī Caitanya Mahāprabhu said, "Parameśvara, may you be blessed. It is very good that you have come here."Parameśvara then informed the Lord, "Mukundāra Mātā has also come."

'''[[CC Antya 12.59|Antya 12.59]]:''' Hearing the name of Mukundāra Mātā, Lord Caitanya hesitated, but because of affection for Parameśvara, He did not say anything.

'''[[CC Antya 12.60|Antya 12.60]]:''' An intimate relationship sometimes makes a person overstep formal etiquette. Thus Parameśvara actually pleased the Lord in His heart by his simple and affectionate behavior.

'''[[CC Antya 12.61|Antya 12.61]]:''' All the devotees engaged in the cleansing ceremony of the Guṇḍicā temple and danced in front of the Ratha-yātrā chariot, just as they had done in the past.

'''[[CC Antya 12.62|Antya 12.62]]:''' For four consecutive months, the devotees observed all the festivals. The wives, such as Mālinī, extended invitations for lunch to Śrī Caitanya Mahāprabhu.

'''[[CC Antya 12.63|Antya 12.63]]:''' From Bengal the devotees had brought varieties of Bengali food that Śrī Caitanya Mahāprabhu liked. They also cooked various grains and vegetables in their homes and offered them to the Lord.

'''[[CC Antya 12.64|Antya 12.64]]:''' During the day, Śrī Caitanya Mahāprabhu engaged in various activities with His devotees, but at night He felt great separation from Kṛṣṇa and used to cry.

'''[[CC Antya 12.65|Antya 12.65]]:''' In this way the Lord spent the four months of the rainy season in various pastimes, and then He ordered the Bengali devotees to return to their homes.

'''[[CC Antya 12.66|Antya 12.66]]:''' All the devotees from Bengal would regularly invite Śrī Caitanya Mahāprabhu for lunch, and the Lord would speak to them in very sweet words.

'''[[CC Antya 12.67|Antya 12.67]]:''' "All of you come to see Me every year," the Lord said. "To come here and then return must certainly give you great trouble.

'''[[CC Antya 12.68|Antya 12.68]]:''' "I would like to forbid you to do this, but I enjoy your company so much that My desire for your association only increases.

'''[[CC Antya 12.69|Antya 12.69]]:''' "I ordered Śrī Nityānanda Prabhu not to leave Bengal, but He has transgressed My order and come to see Me. What can I say?

'''[[CC Antya 12.70|Antya 12.70]]:''' "Out of His causeless mercy upon Me, Advaita Ācārya has also come here. I am indebted to Him for His affectionate behavior. This debt is impossible for Me to liquidate.

'''[[CC Antya 12.71|Antya 12.71]]:''' "All My devotees come here just for Me. Leaving aside their homes and families, they travel by very difficult paths to come here in great haste.

'''[[CC Antya 12.72|Antya 12.72]]:''' "There is no fatigue or trouble for Me, for I stay here at Nīlācala, Jagannātha Purī, and do not move at all. This is the favor of all of you.

'''[[CC Antya 12.73|Antya 12.73]]:''' "I am a mendicant and have no money. How can I clear My debt for the favor you have shown Me?

'''[[CC Antya 12.74|Antya 12.74]]:''' "I have only this body, and therefore I surrender it unto you. Now, if you wish, you may sell it anywhere you like. It is your property."

'''[[CC Antya 12.75|Antya 12.75]]:''' When all the devotees heard these sweet words of Lord Śrī Caitanya Mahāprabhu, their hearts melted, and they began to shed incessant tears.

'''[[CC Antya 12.76|Antya 12.76]]:''' Catching hold of His devotees, the Lord embraced them all and began to cry and cry.

'''[[CC Antya 12.77|Antya 12.77]]:''' Unable to leave, everyone remained there, and five to seven more days thus passed by.

'''[[CC Antya 12.78|Antya 12.78]]:''' Advaita Prabhu and Lord Nityānanda Prabhu submitted these words at the lotus feet of the Lord: "The entire world is naturally obligated to You for Your transcendental attributes.

'''[[CC Antya 12.79|Antya 12.79]]:''' "Yet You bind Your devotees again with Your sweet words. Under these circumstances, who can go anywhere?"

'''[[CC Antya 12.80|Antya 12.80]]:''' Then Śrī Caitanya Mahāprabhu peacefully calmed them all and bade each of them farewell.

'''[[CC Antya 12.81|Antya 12.81]]:''' The Lord specifically advised Nityānanda Prabhu, "You should not come here again and again. You will have My association in Bengal."

'''[[CC Antya 12.82|Antya 12.82]]:''' The devotees of Śrī Caitanya Mahāprabhu began their journey crying, while the Lord remained morosely at His residence.

'''[[CC Antya 12.83|Antya 12.83]]:''' The Lord bound everyone by His transcendental mercy. Who can repay his debt for the mercy of Śrī Caitanya Mahāprabhu?

'''[[CC Antya 12.84|Antya 12.84]]:''' Śrī Caitanya Mahāprabhu is the fully independent Personality of Godhead and makes everyone dance as He likes. Leaving His company, therefore, all the devotees returned to their homes in different parts of the country.

'''[[CC Antya 12.85|Antya 12.85]]:''' As a wooden doll dances to the will of a puppeteer, everything is accomplished by the will of the Lord. Who can understand the characteristics of the Supreme Personality of Godhead?

'''[[CC Antya 12.86|Antya 12.86]]:''' The previous year, Jagadānanda Paṇḍita, following the Lord's order, had returned to the city of Nadia to see Śacīmātā.

'''[[CC Antya 12.87|Antya 12.87]]:''' When he arrived, he offered prayers at her lotus feet and then offered her the cloth and prasādam of Lord Jagannātha.

'''[[CC Antya 12.88|Antya 12.88]]:''' He offered obeisances to Śacīmātā in the name of Lord Caitanya Mahāprabhu and informed her of all the Lord's submissive prayers to her.

'''[[CC Antya 12.89|Antya 12.89]]:''' Jagadānanda's coming pleased mother Śacī very much. As he talked of Lord Caitanya Mahāprabhu, she listened day and night.

'''[[CC Antya 12.90|Antya 12.90]]:''' Jagadānanda Paṇḍita said, "My dear mother, sometimes the Lord comes here and eats all the food you have offered.

'''[[CC Antya 12.91|Antya 12.91]]:''' "After eating the food, the Lord says, 'Today Mother has fed Me up to My neck.

'''[[CC Antya 12.92|Antya 12.92]]:''' "'I go there and eat the food My mother offers, but she cannot understand that I am eating it directly. She thinks that this is a dream.'"

'''[[CC Antya 12.93|Antya 12.93]]:''' Śacīmātā said, "I wish Nimāi would eat all the nice vegetables I cook. That is my desire.

'''[[CC Antya 12.94|Antya 12.94]]:''' "Sometimes I think that Nimāi has eaten them, but afterwards I think that I was only dreaming."

'''[[CC Antya 12.95|Antya 12.95]]:''' In this way, Jagadānanda Paṇḍita and mother Śacī talked day and night about the happiness of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 12.96|Antya 12.96]]:''' Jagadānanda Paṇḍita met all the other devotees in Nadia. They were all very happy to have him present.

'''[[CC Antya 12.97|Antya 12.97]]:''' Jagadānanda Paṇḍita thereafter went to meet Advaita Ācārya, who also was very happy to have him.

'''[[CC Antya 12.98|Antya 12.98]]:''' Vāsudeva Datta and Murāri Gupta were so pleased to see Jagadānanda Paṇḍita that they kept him at their homes and would not allow him to leave.

'''[[CC Antya 12.99|Antya 12.99]]:''' They heard confidential narrations about Śrī Caitanya Mahāprabhu from the mouth of Jagadānanda Paṇḍita and forgot themselves in the great happiness of hearing about the Lord.

'''[[CC Antya 12.100|Antya 12.100]]:''' Whenever Jagadānanda Paṇḍita went to visit a devotee's house, that devotee immediately forgot himself in great happiness.

'''[[CC Antya 12.101|Antya 12.101]]:''' All glories to Jagadānanda Paṇḍita! He is so favored by Śrī Caitanya Mahāprabhu that anyone who meets him thinks, "Now I have gotten the association of Śrī Caitanya Mahāprabhu directly."

'''[[CC Antya 12.102|Antya 12.102]]:''' Jagadānanda Paṇḍita stayed at the house of Śivānanda Sena for some time, and they prepared about sixteen seers of scented sandalwood oil.

'''[[CC Antya 12.103|Antya 12.103]]:''' They filled a large earthen pot with the aromatic oil, and with great care Jagadānanda Paṇḍita brought it to Nīlācala, Jagannātha Purī.

'''[[CC Antya 12.104|Antya 12.104]]:''' This oil was placed in the care of Govinda, and Jagadānanda requested him, "Please rub this oil on the body of the Lord."

'''[[CC Antya 12.105|Antya 12.105]]:''' Govinda therefore told Śrī Caitanya Mahāprabhu, "Jagadānanda Paṇḍita has brought some scented sandalwood oil.

'''[[CC Antya 12.106|Antya 12.106]]:''' "It is his desire that Your Lordship apply a little of this oil on Your head so that blood pressure due to bile and air will be considerably diminished.

'''[[CC Antya 12.107|Antya 12.107]]:''' "He prepared a large jug of it in Bengal, and with great care he has brought it here."

'''[[CC Antya 12.108|Antya 12.108]]:''' The Lord replied, "A sannyāsī has no use for oil, especially perfumed oil such as this. Take it out immediately."

'''[[CC Antya 12.109|Antya 12.109]]:''' "Deliver this oil to the temple of Jagannātha, where it may be burned in the lamps. In this way, Jagadānanda's labor in manufacturing the oil will be perfectly successful."

'''[[CC Antya 12.110|Antya 12.110]]:''' When Govinda informed Jagadānanda Paṇḍita of this message, Jagadānanda remained silent, not saying even a word.

'''[[CC Antya 12.111|Antya 12.111]]:''' When ten days had passed, Govinda again told Śrī Caitanya Mahāprabhu, "It is the desire of Jagadānanda Paṇḍita that Your Lordship accept the oil."

'''[[CC Antya 12.112|Antya 12.112]]:''' When the Lord heard this, He angrily said, "Why not keep a masseur to massage Me?

'''[[CC Antya 12.113|Antya 12.113]]:''' "Have I taken sannyāsa for such happiness? Accepting this oil would bring My ruination, and all of you would laugh.

'''[[CC Antya 12.114|Antya 12.114]]:''' "If someone passing on the road smelled this oil on My head, he would think Me a dārī sannyāsī, a tantric sannyāsī who keeps women."

'''[[CC Antya 12.115|Antya 12.115]]:''' Hearing these words of Śrī Caitanya Mahāprabhu, Govinda remained silent. The next morning, Jagadānanda went to see the Lord.

'''[[CC Antya 12.116|Antya 12.116]]:''' Śrī Caitanya Mahāprabhu said to Jagadānanda Paṇḍita, "My dear Paṇḍita, you have brought Me some oil from Bengal, but since I am in the renounced order, I cannot accept it.

'''[[CC Antya 12.117|Antya 12.117]]:''' "Deliver the oil to the temple of Jagannātha so that it may be burned in the lamps. Thus your labor in preparing the oil will be fruitful."

'''[[CC Antya 12.118|Antya 12.118]]:''' Jagadānanda Paṇḍita replied, "Who tells You all these false stories? I never brought any oil from Bengal."

'''[[CC Antya 12.119|Antya 12.119]]:''' After saying this, Jagadānanda Paṇḍita took the jug of oil from the room and threw it down before Śrī Caitanya Mahāprabhu in the courtyard and broke it.

'''[[CC Antya 12.120|Antya 12.120]]:''' After breaking the jug, Jagadānanda Paṇḍita returned to his residence, bolted the door and lay down.

'''[[CC Antya 12.121|Antya 12.121]]:''' Three days later, Śrī Caitanya Mahāprabhu went to the door of his room and said, "My dear Jagadānanda Paṇḍita, please get up.

'''[[CC Antya 12.122|Antya 12.122]]:''' "I want you personally to cook My lunch today. I am going now to see the Lord in the temple. I shall return at noon."

'''[[CC Antya 12.123|Antya 12.123]]:''' After Śrī Caitanya Mahāprabhu said this and left, Jagadānanda Paṇḍita got up from his bed, bathed and began to cook varieties of vegetables.

'''[[CC Antya 12.124|Antya 12.124]]:''' After finishing His noontime ritualistic duties, the Lord arrived for lunch. Jagadānanda Paṇḍita washed the Lord's feet and gave the Lord a sitting place.

'''[[CC Antya 12.125|Antya 12.125]]:''' He had cooked fine rice, mixed it with ghee and piled it high on a banana leaf. There were also varieties of vegetables, placed all around in pots made of banana tree bark.

'''[[CC Antya 12.126|Antya 12.126]]:''' On the rice and vegetables were tulasī flowers, and in front of the Lord were cakes, sweet rice and other prasādam of Jagannātha.

'''[[CC Antya 12.127|Antya 12.127]]:''' The Lord said, "Spread another leaf with a helping of rice and vegetables so that today you and I may take lunch together."

'''[[CC Antya 12.128|Antya 12.128]]:''' Śrī Caitanya Mahāprabhu kept His hands raised and would not accept the prasādam until Jagadānanda Paṇḍita, with great affection and love, spoke the following words.

'''[[CC Antya 12.129|Antya 12.129]]:''' "Please first take prasādam Yourself, and I shall eat later. I shall not refuse Your request."

'''[[CC Antya 12.130|Antya 12.130]]:''' In great happiness, Śrī Caitanya Mahāprabhu then accepted the lunch. When He had tasted the vegetables, He again began to speak.

'''[[CC Antya 12.131|Antya 12.131]]:''' "Even when you cook in an angry mood," He said, "the food is very delicious. This shows how pleased Kṛṣṇa is with you.

'''[[CC Antya 12.132|Antya 12.132]]:''' "Because He will personally eat the food, Kṛṣṇa makes you cook so nicely.

'''[[CC Antya 12.133|Antya 12.133]]:''' "You offer such nectarean rice to Kṛṣṇa. Who can estimate the limit of your fortune?"

'''[[CC Antya 12.134|Antya 12.134]]:''' Jagadānanda Paṇḍita replied, "He who will eat has cooked this. As far as I am concerned, I simply collect the ingredients."

'''[[CC Antya 12.135|Antya 12.135]]:''' Jagadānanda Paṇḍita continued to offer the Lord varieties of vegetables. Out of fear, the Lord said nothing but continued eating happily.

'''[[CC Antya 12.136|Antya 12.136]]:''' Jagadānanda Paṇḍita eagerly forced the Lord to eat so much that He ate ten times more than on other days.

'''[[CC Antya 12.137|Antya 12.137]]:''' Again and again when the Lord wished to get up, Jagadānanda Paṇḍita would feed Him more vegetables.

'''[[CC Antya 12.138|Antya 12.138]]:''' Śrī Caitanya Mahāprabhu dared not forbid him to feed Him more. He just continued eating, fearful that Jagadānanda would fast if He stopped.

'''[[CC Antya 12.139|Antya 12.139]]:''' At last the Lord respectfully submitted, "My dear Jagadānanda, you have already made Me eat ten times more than I am used to. Now please stop."

'''[[CC Antya 12.140|Antya 12.140]]:''' Śrī Caitanya Mahāprabhu stood up and washed His hands and mouth, while Jagadānanda Paṇḍita brought spices, a garland and sandalwood pulp.

'''[[CC Antya 12.141|Antya 12.141]]:''' Accepting the sandalwood pulp and garland, the Lord sat down and said, "Now, in front of Me, you must eat."

'''[[CC Antya 12.142|Antya 12.142]]:''' Jagadānanda replied, "My Lord, You go take rest. I shall take prasādam after I finish making some arrangements.

'''[[CC Antya 12.143|Antya 12.143]]:''' "Rāmāi Paṇḍita and Raghunātha Bhaṭṭa did the cooking, and I want to give them some rice and vegetables."

'''[[CC Antya 12.144|Antya 12.144]]:''' Śrī Caitanya Mahāprabhu then told Govinda, "You remain here. When the Paṇḍita has taken his food, come inform Me."

'''[[CC Antya 12.145|Antya 12.145]]:''' After Śrī Caitanya Mahāprabhu had said this and left, Jagadānanda Paṇḍita spoke to Govinda.

'''[[CC Antya 12.146|Antya 12.146]]:''' "Go quickly and massage the Lord's feet," he said. "You may tell Him, 'The Paṇḍita has just sat down to take his meal.'

'''[[CC Antya 12.147|Antya 12.147]]:''' "I shall keep some remnants of the Lord's food for you. When He is asleep, come and take your portion."

'''[[CC Antya 12.148|Antya 12.148]]:''' Jagadānanda Paṇḍita thus distributed remnants of the Lord's food to Rāmāi, Nandāi, Govinda and Raghunātha Bhaṭṭa.

'''[[CC Antya 12.149|Antya 12.149]]:''' He also personally ate the remnants of food left by Śrī Caitanya Mahāprabhu. Then the Lord again sent Govinda.

'''[[CC Antya 12.150|Antya 12.150]]:''' The Lord told him, "Go see whether Jagadānanda Paṇḍita is eating. Then quickly return and let Me know."

'''[[CC Antya 12.151|Antya 12.151]]:''' Seeing that Jagadānanda Paṇḍita was indeed eating, Govinda informed the Lord, who then became peaceful and went to sleep.

'''[[CC Antya 12.152|Antya 12.152]]:''' The affectionate loving exchanges between Jagadānanda Paṇḍita and Lord Śrī Caitanya Mahāprabhu continued in this manner, exactly like the exchanges between Satyabhāmā and Lord Kṛṣṇa related in Śrīmad-Bhāgavatam.

'''[[CC Antya 12.153|Antya 12.153]]:''' Who can estimate the limit of Jagadānanda Paṇḍita's fortune? He himself is the example of his own great fortune.

'''[[CC Antya 12.154|Antya 12.154]]:''' Anyone who hears about the loving exchanges between Jagadānanda Paṇḍita and Śrī Caitanya Mahāprabhu, or who reads Jagadānanda's book Prema-vivarta, can understand what love is. Moreover, he achieves ecstatic love of Kṛṣṇa.

'''[[CC Antya 12.155|Antya 12.155]]:''' Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.

<div style="float:right">[[File:Go-previous.png|link=CC Antya 11|Antya-līlā 11]] '''[[CC Antya 11|Antya-līlā 11]] - [[CC Antya 13|Antya-līlā 13]]''' [[File:Go-next.png|link=CC Antya 13|Antya-līlā 13]]</div>

CC Antya 11

2021-05-06T08:56:27Z

Nirmal:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 11|1]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]], Chapter 11: The Passing of Haridāsa Ṭhākura'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 10|Antya-līlā 10]] '''[[CC Antya 10|Antya-līlā 10]] - [[CC Antya 12|Antya-līlā 12]]''' [[File:Go-next.png|link=CC Antya 12|Antya-līlā 12]]</div>

'''[[CC Antya 11 Summary|Antya 11 Summary]]'''

'''[[CC Antya 11.1|Antya 11.1]]:''' Let me offer my respectful obeisances unto Haridāsa Ṭhākura and his master, Śrī Caitanya Mahāprabhu, who danced with the body of Haridāsa Ṭhākura on His lap.

'''[[CC Antya 11.2|Antya 11.2]]:''' All glories to Lord Śrī Caitanya Mahāprabhu, who is very merciful and who is very dear to Advaita Ācārya and Lord Nityānanda!

'''[[CC Antya 11.3|Antya 11.3]]:''' All glories to the master of Śrīnivāsa Ṭhākura! All glories to the master of Haridāsa Ṭhākura! All glories to the dear master of Gadādhara Paṇḍita! All glories to the master of the life of Svarūpa Dāmodara!

'''[[CC Antya 11.4|Antya 11.4]]:''' All glories to Lord Śrī Caitanya, who is very dear to Kāśī Miśra! He is the Lord of the life of Jagadānanda and the Lord of Rūpa Gosvāmī, Sanātana Gosvāmī and Raghunātha dāsa Gosvāmī.

'''[[CC Antya 11.5|Antya 11.5]]:''' All glories to the transcendental form of Śrī Caitanya Mahāprabhu, who is Kṛṣṇa Himself, the Supreme Personality of Godhead! My dear Lord, kindly give me shelter at Your lotus feet by Your causeless mercy.

'''[[CC Antya 11.6|Antya 11.6]]:''' All glories to Lord Nityānanda, who is the life and soul of Śrī Caitanya Mahāprabhu! My dear Lord, kindly give me engagement in devotional service at Your lotus feet.

'''[[CC Antya 11.7|Antya 11.7]]:''' All glories to Advaita Ācārya, who is treated by Śrī Caitanya Mahāprabhu as superior due to His age and respectability! Please give me engagement in devotional service at Your lotus feet.

'''[[CC Antya 11.8|Antya 11.8]]:''' All glories to all the devotees of Śrī Caitanya Mahāprabhu, for the Lord is their life and soul! All of you, kindly bestow devotional service upon me.

'''[[CC Antya 11.9|Antya 11.9]]:''' All glories to Rūpa Gosvāmī, Sanātana Gosvāmī, Jīva Gosvāmī, Raghunātha dāsa Gosvāmī, Raghunātha Bhaṭṭa Gosvāmī and Gopāla Bhaṭṭa Gosvāmī, the six Gosvāmīs of Vṛndāvana! They are all my masters.

'''[[CC Antya 11.10|Antya 11.10]]:''' I am writing this narration of the pastimes and attributes of the Lord by the mercy of Śrī Caitanya Mahāprabhu and His associates. I do not know how to write properly, but I am purifying myself by writing this description.

'''[[CC Antya 11.11|Antya 11.11]]:''' Śrī Caitanya Mahāprabhu thus resided at Jagannātha Purī with His personal devotees and enjoyed the congregational chanting of the Hare Kṛṣṇa mahā-mantra.

'''[[CC Antya 11.12|Antya 11.12]]:''' In the daytime Śrī Caitanya Mahāprabhu engaged in dancing and chanting and in seeing the temple of Lord Jagannātha. At night, in the company of His most confidential devotees, such as Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī, He tasted the nectar of the transcendental mellows of Lord Śrī Kṛṣṇa's pastimes.

'''[[CC Antya 11.13|Antya 11.13]]:''' Śrī Caitanya Mahāprabhu very happily passed His days in this way at Nīlācala, Jagannātha Purī. Feeling separation from Kṛṣṇa, He exhibited many transcendental symptoms all over His body.

'''[[CC Antya 11.14|Antya 11.14]]:''' Day after day the symptoms increased, and at night they increased even more. All these symptoms, such as transcendental anxiety, agitation and talking like a madman, were present, just as they are described in the śāstras.

'''[[CC Antya 11.15|Antya 11.15]]:''' Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya, the chief assistants in Śrī Caitanya Mahāprabhu's pastimes, remained with Him both day and night.

'''[[CC Antya 11.16|Antya 11.16]]:''' One day Govinda, the personal servant of Śrī Caitanya Mahāprabhu, went in great jubilation to deliver the remnants of Lord Jagannātha's food to Haridāsa Ṭhākura.

'''[[CC Antya 11.17|Antya 11.17]]:''' When Govinda came to Haridāsa, he saw that Haridāsa Ṭhākura was lying on his back and chanting his rounds very slowly.

'''[[CC Antya 11.18|Antya 11.18]]:''' "Please rise and take your mahā-prasādam," Govinda said.Haridāsa Ṭhākura replied, "Today I shall observe fasting.

'''[[CC Antya 11.19|Antya 11.19]]:''' "I have not finished chanting my regular number of rounds. How, then, can I eat? But you have brought mahā-prasādam, and how can I neglect it?"

'''[[CC Antya 11.20|Antya 11.20]]:''' Saying this, he offered prayers to the mahā-prasādam, took a little portion, and ate it.

'''[[CC Antya 11.21|Antya 11.21]]:''' The next day, Śrī Caitanya Mahāprabhu went to Haridāsa's place and inquired from him, "Haridāsa, are you well?"

'''[[CC Antya 11.22|Antya 11.22]]:''' Haridāsa offered his obeisances to the Lord and replied, "My body is all right, but my mind and intelligence are not well."

'''[[CC Antya 11.23|Antya 11.23]]:''' Śrī Caitanya Mahāprabhu further inquired from Haridāsa, "Can you ascertain what your disease is?"Haridāsa Ṭhākura replied, "My disease is that I cannot complete my rounds."

'''[[CC Antya 11.24|Antya 11.24]]:''' "Now that you have become old," the Lord said, "you may reduce the number of rounds you chant daily. You are already liberated, and therefore you need not follow the regulative principles very strictly.

'''[[CC Antya 11.25|Antya 11.25]]:''' "Your role in this incarnation is to deliver the people in general. You have sufficiently preached the glories of the holy name in this world."

'''[[CC Antya 11.26|Antya 11.26]]:''' The Lord concluded, "Now, therefore, please reduce the fixed number of times you chant the Hare Kṛṣṇa mahā-mantra."Haridāsa Ṭhākura replied, "Kindly hear my real plea.

'''[[CC Antya 11.27|Antya 11.27]]:''' "I was born in an inferior family, and my body is most abominable. I always engage in low work. Therefore, I am the lowest, most condemned of men.

'''[[CC Antya 11.28|Antya 11.28]]:''' "I am unseeable and untouchable, but You have accepted me as Your servant. This means that You have delivered me from a hellish condition and raised me to the Vaikuṇṭha platform.

'''[[CC Antya 11.29|Antya 11.29]]:''' "My dear Lord, You are the fully independent Personality of Godhead. You act by Your own free will. You cause the whole world to dance and act as You like.

'''[[CC Antya 11.30|Antya 11.30]]:''' "My dear Lord, by Your mercy You have made me dance in many ways. For example, I was offered the śrāddha-pātra, which should have been offered to first-class brāhmaṇas. I ate from it even though I was born in a family of meat-eaters.

'''[[CC Antya 11.31|Antya 11.31]]:''' "I have had one desire for a very long time. I think that quite soon, my Lord, You will bring to a close Your pastimes within this material world.

'''[[CC Antya 11.32|Antya 11.32]]:''' "I wish that You not show me this closing chapter of Your pastimes. Before that time comes, kindly let my body fall down in Your presence.

'''[[CC Antya 11.33|Antya 11.33]]:''' "I wish to catch Your lotuslike feet upon my heart and see Your moonlike face.

'''[[CC Antya 11.34|Antya 11.34]]:''' "With my tongue I shall chant Your holy name, 'Śrī Kṛṣṇa Caitanya!' That is my desire. Kindly let me give up my body in this way.

'''[[CC Antya 11.35|Antya 11.35]]:''' "O most merciful Lord, if by Your mercy it is possible, kindly grant my desire.

'''[[CC Antya 11.36|Antya 11.36]]:''' "Let this lowborn body fall down before You. You can make possible this perfection of all my desires."

'''[[CC Antya 11.37|Antya 11.37]]:''' Śrī Caitanya Mahāprabhu said, "My dear Haridāsa, Kṛṣṇa is so merciful that He must execute whatever you want.

'''[[CC Antya 11.38|Antya 11.38]]:''' "But whatever happiness is Mine is all due to your association. It is not fitting for you to go away and leave Me behind."

'''[[CC Antya 11.39|Antya 11.39]]:''' Catching the lotus feet of Śrī Caitanya Mahāprabhu, Haridāsa Ṭhākura said, "My Lord, do not create an illusion! Although I am so fallen, You must certainly show me this mercy!

'''[[CC Antya 11.40|Antya 11.40]]:''' "My Lord, there are many respectable personalities, millions of devotees, who are fit to sit on my head. They are all helpful in Your pastimes.

'''[[CC Antya 11.41|Antya 11.41]]:''' "My Lord, if an insignificant insect like me dies, what is the loss? If an ant dies, where is the loss to the material world?

'''[[CC Antya 11.42|Antya 11.42]]:''' "My Lord, You are always affectionate to Your devotees. I am just an imitation devotee, but nevertheless I wish that You fulfill my desire. That is my expectation."

'''[[CC Antya 11.43|Antya 11.43]]:''' Because He had to perform His noon duties, Śrī Caitanya Mahāprabhu got up to leave, but it was settled that the following day, after He saw Lord Jagannātha, He would return to visit Haridāsa Ṭhākura.

'''[[CC Antya 11.44|Antya 11.44]]:''' After embracing him, Śrī Caitanya Mahāprabhu left to perform His noon duties and went to the sea to take His bath.

'''[[CC Antya 11.45|Antya 11.45]]:''' The next morning, after visiting the Jagannātha temple, Śrī Caitanya Mahāprabhu, accompanied by all His devotees, went hastily to see Haridāsa Ṭhākura.

'''[[CC Antya 11.46|Antya 11.46]]:''' Śrī Caitanya Mahāprabhu and the devotees came before Haridāsa Ṭhākura, who offered his respects to the lotus feet of Śrī Caitanya Mahāprabhu and all the Vaiṣṇavas.

'''[[CC Antya 11.47|Antya 11.47]]:''' Lord Śrī Caitanya Mahāprabhu inquired, "My dear Haridāsa, what is the news?"Haridāsa Ṭhākura replied, "My Lord, whatever mercy You can bestow upon me."

'''[[CC Antya 11.48|Antya 11.48]]:''' Upon hearing this, Śrī Caitanya Mahāprabhu immediately began great congregational chanting in the courtyard. Vakreśvara Paṇḍita was the chief dancer.

'''[[CC Antya 11.49|Antya 11.49]]:''' Headed by Svarūpa Dāmodara Gosvāmī, all the devotees of Śrī Caitanya Mahāprabhu surrounded Haridāsa Ṭhākura and began congregational chanting.

'''[[CC Antya 11.50|Antya 11.50]]:''' In front of all the great devotees like Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya, Śrī Caitanya Mahāprabhu began to describe the holy attributes of Haridāsa Ṭhākura.

'''[[CC Antya 11.51|Antya 11.51]]:''' As He described the transcendental attributes of Haridāsa Ṭhākura, Śrī Caitanya Mahāprabhu seemed to possess five mouths. The more He described, the more His great happiness increased.

'''[[CC Antya 11.52|Antya 11.52]]:''' After hearing of the transcendental qualities of Haridāsa Ṭhākura, all the devotees present were struck with wonder. They all offered their respectful obeisances to the lotus feet of Haridāsa Ṭhākura.

'''[[CC Antya 11.53|Antya 11.53]]:''' Haridāsa Ṭhākura made Śrī Caitanya Mahāprabhu sit down in front of him, and then he fixed his eyes, like two bumblebees, on the lotus face of the Lord.

'''[[CC Antya 11.54|Antya 11.54]]:''' He held the lotus feet of Śrī Caitanya Mahāprabhu on his heart and then took the dust of the feet of all the devotees present and put it on his head.

'''[[CC Antya 11.55|Antya 11.55]]:''' He began to chant the holy name of Śrī Kṛṣṇa Caitanya again and again. As he drank the sweetness of the face of the Lord, tears constantly glided down from his eyes.

'''[[CC Antya 11.56|Antya 11.56]]:''' While chanting the holy name of Śrī Kṛṣṇa Caitanya, he gave up his air of life and left his body.

'''[[CC Antya 11.57|Antya 11.57]]:''' Seeing the wonderful death of Haridāsa Ṭhākura by his own will, which was just like a great mystic yogī's, everyone remembered the passing away of Bhīṣma.

'''[[CC Antya 11.58|Antya 11.58]]:''' There was a tumultuous noise as they all chanted the holy names "Hari" and "Kṛṣṇa." Śrī Caitanya Mahāprabhu became overwhelmed with ecstatic love.

'''[[CC Antya 11.59|Antya 11.59]]:''' The Lord raised the body of Haridāsa Ṭhākura and placed it on His lap. Then He began to dance in the courtyard in great ecstatic love.

'''[[CC Antya 11.60|Antya 11.60]]:''' Because of Śrī Caitanya Mahāprabhu's ecstatic love, all the devotees were helpless, and in ecstatic love they also began to dance and chant congregationally.

'''[[CC Antya 11.61|Antya 11.61]]:''' Śrī Caitanya Mahāprabhu danced for some time, and then Svarūpa Dāmodara Gosvāmī informed Him of other rituals for the body of Ṭhākura Haridāsa.

'''[[CC Antya 11.62|Antya 11.62]]:''' The body of Haridāsa Ṭhākura was then raised onto a carrier that resembled an airship and taken to the sea, accompanied by congregational chanting.

'''[[CC Antya 11.63|Antya 11.63]]:''' Śrī Caitanya Mahāprabhu danced in front of the procession, and Vakreśvara Paṇḍita, along with the other devotees, chanted and danced behind Him.

'''[[CC Antya 11.64|Antya 11.64]]:''' Śrī Caitanya Mahāprabhu bathed the body of Haridāsa Ṭhākura in the sea and then declared, "From this day on, this sea has become a great pilgrimage site."

'''[[CC Antya 11.65|Antya 11.65]]:''' Everyone drank the water that had touched the lotus feet of Haridāsa Ṭhākura, and then they smeared remnants of Lord Jagannātha's sandalwood pulp over Haridāsa Ṭhākura's body.

'''[[CC Antya 11.66|Antya 11.66]]:''' After a hole was dug in the sand, the body of Haridāsa Ṭhākura was placed into it. Remnants from Lord Jagannātha, such as His silken ropes, sandalwood pulp, food and cloth, were placed on the body.

'''[[CC Antya 11.67|Antya 11.67]]:''' All around the body, the devotees performed congregational chanting, and Vakreśvara Paṇḍita danced in jubilation.

'''[[CC Antya 11.68|Antya 11.68]]:''' With His transcendental hands, Śrī Caitanya Mahāprabhu personally covered the body of Haridāsa Ṭhākura with sand, chanting "Haribol! Haribol!"

'''[[CC Antya 11.69|Antya 11.69]]:''' The devotees covered the body of Haridāsa Ṭhākura with sand and then constructed a platform upon the site. The platform was protected all around by fencing.

'''[[CC Antya 11.70|Antya 11.70]]:''' Śrī Caitanya Mahāprabhu danced and chanted all around the platform, and as the holy name of Hari roared tumultuously, the whole universe became filled with the vibration.

'''[[CC Antya 11.71|Antya 11.71]]:''' After sańkīrtana, Śrī Caitanya Mahāprabhu bathed in the sea with His devotees, swimming and playing in the water in great jubilation.

'''[[CC Antya 11.72|Antya 11.72]]:''' After circumambulating the tomb of Haridāsa Ṭhākura, Śrī Caitanya Mahāprabhu went to the Siḿha-dvāra gate of the Jagannātha temple. The whole city chanted in congregation, and the tumultuous sound vibrated all over the city.

'''[[CC Antya 11.73|Antya 11.73]]:''' Approaching the Siḿha-dvāra gate, Śrī Caitanya Mahāprabhu spread His cloth and began to beg prasādam from all the shopkeepers there.

'''[[CC Antya 11.74|Antya 11.74]]:''' "I am begging prasādam for a festival honoring the passing away of Haridāsa Ṭhākura," the Lord said. "Please give Me alms."

'''[[CC Antya 11.75|Antya 11.75]]:''' Hearing this, all the shopkeepers immediately came forward with big baskets of prasādam, which they jubilantly delivered to Lord Caitanya.

'''[[CC Antya 11.76|Antya 11.76]]:''' However, Svarūpa Dāmodara stopped them, and the shopkeepers returned to their shops and sat down with their baskets.

'''[[CC Antya 11.77|Antya 11.77]]:''' Svarūpa Dāmodara sent Śrī Caitanya Mahāprabhu back to His residence and kept with him four Vaiṣṇavas and four servant carriers.

'''[[CC Antya 11.78|Antya 11.78]]:''' Svarūpa Dāmodara said to all the shopkeepers, "Deliver to me four palmfuls of prasādam from each and every item."

'''[[CC Antya 11.79|Antya 11.79]]:''' In this way varieties of prasādam were collected, then packed up in different loads and carried on the heads of the four servants.

'''[[CC Antya 11.80|Antya 11.80]]:''' Not only did Svarūpa Dāmodara Gosvāmī bring prasādam, but Vāṇīnātha Paṭṭanāyaka and Kāśī Miśra also sent large quantities.

'''[[CC Antya 11.81|Antya 11.81]]:''' Śrī Caitanya Mahāprabhu made all the devotees sit in rows and personally began to distribute the prasādam, assisted by four other men.

'''[[CC Antya 11.82|Antya 11.82]]:''' Śrī Caitanya Mahāprabhu was not accustomed to taking prasādam in small quantities. He therefore put on each plate what at least five men could eat.

'''[[CC Antya 11.83|Antya 11.83]]:''' Svarūpa Dāmodara Gosvāmī requested Śrī Caitanya Mahāprabhu, "Please sit down and watch. With these men to help me, I shall distribute the prasādam."

'''[[CC Antya 11.84|Antya 11.84]]:''' The four men — Svarūpa Dāmodara, Jagadānanda, Kāśīśvara and Śańkara — distributed the prasādam continuously.

'''[[CC Antya 11.85|Antya 11.85]]:''' All the devotees who sat down would not eat the prasādam as long as the Lord had not eaten. On that day, however, Kāśī Miśra had extended an invitation to the Lord.

'''[[CC Antya 11.86|Antya 11.86]]:''' Therefore Kāśī Miśra personally went there and delivered prasādam to Śrī Caitanya Mahāprabhu with great attention and made Him eat.

'''[[CC Antya 11.87|Antya 11.87]]:''' With Paramānanda Purī and Brahmānanda Bhāratī, Śrī Caitanya Mahāprabhu sat down and accepted the prasādam. When He began to eat, so did all the Vaiṣṇavas.

'''[[CC Antya 11.88|Antya 11.88]]:''' Everyone was filled up to the neck because Śrī Caitanya Mahāprabhu kept telling the distributors, "Give them more! Give them more!"

'''[[CC Antya 11.89|Antya 11.89]]:''' After all the devotees finished accepting prasādam and had washed their hands and mouths, Śrī Caitanya Mahāprabhu decorated each of them with a flower garland and sandalwood pulp.

'''[[CC Antya 11.90|Antya 11.90]]:''' Overwhelmed with ecstatic love, Śrī Caitanya Mahāprabhu offered a benediction to all the devotees, which all the devotees heard with great satisfaction.

'''[[CC Antya 11.91-93|Antya 11.91-93]]:''' Śrī Caitanya Mahāprabhu gave this benediction: "Anyone who has seen the festival of Śrī Haridāsa Ṭhākura's passing away, anyone who has chanted and danced here, anyone who has offered sand on the body of Haridāsa Ṭhākura, and anyone who has joined this festival to partake of the prasādam will achieve the favor of Kṛṣṇa very soon. There is such wonderful power in seeing Haridāsa Ṭhākura.

'''[[CC Antya 11.94|Antya 11.94]]:''' "Being merciful upon Me, Kṛṣṇa gave Me the association of Haridāsa Ṭhākura. Being independent in His desires, He has now broken that association.

'''[[CC Antya 11.95|Antya 11.95]]:''' "When Haridāsa Ṭhākura wanted to leave this material world, it was not within My power to detain him.

'''[[CC Antya 11.96|Antya 11.96]]:''' "Simply by his will, Haridāsa Ṭhākura could give up his life and go away, exactly like Bhīṣma, who previously died simply by his own desire, as we have heard from śāstra.

'''[[CC Antya 11.97|Antya 11.97]]:''' "Haridāsa Ṭhākura was the crown jewel on the head of this world; without him, this world is now bereft of its valuable jewel."

'''[[CC Antya 11.98|Antya 11.98]]:''' Śrī Caitanya Mahāprabhu then told everyone, "Say 'All glories to Haridāsa Ṭhākura!' and chant the holy name of Hari." Saying this, He personally began to dance.

'''[[CC Antya 11.99|Antya 11.99]]:''' Everyone began to chant, "All glories to Haridāsa Ṭhākura, who revealed the importance of chanting the holy name of the Lord!"

'''[[CC Antya 11.100|Antya 11.100]]:''' Thereafter, Śrī Caitanya Mahāprabhu bade farewell to all the devotees, and He Himself, with mixed feelings of happiness and distress, took rest.

'''[[CC Antya 11.101|Antya 11.101]]:''' Thus I have spoken about the victorious passing away of Haridāsa Ṭhākura. Anyone who hears this narration will certainly fix his mind firmly in devotional service to Kṛṣṇa.

'''[[CC Antya 11.102|Antya 11.102]]:''' From the incident of Haridāsa Ṭhākura's passing away and the great care Śrī Caitanya Mahāprabhu took in commemorating it, one can understand just how affectionate He is toward His devotees. Although He is the topmost of all sannyāsīs, He fully satisfied the desire of Haridāsa Ṭhākura.

'''[[CC Antya 11.103|Antya 11.103]]:''' When Haridāsa Ṭhākura was at the last stage of his life, Śrī Caitanya Mahāprabhu gave him His company and allowed him to touch Him. Thereafter, He took the body of Ṭhākura Haridāsa on His lap and personally danced with it.

'''[[CC Antya 11.104|Antya 11.104]]:''' Out of His causeless mercy the Lord personally covered the body of Haridāsa Ṭhākura with sand and personally begged alms from the shopkeepers. Then He conducted a great festival to celebrate the passing away of Haridāsa Ṭhākura.

'''[[CC Antya 11.105|Antya 11.105]]:''' Haridāsa Ṭhākura was not only the topmost devotee of the Lord but also a great and learned scholar. It was his great fortune that he passed away before Śrī Caitanya Mahāprabhu.

'''[[CC Antya 11.106|Antya 11.106]]:''' The life and characteristics of Śrī Caitanya Mahāprabhu are exactly like an ocean of nectar, one drop of which can please the mind and ear.

'''[[CC Antya 11.107|Antya 11.107]]:''' Anyone who desires to cross over the ocean of nescience, please hear with great faith the life and characteristics of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 11.108|Antya 11.108]]:''' Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.

<div style="float:right">[[File:Go-previous.png|link=CC Antya 10|Antya-līlā 10]] '''[[CC Antya 10|Antya-līlā 10]] - [[CC Antya 12|Antya-līlā 12]]''' [[File:Go-next.png|link=CC Antya 12|Antya-līlā 12]]</div>

CC Antya 10

2021-05-06T08:37:16Z

Nirmal:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 10|1]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]], Chapter 10: Śrī Caitanya Mahāprabhu Accepts Prasādam from His Devotees'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 9|Antya-līlā 9]] '''[[CC Antya 9|Antya-līlā 9]] - [[CC Antya 11|Antya-līlā 11]]''' [[File:Go-next.png|link=CC Antya 11|Antya-līlā 11]]</div>

'''[[CC Antya 10 Summary|Antya 10 Summary]]'''

'''[[CC Antya 10.1|Antya 10.1]]:''' Let me offer my respectful obeisances unto Lord Śrī Caitanya Mahāprabhu, who is always pleased to accept anything given with faith and love by His devotees and is always ready to bestow mercy upon them.

'''[[CC Antya 10.2|Antya 10.2]]:''' All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda Prabhu! All glories to Advaitacandra! And all glories to all the devotees of Lord Caitanya!

'''[[CC Antya 10.3|Antya 10.3]]:''' The next year, all the devotees were very pleased to go to Jagannātha Purī [Nīlācala] to see Śrī Caitanya Mahāprabhu.

'''[[CC Antya 10.4|Antya 10.4]]:''' Advaita Ācārya Gosāñi led the party from Bengal. He was followed by Ācāryaratna, Ācāryanidhi, Śrīvāsa Ṭhākura and other glorious devotees.

'''[[CC Antya 10.5|Antya 10.5]]:''' Śrī Caitanya Mahāprabhu had ordered Lord Nityānanda to stay in Bengal, but nevertheless, because of ecstatic love, Lord Nityānanda also went to see Him.

'''[[CC Antya 10.6|Antya 10.6]]:''' Indeed, it is a symptom of real affection that one breaks the order of the Supreme Personality of Godhead, not caring for the regulative principles, to associate with Him.

'''[[CC Antya 10.7|Antya 10.7]]:''' During the rāsa dance, Kṛṣṇa asked all the gopīs to return home, but they neglected His order and stayed there for His association.

'''[[CC Antya 10.8|Antya 10.8]]:''' If one carries out Kṛṣṇa's order, Kṛṣṇa is certainly pleased, but if one sometimes breaks His order due to ecstatic love, that gives Him millions of times greater happiness.

'''[[CC Antya 10.9-11|Antya 10.9-11]]:''' Vāsudeva Datta, Murāri Gupta, Gańgādāsa, Śrīmān Sena, Śrīmān Paṇḍita, Akiñcana Kṛṣṇadāsa, Murāri Gupta, Garuḍa Paṇḍita, Buddhimanta Khān, Sañjaya Puruṣottama, Bhagavān Paṇḍita, Śuklāmbara Brahmacārī, Nṛsiḿhānanda Brahmacārī and many others joined together to go to Jagannātha Purī. It would be impossible to mention the names of them all.

'''[[CC Antya 10.12|Antya 10.12]]:''' The inhabitants of Kulīna-grāma and Khaṇḍa also came and joined. Śivānanda Sena took the leadership and thus started taking care of them all.

'''[[CC Antya 10.13|Antya 10.13]]:''' Rāghava Paṇḍita came with bags full of food prepared very nicely by his sister, Damayantī.

'''[[CC Antya 10.14|Antya 10.14]]:''' Damayantī made varieties of unparalleled food just suitable for Lord Śrī Caitanya Mahāprabhu to eat. The Lord ate it continually for one year.

'''[[CC Antya 10.15-16|Antya 10.15-16]]:''' These are the names of some of the pickles and condiments in the bags of Rāghava Paṇḍita: āmra-kāśandi, ādā-kāśandi, jhāla-kāśandi, nembu-ādā, āmra-koli, āmsi, āma-khaṇḍa, tailāmra and āma-sattā. With great attention, Damayantī also made dried bitter vegetables into a powder.

'''[[CC Antya 10.17|Antya 10.17]]:''' Do not neglect sukutā because it is a bitter preparation. Śrī Caitanya Mahāprabhu derived more happiness from eating this sukutā than from drinking pañcāmṛta [a preparation of milk, sugar, ghee, honey and yogurt].

'''[[CC Antya 10.18|Antya 10.18]]:''' Since Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, He extracts the purpose from everything. He accepted Damayantī's affection for Him, and therefore He derived great pleasure even from the dried bitter leaves of sukutā and from kāśandi [a sour condiment].

'''[[CC Antya 10.19|Antya 10.19]]:''' Because of her natural love for Śrī Caitanya Mahāprabhu, Damayantī considered the Lord an ordinary human being. Therefore she thought that He would become sick by overeating and there would be mucus within His abdomen.

'''[[CC Antya 10.20|Antya 10.20]]:''' Because of sincere affection, she thought that eating this sukutā would cure the Lord's disease. Considering these affectionate thoughts of Damayantī, the Lord was very pleased.

'''[[CC Antya 10.21|Antya 10.21]]:''' "A dear lover strung a garland and placed it on the shoulder of his beloved in the presence of her co-wives. She had raised breasts and was very beautiful, yet although the garland was tainted with mud, she did not reject it, for its value lay not in material things but in love."

'''[[CC Antya 10.22|Antya 10.22]]:''' Damayantī powdered coriander and anise seeds, cooked them with sugar and made them into sweetmeats in the shape of small balls.

'''[[CC Antya 10.23|Antya 10.23]]:''' She made sweetmeat balls with dried ginger to remove mucus caused by too much bile. She put all these preparations separately into small cloth bags.

'''[[CC Antya 10.24|Antya 10.24]]:''' She made a hundred varieties of condiments and pickles. She also made koli-śuṇṭhi, koli-cūrṇa, koli-khaṇḍa and many other preparations. How many should I name?

'''[[CC Antya 10.25|Antya 10.25]]:''' She made many sweetmeats in the shape of balls. Some were made with powdered coconut, and others looked as white as the water of the Ganges. In this way she made many varieties of long-lasting sugar confections.

'''[[CC Antya 10.26|Antya 10.26]]:''' She made long-lasting cheese, many varieties of sweetmeats with milk and cream, and many other varied preparations, such as amṛta-karpūra.

'''[[CC Antya 10.27|Antya 10.27]]:''' She made flat rice from fine, unboiled, śāli paddy and filled a large bag made of new cloth.

'''[[CC Antya 10.28|Antya 10.28]]:''' She made some of the flat rice into puffed rice, fried it in ghee, cooked it in sugar juice, mixed in some camphor and rolled it into balls.

'''[[CC Antya 10.29-30|Antya 10.29-30]]:''' She powdered fried grains of fine rice, moistened the powder with ghee and cooked it in a solution of sugar. Then she added camphor, black pepper, cloves, cardamom and other spices and rolled the mixture into balls that were very palatable and aromatic.

'''[[CC Antya 10.31|Antya 10.31]]:''' She took parched rice from fine paddy, fried it in ghee, cooked it in a sugar solution, mixed in some camphor and thus made a preparation called ukhḍā or muḍki.

'''[[CC Antya 10.32|Antya 10.32]]:''' Another variety of sweet was made with fused peas that were powdered, fried in ghee and then cooked in sugar juice. Camphor was added, and then the mixture was rolled into balls.

'''[[CC Antya 10.33|Antya 10.33]]:''' I could not mention the names of all these wonderful eatables, even in a lifetime. Damayantī made hundreds and thousands of varieties.

'''[[CC Antya 10.34|Antya 10.34]]:''' Damayantī made all these preparations following the order of her brother, Rāghava Paṇḍita. Both of them had unlimited affection for Śrī Caitanya Mahāprabhu and were advanced in devotional service.

'''[[CC Antya 10.35|Antya 10.35]]:''' Damayantī took earth from the Ganges, dried it, powdered it, strained it through a fine cloth, mixed in aromatic ingredients and rolled it into small balls.

'''[[CC Antya 10.36|Antya 10.36]]:''' The condiments and similar items were put into thin earthen pots, and everything else was put into small cloth bags.

'''[[CC Antya 10.37|Antya 10.37]]:''' From small bags Damayantī made bags that were twice as large. Then with great attention she filled all the large ones with the small ones.

'''[[CC Antya 10.38|Antya 10.38]]:''' She then wrapped and sealed each and every bag with great attention. The bags were carried by three bearers, one after another.

'''[[CC Antya 10.39|Antya 10.39]]:''' Thus I have briefly described the bags that have become famous as rāghavera jhāli.

'''[[CC Antya 10.40|Antya 10.40]]:''' The superintendent for all those bags was Makaradhvaja Kara, who kept them with great attention like his very life.

'''[[CC Antya 10.41|Antya 10.41]]:''' Thus all the Vaiṣṇavas from Bengal went to Jagannātha Purī. By chance, they arrived on the day when Lord Jagannātha performs pastimes in the water.

'''[[CC Antya 10.42|Antya 10.42]]:''' Boarding a boat in the water of Narendra-sarovara, Lord Govinda performed His water pastimes with all the devotees.

'''[[CC Antya 10.43|Antya 10.43]]:''' Then Śrī Caitanya Mahāprabhu arrived with His personal associates to see the jubilant pastimes of Lord Jagannātha in Narendra-sarovara.

'''[[CC Antya 10.44|Antya 10.44]]:''' At the same time, all the devotees from Bengal arrived at the lake and had a great meeting with the Lord.

'''[[CC Antya 10.45|Antya 10.45]]:''' All the devotees immediately fell at the lotus feet of Śrī Caitanya Mahāprabhu, and the Lord lifted and embraced every one of them.

'''[[CC Antya 10.46|Antya 10.46]]:''' The Gauḍīya-sampradāya, consisting of all the devotees from Bengal, began congregational chanting. When they met the Lord, they began to cry loudly in ecstatic love.

'''[[CC Antya 10.47|Antya 10.47]]:''' Because of the pastimes in the water, there was great jubilation on the shore, with music, singing, chanting and dancing creating a tumultuous sound.

'''[[CC Antya 10.48|Antya 10.48]]:''' Indeed, the chanting and crying of the Gauḍīyā Vaiṣṇavas mixed and created a tumultuous sound vibration that filled the entire universe.

'''[[CC Antya 10.49|Antya 10.49]]:''' Śrī Caitanya Mahāprabhu entered the water with His devotees and began His pastimes with them in great jubilation.

'''[[CC Antya 10.50|Antya 10.50]]:''' In his Caitanya-mańgala [now known as Caitanya-bhāgavata], Vṛndāvana dāsa Ṭhākura has given a detailed description of the activities the Lord performed in the water.

'''[[CC Antya 10.51|Antya 10.51]]:''' There is no use in again describing here the activities of the Lord. It would simply be repetitious and would increase the size of this book.

'''[[CC Antya 10.52|Antya 10.52]]:''' After concluding His pastimes in the water, Lord Govinda returned to His residence. Then Śrī Caitanya Mahāprabhu went to the temple, taking all His devotees with Him.

'''[[CC Antya 10.53|Antya 10.53]]:''' When Śrī Caitanya Mahāprabhu returned to His residence after visiting the temple of Jagannātha, He asked for a large quantity of Lord Jagannātha's prasādam, which He then distributed among His devotees so that they could eat sumptuously.

'''[[CC Antya 10.54|Antya 10.54]]:''' After talking with all the devotees for some time, Śrī Caitanya Mahāprabhu asked them to occupy the individual residences in which they had lived the previous year.

'''[[CC Antya 10.55|Antya 10.55]]:''' Rāghava Paṇḍita delivered the bags of eatables to Govinda, who kept them in a corner of the dining room.

'''[[CC Antya 10.56|Antya 10.56]]:''' Govinda thoroughly emptied the bags from the previous year and kept them in another room to fill them with other goods.

'''[[CC Antya 10.57|Antya 10.57]]:''' The next day, Śrī Caitanya Mahāprabhu went with His personal devotees to see Lord Jagannātha when Lord Jagannātha arose early in the morning.

'''[[CC Antya 10.58|Antya 10.58]]:''' After seeing Lord Jagannātha, Śrī Caitanya Mahāprabhu began His all-encompassing sańkīrtana. He formed seven groups, which then began to chant.

'''[[CC Antya 10.59|Antya 10.59]]:''' In each of the seven groups was a principal dancer, such as Advaita Ācārya or Lord Nityānanda.

'''[[CC Antya 10.60|Antya 10.60]]:''' The dancers in the other groups were Vakreśvara Paṇḍita, Acyutānanda, Paṇḍita Śrīvāsa, Satyarāja Khān and Narahari dāsa.

'''[[CC Antya 10.61|Antya 10.61]]:''' As Śrī Caitanya Mahāprabhu walked from one group to another inspecting them, the men in each group thought, "The Lord is within our group."

'''[[CC Antya 10.62|Antya 10.62]]:''' The congregational chanting made a tumultuous roar that filled the sky. All the inhabitants of Jagannātha Purī came to see the kīrtana.

'''[[CC Antya 10.63|Antya 10.63]]:''' Accompanied by his personal staff, the King also came there and watched from a distance, and all the queens watched from the elevated parts of the palace.

'''[[CC Antya 10.64|Antya 10.64]]:''' Due to the forceful vibration of kīrtana, the entire world began trembling. When everyone chanted the holy name, they made a tumultuous sound.

'''[[CC Antya 10.65|Antya 10.65]]:''' In this way the Lord had congregational chanting performed for some time, and then He Himself desired to dance.

'''[[CC Antya 10.66|Antya 10.66]]:''' The seven groups began chanting and beating their drums in seven directions, and Śrī Caitanya Mahāprabhu began dancing in the center in great ecstatic love.

'''[[CC Antya 10.67|Antya 10.67]]:''' Śrī Caitanya Mahāprabhu remembered a line in the Orissan language and ordered Svarūpa Dāmodara to sing it.

'''[[CC Antya 10.68|Antya 10.68]]:''' "Let my head fall at the feet of Jagannātha in the kīrtana hall known as Jagamohana."

'''[[CC Antya 10.69|Antya 10.69]]:''' Simply because of this line, Śrī Caitanya Mahāprabhu was dancing in greatly ecstatic love. People all around Him floated in the water of His tears.

'''[[CC Antya 10.70|Antya 10.70]]:''' Raising His two arms, the Lord said, "Chant! Chant!" Floating in transcendental bliss, the people responded by chanting the holy name of Hari.

'''[[CC Antya 10.71|Antya 10.71]]:''' The Lord fell to the ground unconscious, not even breathing. Then suddenly He stood up, making a loud sound.

'''[[CC Antya 10.72|Antya 10.72]]:''' The hairs on His body constantly stood up like the thorns on a śimula tree. Sometimes His body was swollen and sometimes lean and thin.

'''[[CC Antya 10.73|Antya 10.73]]:''' He bled and perspired from every pore of His body. His voice faltered. Unable to say the line properly, He uttered only "jaja gaga pari mumu."

'''[[CC Antya 10.74|Antya 10.74]]:''' All His teeth shook, as if each was separate from the others. Indeed, they seemed about to fall to the ground.

'''[[CC Antya 10.75|Antya 10.75]]:''' His transcendental bliss increased at every moment. Therefore even by midafternoon the dancing had not ended.

'''[[CC Antya 10.76|Antya 10.76]]:''' The ocean of transcendental bliss overflowed, and everyone present forgot his body, mind and home.

'''[[CC Antya 10.77|Antya 10.77]]:''' Then Lord Nityānanda found a way to end the kīrtana. He gradually stopped all the chanters.

'''[[CC Antya 10.78|Antya 10.78]]:''' Thus only one group continued chanting with Svarūpa Dāmodara, and they chanted very softly.

'''[[CC Antya 10.79|Antya 10.79]]:''' When there was no longer a tumultuous sound, Śrī Caitanya Mahāprabhu returned to external consciousness. Then Nityānanda Prabhu informed Him of the fatigue of the chanters and dancers.

'''[[CC Antya 10.80|Antya 10.80]]:''' Understanding the fatigue of the devotees, Śrī Caitanya Mahāprabhu stopped the congregational chanting. Then He bathed in the sea, accompanied by them all.

'''[[CC Antya 10.81|Antya 10.81]]:''' Then Śrī Caitanya Mahāprabhu took prasādam with all of them and then asked them to return to their dwellings and take rest.

'''[[CC Antya 10.82|Antya 10.82]]:''' Śrī Caitanya Mahāprabhu lay down at the door of the Gambhīrā, and Govinda came there to massage His legs.

'''[[CC Antya 10.83-84|Antya 10.83-84]]:''' It was a steady, long-standing rule that Śrī Caitanya Mahāprabhu would lie down to rest after lunch and Govinda would come to massage His legs. Then Govinda would honor the remnants of food left by Śrī Caitanya Mahāprabhu.

'''[[CC Antya 10.85|Antya 10.85]]:''' This time when the Lord lay down, He occupied the entire doorway. Govinda could not enter the room, and therefore he made the following request.

'''[[CC Antya 10.86|Antya 10.86]]:''' Govinda said, "Kindly turn on one side. Let me pass to enter the room."However, the Lord replied, "I don't have the strength to move My body."

'''[[CC Antya 10.87|Antya 10.87]]:''' Govinda made his request again and again, but the Lord replied, "I cannot move My body."

'''[[CC Antya 10.88|Antya 10.88]]:''' Govinda repeatedly requested, "I want to massage Your legs."But the Lord said, "Do it or don't do it. It depends upon your mind."

'''[[CC Antya 10.89|Antya 10.89]]:''' Then Govinda spread the Lord's wrapper over His body and in this way entered the room by crossing over the Lord.

'''[[CC Antya 10.90|Antya 10.90]]:''' Govinda massaged the Lord's legs as usual. He pressed the Lord's waist and back very softly, and thus all the Lord's fatigue went away.

'''[[CC Antya 10.91|Antya 10.91]]:''' As Govinda stroked His body, the Lord slept very nicely for about forty-five minutes, and then His sleep broke.

'''[[CC Antya 10.92|Antya 10.92]]:''' When Śrī Caitanya Mahāprabhu saw Govinda sitting by His side, He was somewhat angry. "Why have you been sitting here for so long today?" the Lord asked.

'''[[CC Antya 10.93|Antya 10.93]]:''' "Why didn't you go to take your meal after I fell asleep?" the Lord asked.Govinda replied, "You were lying down, blocking the door, and there was no way to go."

'''[[CC Antya 10.94|Antya 10.94]]:''' The Lord asked, "How did you enter the room? Why didn't you go out to take your lunch in the same way?"

'''[[CC Antya 10.95|Antya 10.95]]:''' Govinda mentally replied, "My duty is to serve, even if I have to commit offenses or go to hell.

'''[[CC Antya 10.96|Antya 10.96]]:''' "I would not mind committing hundreds and thousands of offenses for the service of the Lord, but I greatly fear committing even a glimpse of an offense for my own self."

'''[[CC Antya 10.97|Antya 10.97]]:''' Thinking in this way, Govinda kept silent. He did not reply to the Lord's inquiry.

'''[[CC Antya 10.98|Antya 10.98]]:''' It was Govinda's practice to go take lunch when the Lord was asleep. On that day, however, seeing the Lord's weariness, Govinda continued massaging His body.

'''[[CC Antya 10.99|Antya 10.99]]:''' There was no way to go. How could he leave? When he thought of crossing over the Lord's body, he considered it a great offense.

'''[[CC Antya 10.100|Antya 10.100]]:''' These are some of the finer points of etiquette in devotional service. Only one who has received the mercy of Śrī Caitanya Mahāprabhu can understand these principles.

'''[[CC Antya 10.101|Antya 10.101]]:''' The Lord is very interested in manifesting the exalted qualities of His devotees, and that is why He engineered this incident.

'''[[CC Antya 10.102|Antya 10.102]]:''' Thus I have briefly described Śrī Caitanya Mahāprabhu's dancing in the hall of the Jagannātha temple. The servants of Śrī Caitanya Mahāprabhu sing about this dancing even now.

'''[[CC Antya 10.103|Antya 10.103]]:''' Accompanied by His personal associates, Śrī Caitanya Mahāprabhu washed and swept the Guṇḍicā temple, cleansing it as usual.

'''[[CC Antya 10.104|Antya 10.104]]:''' The Lord danced and chanted and then enjoyed a picnic in the garden as He had done before.

'''[[CC Antya 10.105|Antya 10.105]]:''' As previously, He danced in front of the Jagannātha car and observed the festival of Herā-pañcamī.

'''[[CC Antya 10.106|Antya 10.106]]:''' All the devotees from Bengal stayed in Jagannātha Purī for the four months of the rainy season and observed many other ceremonies, such as the anniversary of Lord Kṛṣṇa's birth.

'''[[CC Antya 10.107|Antya 10.107]]:''' Formerly, when all the devotees had arrived from Bengal, they all desired to give Śrī Caitanya Mahāprabhu something to eat.

'''[[CC Antya 10.108|Antya 10.108]]:''' Each devotee would bring a certain type of prasādam. He would entrust it to Govinda and request him, "Please arrange that the Lord will surely eat this prasādam."

'''[[CC Antya 10.109|Antya 10.109]]:''' Some brought paiḍa [a coconut preparation], some brought sweetballs, and some brought cakes and sweet rice. The prasādam was of different varieties, all very costly.

'''[[CC Antya 10.110|Antya 10.110]]:''' Govinda would present the prasādam and say to Śrī Caitanya Mahāprabhu, "This has been given by such-and-such devotee." The Lord, however, would not actually eat it. He would simply say, "Keep it in storage."

'''[[CC Antya 10.111|Antya 10.111]]:''' Govinda kept accumulating the food, and soon it filled a corner of the room. There was quite enough to feed at least a hundred people.

'''[[CC Antya 10.112|Antya 10.112]]:''' All the devotees asked Govinda with great eagerness, "Have you given Śrī Caitanya Mahāprabhu the prasādam brought by me?"

'''[[CC Antya 10.113|Antya 10.113]]:''' When the devotees questioned Govinda, he had to tell them lies. Therefore one day he spoke to the Lord in disappointment.

'''[[CC Antya 10.114|Antya 10.114]]:''' "Many respectable devotees, headed by Advaita Ācārya, make a great endeavor to entrust me with varieties of food for You.

'''[[CC Antya 10.115|Antya 10.115]]:''' "You do not eat it, but they ask me again and again. How long shall I go on cheating them? How shall I be freed from this responsibility?"

'''[[CC Antya 10.116|Antya 10.116]]:''' Śrī Caitanya Mahāprabhu replied, "Why are you so foolishly unhappy? Bring here to Me whatever they have given you."

'''[[CC Antya 10.117|Antya 10.117]]:''' Śrī Caitanya Mahāprabhu sat down to eat. Then Govinda offered Him the preparations one after another, and as he did so he spoke the name of the person who had given each one.

'''[[CC Antya 10.118|Antya 10.118]]:''' "These preparations — paiḍa, sweet rice, cakes made with cream, and also amṛta-guṭikā, maṇḍā and a pot of camphor — have been given by Advaita Ācārya.

'''[[CC Antya 10.119|Antya 10.119]]:''' "Next there are varieties of food — cakes, cream, amṛta-maṇḍā and padmacini — given by Śrīvāsa Paṇḍita.

'''[[CC Antya 10.120|Antya 10.120]]:''' "All these are gifts of Ācāryaratna, and these varieties of gifts are from Ācāryanidhi.

'''[[CC Antya 10.121|Antya 10.121]]:''' "And all these varieties of food have been given by Vāsudeva Datta, Murāri Gupta and Buddhimanta Khān.

'''[[CC Antya 10.122|Antya 10.122]]:''' "These are gifts given by Śrīmān Sena, Śrīmān Paṇḍita and Ācārya Nandana. Please eat them all.

'''[[CC Antya 10.123|Antya 10.123]]:''' "Here are the preparations made by the inhabitants of Kulīna-grāma, and these have been made by the inhabitants of Khaṇḍa."

'''[[CC Antya 10.124|Antya 10.124]]:''' In this way, Govinda gave everyone's name as he put the food before the Lord. Being very satisfied, the Lord began to eat it all.

'''[[CC Antya 10.125-126|Antya 10.125-126]]:''' The hard sweets made of coconut, mukuta nārikela, the sweetballs, the many kinds of sweet drinks and all the other preparations were at least a month old, but although they were old, they had not become tasteless or stale. Indeed, they had all stayed fresh. That is the mercy of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 10.127|Antya 10.127]]:''' Within a very short time, Śrī Caitanya Mahāprabhu ate enough for a hundred people. Then He asked Govinda, "Is there anything more left?"

'''[[CC Antya 10.128|Antya 10.128]]:''' Govinda replied, "Now there are only the bags of Rāghava."The Lord said, "Let them remain today. I shall see them later."

'''[[CC Antya 10.129|Antya 10.129]]:''' The next day, while taking His lunch in a secluded place, Śrī Caitanya Mahāprabhu opened the bags of Rāghava and inspected their contents one after another.

'''[[CC Antya 10.130|Antya 10.130]]:''' He tasted a little of everything they contained and praised it all for its flavor and aroma.

'''[[CC Antya 10.131|Antya 10.131]]:''' All the varieties of the remaining prasādam were kept to eat throughout the year. When Śrī Caitanya Mahāprabhu ate His lunch, Svarūpa Dāmodara Gosvāmī would serve it little by little.

'''[[CC Antya 10.132|Antya 10.132]]:''' Sometimes Śrī Caitanya Mahāprabhu would take some of it at night. The Lord certainly enjoys preparations made with faith and love by His devotees.

'''[[CC Antya 10.133|Antya 10.133]]:''' Thus Śrī Caitanya Mahāprabhu spent the entire period of Cāturmāsya [the four months of the rainy season] in the happiness of discussing topics of Kṛṣṇa with His devotees.

'''[[CC Antya 10.134|Antya 10.134]]:''' From time to time, Advaita Ācārya and others would invite Śrī Caitanya Mahāprabhu for home-cooked rice and varieties of vegetables.

'''[[CC Antya 10.135-136|Antya 10.135-136]]:''' They offered pungent preparations made with black pepper, sweet-and-sour preparations, ginger, salty preparations, limes, milk, yogurt, cheese, two or four kinds of spinach, soup made with bitter melon, eggplant mixed with nimba flowers, and fried paṭola.

'''[[CC Antya 10.137|Antya 10.137]]:''' They also offered phula-baḍī, liquid mung dhal and many vegetables, all cooked according to the Lord's taste.

'''[[CC Antya 10.138|Antya 10.138]]:''' They would mix these preparations with the remnants of food from Lord Jagannātha. When Śrī Caitanya Mahāprabhu accepted the invitations, He went sometimes alone and sometimes with His associates.

'''[[CC Antya 10.139|Antya 10.139]]:''' Devotees like Ācāryaratna, Ācāryanidhi, Nandana Ācārya, Rāghava Paṇḍita and Śrīvāsa were all of the brāhmaṇa caste.

'''[[CC Antya 10.140-141|Antya 10.140-141]]:''' They would extend invitations to the Lord. Vāsudeva Datta, Gadādhara dāsa, Murāri Gupta, the inhabitants of Kulīna-grāma and Khaṇḍa and many other devotees who were not brāhmaṇas by caste would purchase food offered to Lord Jagannātha and then extend invitations to Śrī Caitanya Mahāprabhu.

'''[[CC Antya 10.142|Antya 10.142]]:''' Now hear about the invitation Śivānanda Sena extended to the Lord. His eldest son was named Caitanya dāsa.

'''[[CC Antya 10.143|Antya 10.143]]:''' When Śivānanda brought his son, Caitanya dāsa, to be introduced to the Lord, Śrī Caitanya Mahāprabhu inquired about his name.

'''[[CC Antya 10.144|Antya 10.144]]:''' When the Lord heard that his name was Caitanya dāsa, He said, "What kind of name have you given him? It is very difficult to understand."

'''[[CC Antya 10.145|Antya 10.145]]:''' Śivānanda Sena replied, "He has kept the name that appeared to me from within." Then he invited Śrī Caitanya Mahāprabhu for lunch.

'''[[CC Antya 10.146|Antya 10.146]]:''' Śivānanda Sena had bought very costly remnants of Lord Jagannātha's food. He brought it in and offered it to Śrī Caitanya Mahāprabhu, who sat down to accept the prasādam with His associates.

'''[[CC Antya 10.147|Antya 10.147]]:''' Because of Śivānanda Sena's glories, Śrī Caitanya Mahāprabhu ate all kinds of prasādam to honor his request. However, the Lord ate more than necessary, and therefore His mind was dissatisfied.

'''[[CC Antya 10.148|Antya 10.148]]:''' The next day, Caitanya dāsa, the son of Śivānanda Sena, extended an invitation to the Lord. He could understand the Lord's mind, however, and therefore he arranged for a different kind of food.

'''[[CC Antya 10.149|Antya 10.149]]:''' He offered yogurt, limes, ginger, soft baḍā and salt. Seeing all these arrangements, Śrī Caitanya Mahāprabhu was very pleased.

'''[[CC Antya 10.150|Antya 10.150]]:''' Śrī Caitanya Mahāprabhu said, "This boy knows My mind. Therefore I am very satisfied to accept his invitation."

'''[[CC Antya 10.151|Antya 10.151]]:''' After saying this, the Lord ate the rice mixed with yogurt and offered Caitanya dāsa the remnants of His food.

'''[[CC Antya 10.152|Antya 10.152]]:''' The four months of Cāturmāsya passed in this manner, with the Lord accepting invitations from His devotees. Because of a heavy schedule of invitations, however, some of the Vaiṣṇavas could not get an open day on which to invite the Lord.

'''[[CC Antya 10.153|Antya 10.153]]:''' Every month Gadādhara Paṇḍita and Sārvabhauma Bhaṭṭācārya had fixed dates on which Śrī Caitanya Mahāprabhu would accept their invitations.

'''[[CC Antya 10.154-155|Antya 10.154-155]]:''' Gopīnātha Ācārya, Jagadānanda, Kāśīśvara, Bhagavān, Rāmabhadra Ācārya, Śańkara and Vakreśvara, who were all brāhmaṇas, extended invitations to Śrī Caitanya Mahāprabhu and offered Him food cooked at home, whereas other devotees would pay two paṇas of small conchshells to purchase Jagannātha's prasādam and then invite the Lord.

'''[[CC Antya 10.156|Antya 10.156]]:''' At first the cost of Jagannātha prasādam for an invitation was four paṇas of conchshells, but when Rāmacandra Purī was there, the price was cut in half.

'''[[CC Antya 10.157|Antya 10.157]]:''' The devotees who came from Bengal stayed with Śrī Caitanya Mahāprabhu for four consecutive months, and then the Lord bade them farewell. After the Bengali devotees departed, the devotees who were the Lord's constant companions at Jagannātha Purī stayed with the Lord.

'''[[CC Antya 10.158|Antya 10.158]]:''' Thus I have described how Śrī Caitanya Mahāprabhu accepted invitations and how He accepted and tasted the prasādam offered by His devotees.

'''[[CC Antya 10.159|Antya 10.159]]:''' In the midst of that narration are descriptions of Rāghava Paṇḍita's bags of food and the dancing in the temple of Jagannātha.

'''[[CC Antya 10.160|Antya 10.160]]:''' One who hears about the pastimes of Śrī Caitanya Mahāprabhu with faith and love will certainly attain ecstatic love for the lotus feet of Śrī Caitanya Mahāprabhu without fail.

'''[[CC Antya 10.161|Antya 10.161]]:''' Narrations of Śrī Caitanya Mahāprabhu's activities are just like nectar to hear. Indeed, they satisfy both the ears and mind. One who tastes the nectar of these activities is certainly very fortunate.

'''[[CC Antya 10.162|Antya 10.162]]:''' Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.

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CC Antya 9

2021-05-05T14:20:42Z

Nirmal:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 09|1]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]], Chapter 9: The Deliverance of Gopīnātha Paṭṭanāyaka'''</div>
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'''[[CC Antya 9 Summary|Antya 9 Summary]]'''

'''[[CC Antya 9.1|Antya 9.1]]:''' The innumerable, glorious followers of Śrī Caitanya Mahāprabhu brought a constant flood to the desertlike hearts of the unfortunate with an inundation of ecstatic love.

'''[[CC Antya 9.2|Antya 9.2]]:''' All glories to Śrī Kṛṣṇa Caitanya Mahāprabhu, the most merciful incarnation! All glories to Lord Nityānanda, whose heart is always compassionate!

'''[[CC Antya 9.3|Antya 9.3]]:''' All glories to Advaita Ācārya, who is very merciful! All glories to the devotees of Śrī Caitanya Mahāprabhu, who are always overwhelmed by transcendental bliss!

'''[[CC Antya 9.4|Antya 9.4]]:''' Thus Śrī Caitanya Mahāprabhu lived at Nīlācala [Jagannātha Purī] with His personal devotees, always merged in ecstatic love for Kṛṣṇa.

'''[[CC Antya 9.5|Antya 9.5]]:''' Śrī Caitanya Mahāprabhu always felt waves of separation from Kṛṣṇa, externally and internally. His mind and body were agitated by various spiritual transformations.

'''[[CC Antya 9.6|Antya 9.6]]:''' During the day He chanted, danced and saw Lord Jagannātha in the temple. At night He tasted transcendental bliss in the company of Rāmānanda Rāya and Svarūpa Dāmodara.

'''[[CC Antya 9.7|Antya 9.7]]:''' People from the three worlds used to come visit Śrī Caitanya Mahāprabhu. Anyone who saw Him received the transcendental treasure of love for Kṛṣṇa.

'''[[CC Antya 9.8|Antya 9.8]]:''' The inhabitants of the seven higher planetary systems — including the demigods, the Gandharvas and the Kinnaras — and the inhabitants of the seven lower planetary systems [Pātālaloka], including the demons and serpentine living entities, all visited Śrī Caitanya Mahāprabhu in the dress of human beings.

'''[[CC Antya 9.9|Antya 9.9]]:''' Dressed in different ways, people from the seven islands and nine khaṇḍas visited Śrī Caitanya Mahāprabhu.

'''[[CC Antya 9.10|Antya 9.10]]:''' Prahlāda Mahārāja, Bali Mahārāja, Vyāsadeva, Śukadeva Gosvāmī and other great sages came to visit Śrī Caitanya Mahāprabhu. Upon seeing Him, they became unconscious in ecstatic love for Kṛṣṇa.

'''[[CC Antya 9.11|Antya 9.11]]:''' Being unable to see Śrī Caitanya Mahāprabhu, the populace outside His room would make a tumultuous sound. Thus Śrī Caitanya Mahāprabhu would go outside and tell them, "Chant Hare Kṛṣṇa."

'''[[CC Antya 9.12|Antya 9.12]]:''' All kinds of people would come to see the Lord, and upon seeing Him they would be overwhelmed with ecstatic love for Kṛṣṇa. In this way Śrī Caitanya Mahāprabhu passed His days and nights.

'''[[CC Antya 9.13|Antya 9.13]]:''' One day people suddenly came to Śrī Caitanya Mahāprabhu and informed Him, "Gopīnātha Paṭṭanāyaka, the son of Bhavānanda Rāya, has been condemned to death by the baḍa-jānā, the eldest son of the King, and has been raised on the cāńga.

'''[[CC Antya 9.14|Antya 9.14]]:''' "The baḍa-jānā has placed swords beneath the platform," they said, "and will throw Gopīnātha upon them. O Lord, only if You protect him will he be saved.

'''[[CC Antya 9.15|Antya 9.15]]:''' "Bhavānanda Rāya and his entire family are your servants. Therefore it is quite fitting for You to save the son of Bhavānanda Rāya."

'''[[CC Antya 9.16|Antya 9.16]]:''' Śrī Caitanya Mahāprabhu inquired, "Why is the King chastising him?" Thereupon the people described the entire incident.

'''[[CC Antya 9.17|Antya 9.17]]:''' They said, "Gopīnātha Paṭṭanāyaka, the brother of Rāmānanda Rāya, has always been a treasurer for the government.

'''[[CC Antya 9.18|Antya 9.18]]:''' "He served in the place known as Mālajāṭhyā Daṇḍapāta, soliciting and collecting money there and depositing it in the government treasury.

'''[[CC Antya 9.19|Antya 9.19]]:''' "Once when he deposited the collection, however, a balance of 200,000 kāhanas of conchshells was due from him. Therefore the King demanded this sum.

'''[[CC Antya 9.20|Antya 9.20]]:''' "Gopīnātha Paṭṭanāyaka replied, 'There is no money I can immediately give you in cash. Please give me time. Gradually I shall purchase and sell my gross goods and in this way fill your treasury.

'''[[CC Antya 9.21|Antya 9.21]]:''' "'There are ten to twelve good horses. Take them immediately for a proper price.' After saying this, he brought all the horses to the door of the King.

'''[[CC Antya 9.22|Antya 9.22]]:''' "One of the princes knew how to estimate the price of horses very well. Thus the King sent for him to come with his ministers and friends.

'''[[CC Antya 9.23|Antya 9.23]]:''' "The prince, however, purposely gave a reduced estimate for the value of the horses. When Gopīnātha Paṭṭanāyaka heard the price quoted, he was very angry.

'''[[CC Antya 9.24|Antya 9.24]]:''' "That prince had a personal idiosyncrasy of turning his neck and facing the sky, looking here and there again and again.

'''[[CC Antya 9.25|Antya 9.25]]:''' "Gopīnātha Paṭṭanāyaka criticized the prince. He was unafraid of the prince because the King was very kind toward him.

'''[[CC Antya 9.26|Antya 9.26]]:''' "Gopīnātha Paṭṭanāyaka said, 'My horses never turn their necks or look upward. Therefore the price for them should not be reduced.'

'''[[CC Antya 9.27|Antya 9.27]]:''' "Hearing this criticism, the prince became very angry. Going before the King, he made some false allegations against Gopīnātha Paṭṭanāyaka.

'''[[CC Antya 9.28|Antya 9.28]]:''' "'This Gopīnātha Paṭṭanāyaka,' he said, 'is unwilling to pay the money due. Instead, he is squandering it under some pretext. If you issue an order, I can put him on the cāńga and thus realize the money.'

'''[[CC Antya 9.29|Antya 9.29]]:''' "The King replied, 'You can adopt whatever means you think best. Any device by which you can somehow or other realize the money is all right.'

'''[[CC Antya 9.30|Antya 9.30]]:''' "Thus the prince went back, raised Gopīnātha Paṭṭanāyaka onto the platform of the cāńga and spread swords below upon which to throw him."

'''[[CC Antya 9.31|Antya 9.31]]:''' After hearing this explanation, Śrī Caitanya Mahāprabhu replied with affectionate anger. "Gopīnātha Paṭṭanāyaka does not want to pay the King the money that is due," the Lord said. "How then is the King at fault in punishing him?

'''[[CC Antya 9.32|Antya 9.32]]:''' "Gopīnātha Paṭṭanāyaka is in charge of collecting money on behalf of the government, but he misappropriates it. Not fearing the King, he squanders it to see dancing girls.

'''[[CC Antya 9.33|Antya 9.33]]:''' "If one is intelligent, let him perform service to the government, and after paying the government, he can spend whatever money is left."

'''[[CC Antya 9.34|Antya 9.34]]:''' At that time another person came there in great haste, bringing the news that Vāṇīnātha Rāya and his entire family had been arrested.

'''[[CC Antya 9.35|Antya 9.35]]:''' Śrī Caitanya Mahāprabhu said, "The King must personally realize the money that is due. I am but a sannyāsī, a member of the renounced order. What can I do?"

'''[[CC Antya 9.36|Antya 9.36]]:''' Then all the devotees, headed by Svarūpa Dāmodara Gosvāmī, fell at the lotus feet of Śrī Caitanya Mahāprabhu and submitted the following plea.

'''[[CC Antya 9.37|Antya 9.37]]:''' "All the members of Rāmānanda Rāya's family are Your eternal servants. Now they are in danger. It is not befitting for You to be indifferent to them in this way."

'''[[CC Antya 9.38|Antya 9.38]]:''' After hearing this, Śrī Caitanya Mahāprabhu spoke in an angry mood. "You want to order Me to go to the King," He said.

'''[[CC Antya 9.39|Antya 9.39]]:''' "Your opinion is that I should go to the King's palace and spread My cloth to beg money from him.

'''[[CC Antya 9.40|Antya 9.40]]:''' "Of course, a sannyāsī or brāhmaṇa may beg for up to five gaṇḍās, but why should he be granted the inappropriate sum of 200,000 kāhanas of conchshells?"

'''[[CC Antya 9.41|Antya 9.41]]:''' Then another person came with the news that Gopīnātha had already been set up to be thrown upon the points of the swords.

'''[[CC Antya 9.42|Antya 9.42]]:''' Hearing this news, all the devotees again appealed to the Lord, but the Lord replied, "I am a beggar. It is impossible for Me to do anything about this.

'''[[CC Antya 9.43|Antya 9.43]]:''' "Therefore if you want to save him, you should all pray together at the lotus feet of Jagannātha.

'''[[CC Antya 9.44|Antya 9.44]]:''' "Lord Jagannātha is the Supreme Personality of Godhead. He possesses all potencies. Therefore He is able to act freely and can do and undo whatever He likes."

'''[[CC Antya 9.45|Antya 9.45]]:''' When Śrī Caitanya Mahāprabhu replied in this way, an officer named Haricandana Pātra went to the King and spoke with him.

'''[[CC Antya 9.46|Antya 9.46]]:''' "After all," he said, "Gopīnātha Paṭṭanāyaka is your faithful servant. To condemn a servant to death is not good behavior.

'''[[CC Antya 9.47|Antya 9.47]]:''' "His only fault is that he owes some money to the government. If he is killed, however, what profit will there be? The government will be the loser, for it will not get the money.

'''[[CC Antya 9.48|Antya 9.48]]:''' "It would be better to take the horses for a proper price and let him gradually repay the balance. Why are you killing him unnecessarily?"

'''[[CC Antya 9.49|Antya 9.49]]:''' The King answered in surprise, "I did not know about all this. Why should his life be taken? I only want the money from him.

'''[[CC Antya 9.50|Antya 9.50]]:''' "Go there and adjust everything. I want only the payment, not his life."

'''[[CC Antya 9.51|Antya 9.51]]:''' Haricandana then returned and informed the prince of the King's desire, and immediately Gopīnātha Paṭṭanāyaka was taken down from the cāńga.

'''[[CC Antya 9.52|Antya 9.52]]:''' Then he was told that the King demanded the money due him and asked what means he would adopt to pay it. "Kindly take my horses," he replied, "for a proper price.

'''[[CC Antya 9.53|Antya 9.53]]:''' "I shall gradually pay the balance as I can. Without consideration, however, you were going to take my life. What can I say?"

'''[[CC Antya 9.54|Antya 9.54]]:''' Then the government took all the horses for a proper price, a time was set for payment of the balance, and Gopīnātha Paṭṭanāyaka was released.

'''[[CC Antya 9.55|Antya 9.55]]:''' Śrī Caitanya Mahāprabhu inquired from the messenger, "What was Vāṇīnātha doing when he was arrested and brought there?"

'''[[CC Antya 9.56|Antya 9.56]]:''' The messenger replied, "He was fearlessly, incessantly chanting the mahā-mantra — Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

'''[[CC Antya 9.57|Antya 9.57]]:''' "He counted the chants on the fingers of both hands, and after he had finished chanting one thousand times, he would make a mark on his body."

'''[[CC Antya 9.58|Antya 9.58]]:''' Hearing this news, the Lord was very pleased. Who can understand the mercy of the Lord upon His devotee?

'''[[CC Antya 9.59|Antya 9.59]]:''' At that time Kāśī Miśra came to the residence of Śrī Caitanya Mahāprabhu, and the Lord talked with him with some agitation.

'''[[CC Antya 9.60|Antya 9.60]]:''' "I cannot stay here any longer," the Lord said. "I shall go to Ālālanātha. There are too many disturbances here, and I cannot get any rest.

'''[[CC Antya 9.61|Antya 9.61]]:''' "All the family members of Bhavānanda Rāya are engaged in government service, but they spend the government's revenue in various ways.

'''[[CC Antya 9.62|Antya 9.62]]:''' "What is the fault on the part of the King? He wants the government's money. However, when they are punished for failing to pay the government its due, they come to Me to release them.

'''[[CC Antya 9.63|Antya 9.63]]:''' "When the King put Gopīnātha Paṭṭanāyaka on the cāńga, messengers came four times to inform Me about the incident.

'''[[CC Antya 9.64|Antya 9.64]]:''' "As a beggar sannyāsī, a mendicant, I wish to live alone in a solitary place, but these people come to tell Me about their unhappiness and disturb Me.

'''[[CC Antya 9.65|Antya 9.65]]:''' "Jagannātha has saved him once from death today, but if tomorrow he again does not pay what he owes the treasury, who will give him protection?

'''[[CC Antya 9.66|Antya 9.66]]:''' "If I hear about the activities of materialistic persons, My mind becomes agitated. There is no need for Me to stay here and be disturbed in that way."

'''[[CC Antya 9.67|Antya 9.67]]:''' Kāśī Miśra caught hold of the Lord's lotus feet and said, "Why should You be agitated by these affairs?

'''[[CC Antya 9.68|Antya 9.68]]:''' "You are a renounced sannyāsī. What connections do You have? One who worships You for some material purpose is blind to all knowledge."

'''[[CC Antya 9.69|Antya 9.69]]:''' Kāśī Miśra continued, "If one engages in devotional service for Your satisfaction, this will result in his increasingly awakening his dormant love for You. But if one engages in Your devotional service for material purposes, he should be considered a number-one fool.

'''[[CC Antya 9.70|Antya 9.70]]:''' "It is only for Your sake that Rāmānanda Rāya resigned from the governorship of South India and Sanātana Gosvāmī gave up his post as minister.

'''[[CC Antya 9.71|Antya 9.71]]:''' "It is for Your sake that Raghunātha dāsa gave up all his family relationships. His father sent money and men here to serve him.

'''[[CC Antya 9.72|Antya 9.72]]:''' "However, because he has received the mercy of Your lotus feet, he does not even accept his father's money. Instead he eats by begging alms from centers for the distribution of food.

'''[[CC Antya 9.73|Antya 9.73]]:''' "Gopīnātha Paṭṭanāyaka is a good gentleman. He does not desire material benefits from You.

'''[[CC Antya 9.74|Antya 9.74]]:''' "It is not Gopīnātha who sent all those men so that You would release him from his plight. Rather, his friends and servants, seeing his distressed condition, informed You because they all knew that Gopīnātha is a soul surrendered unto You.

'''[[CC Antya 9.75|Antya 9.75]]:''' "Gopīnātha Paṭṭanāyaka is a pure devotee who worships You only for Your satisfaction. He does not care about his personal happiness or distress, for that is the business of a materialist.

'''[[CC Antya 9.76|Antya 9.76]]:''' "One who engages in Your devotional service twenty-four hours a day, desiring only Your mercy, will very soon attain shelter at Your lotus feet.

'''[[CC Antya 9.77|Antya 9.77]]:''' "'One who seeks Your compassion and thus tolerates all kinds of adverse conditions due to the karma of his past deeds, who engages always in Your devotional service with his mind, words and body, and who always offers obeisances unto You is certainly a bona fide candidate for becoming Your unalloyed devotee.'

'''[[CC Antya 9.78|Antya 9.78]]:''' "Kindly stay here at Jagannātha Purī. Why should You go to Ālālanātha? Henceforward, no one will approach You about material affairs."

'''[[CC Antya 9.79|Antya 9.79]]:''' Finally Kāśī Miśra told the Lord, "If You want to give protection to Gopīnātha, then Lord Jagannātha, who protected him today, will also protect him in the future."

'''[[CC Antya 9.80|Antya 9.80]]:''' After saying this, Kāśī Miśra left the abode of Śrī Caitanya Mahāprabhu and returned to his own temple. At noon King Pratāparudra came to Kāśī Miśra's home.

'''[[CC Antya 9.81|Antya 9.81]]:''' As long as King Pratāparudra stayed in Puruṣottama, he performed one regular duty.

'''[[CC Antya 9.82|Antya 9.82]]:''' He would come daily to the house of Kāśī Miśra to massage his lotus feet. The King would also hear from him about how opulently Lord Jagannātha was being served.

'''[[CC Antya 9.83|Antya 9.83]]:''' When the King began pressing his lotus feet, Kāśī Miśra informed him about something through hints.

'''[[CC Antya 9.84|Antya 9.84]]:''' "My dear King," he said, "please hear one uncommon item of news. Śrī Caitanya Mahāprabhu wants to leave Jagannātha Purī and go to Ālālanātha."

'''[[CC Antya 9.85|Antya 9.85]]:''' When the King heard that Śrī Caitanya Mahāprabhu was going to Ālālanātha, he was very unhappy and inquired about the reason. Then Kāśī Miśra informed him of all the details.

'''[[CC Antya 9.86|Antya 9.86]]:''' "When Gopīnātha Paṭṭanāyaka was lifted onto the cāńga," he said, "all his servants went to inform Śrī Caitanya Mahāprabhu.

'''[[CC Antya 9.87|Antya 9.87]]:''' "Hearing about this, Śrī Caitanya Mahāprabhu was extremely sorry at heart, and in anger He chastised Gopīnātha Paṭṭanāyaka.

'''[[CC Antya 9.88|Antya 9.88]]:''' "'Because he is mad after sense gratification,' the Lord said, 'he acts as a government servant but spends the government's revenue for various sinful activities.

'''[[CC Antya 9.89|Antya 9.89]]:''' "'The revenue of the government is more sacred than the property of a brāhmaṇa. One who misappropriates the government's money and uses it to enjoy sense gratification is most sinful.

'''[[CC Antya 9.90|Antya 9.90]]:''' "'One who serves the government but misappropriates the government's revenue is liable to be punished by the king. That is the verdict of all revealed scriptures.

'''[[CC Antya 9.91|Antya 9.91]]:''' "'The King wanted his revenue paid and did not want to enforce punishment. Therefore the King is certainly very religious. But Gopīnātha Paṭṭanāyaka is a great cheat.

'''[[CC Antya 9.92|Antya 9.92]]:''' "'He does not pay the revenue to the King, but he wants My help for release. This is a greatly sinful affair. I cannot tolerate it here.

'''[[CC Antya 9.93|Antya 9.93]]:''' "'Therefore I shall leave Jagannātha Purī and go to Ālālanātha, where I shall live peacefully and not hear about all these affairs of materialistic people.'"

'''[[CC Antya 9.94|Antya 9.94]]:''' When King Pratāparudra heard all these details, he felt great pain in his mind. "I shall give up all that is due from Gopīnātha Paṭṭanāyaka," he said, "if Śrī Caitanya Mahāprabhu will stay here at Jagannātha Purī.

'''[[CC Antya 9.95|Antya 9.95]]:''' "If even for a moment I could get an interview with Lord Śrī Caitanya Mahāprabhu, I would not care for the profit of millions of cintāmaṇi stones.

'''[[CC Antya 9.96|Antya 9.96]]:''' "I do not care about this small sum of 200,000 kāhanas. What to speak of this, I would indeed sacrifice everything at the lotus feet of the Lord, including my life and kingdom."

'''[[CC Antya 9.97|Antya 9.97]]:''' Kāśī Miśra hinted to the King, "It is not the Lord's desire that you forfeit the payment. He is unhappy only because the whole family is troubled."

'''[[CC Antya 9.98|Antya 9.98]]:''' The King replied, "I had no desire to give pain to Gopīnātha Paṭṭanāyaka and his family, nor did I know about his being lifted onto the cāńga to be thrown on the swords and killed.

'''[[CC Antya 9.99|Antya 9.99]]:''' "He sneered at Puruṣottama Jānā. Therefore the prince tried to scare him as a punishment.

'''[[CC Antya 9.100|Antya 9.100]]:''' "Go personally to Śrī Caitanya Mahāprabhu and keep Him at Jagannātha Purī with great attention. I shall excuse Gopīnātha Paṭṭanāyaka from all his debts."

'''[[CC Antya 9.101|Antya 9.101]]:''' Kāśī Miśra said, "Excusing Gopīnātha Paṭṭanāyaka of all his debts will make the Lord unhappy, for that is not His intention."

'''[[CC Antya 9.102|Antya 9.102]]:''' The King said, "I shall absolve Gopīnātha Paṭṭanāyaka of all his debts, but don't speak of this to the Lord. Simply let Him know that all the family members of Bhavānanda Rāya, including Gopīnātha Paṭṭanāyaka, are naturally my dear friends.

'''[[CC Antya 9.103|Antya 9.103]]:''' "Bhavānanda Rāya is worthy of my worship and respect. Therefore I am always naturally affectionate to his sons."

'''[[CC Antya 9.104|Antya 9.104]]:''' After offering obeisances to Kāśī Miśra, the King returned to his palace and called for both Gopīnātha and the eldest prince.

'''[[CC Antya 9.105|Antya 9.105]]:''' The King told Gopīnātha Paṭṭanāyaka, "You are excused for all the money you owe the treasury, and the place known as Mālajāṭhyā Daṇḍapāṭa is again given to you for collections.

'''[[CC Antya 9.106|Antya 9.106]]:''' "Do not again misappropriate the revenue of the government. In case you think your salary insufficient, henceforward it will be doubled."

'''[[CC Antya 9.107|Antya 9.107]]:''' After saying this, the King appointed him by offering him a silken wrapper for his body. "Go to Śrī Caitanya Mahāprabhu," he said. "After taking permission from Him, go to your home. I bid you farewell. Now you may go."

'''[[CC Antya 9.108|Antya 9.108]]:''' By the mercy of Śrī Caitanya Mahāprabhu, one can certainly become spiritually advanced. Indeed, no one can estimate the results of His mercy.

'''[[CC Antya 9.109|Antya 9.109]]:''' Gopīnātha Paṭṭanāyaka achieved the result of kingly opulence due to but a glimpse of the Lord's mercy. Therefore no one can calculate the full value of His mercy.

'''[[CC Antya 9.110|Antya 9.110]]:''' Gopīnātha Paṭṭanāyaka was lifted onto the cāńga to be killed, and all his money was taken away, but instead his debts were excused, and he was appointed collector in the same place.

'''[[CC Antya 9.111|Antya 9.111]]:''' On one hand Gopīnātha Paṭṭanāyaka was unable to clear his debt even by selling all his possessions, but on the other his salary was doubled, and he was honored with the silken wrapper.

'''[[CC Antya 9.112|Antya 9.112]]:''' It was not the desire of Lord Caitanya Mahāprabhu that Gopīnātha Paṭṭanāyaka be excused of his debt to the government, nor was it His desire that his salary be doubled or that he be reappointed collector at the same place.

'''[[CC Antya 9.113|Antya 9.113]]:''' When Gopīnātha Paṭṭanāyaka's servant went to Śrī Caitanya Mahāprabhu and informed the Lord of his plight, the Lord was somewhat agitated and dissatisfied.

'''[[CC Antya 9.114|Antya 9.114]]:''' The Lord had no intention of awarding His devotee the happiness of material opulence, yet simply because of His being informed, such a great result was obtained.

'''[[CC Antya 9.115|Antya 9.115]]:''' No one can estimate the wonderful characteristics of Śrī Caitanya Mahāprabhu. Even Lord Brahmā and Lord Śiva cannot understand the intentions of the Lord.

'''[[CC Antya 9.116|Antya 9.116]]:''' Kāśī Miśra went to Śrī Caitanya Mahāprabhu and informed Him in detail of all the King's intentions.

'''[[CC Antya 9.117|Antya 9.117]]:''' Upon hearing about Kāśī Miśra's tactics with the King, Śrī Caitanya Mahāprabhu said, "Kāśī Miśra, what have you done? You have made Me indirectly take help from the King."

'''[[CC Antya 9.118|Antya 9.118]]:''' Kāśī Miśra said, "My dear Lord, the King has done this without reservations. Kindly hear his statement.

'''[[CC Antya 9.119|Antya 9.119]]:''' "The King said, 'Speak to the Lord in such a way that He will not think, "For My sake the King has forfeited 200,000 kāhanas of kauḍis."

'''[[CC Antya 9.120|Antya 9.120]]:''' "'Inform Śrī Caitanya Mahāprabhu that all the sons of Bhavānanda Rāya are especially dear to me. I consider them like members of my family.

'''[[CC Antya 9.121|Antya 9.121]]:''' "'Therefore I have appointed them collectors in various places, and although they spend the government's money, eat, drink, plunder and distribute it as they like, I do not take them very seriously.

'''[[CC Antya 9.122|Antya 9.122]]:''' "'I made Rāmānanda Rāya the governor of Rājamahendrī. There is practically no account of whatever money he took and distributed in that position.

'''[[CC Antya 9.123|Antya 9.123]]:''' "'Having been appointed collector, Gopīnātha, in the same way, also generally spends 200,000 to 400,000 kāhanas as he likes.

'''[[CC Antya 9.124|Antya 9.124]]:''' "'Gopīnātha Paṭṭanāyaka would collect some and pay some, spending it at will, but I would not consider this very seriously. This time, however, he was put into trouble because of a misunderstanding with the prince.

'''[[CC Antya 9.125|Antya 9.125]]:''' "'The prince created this situation without my knowledge, but actually I consider all the sons of Bhavānanda Rāya to be like my relatives.

'''[[CC Antya 9.126|Antya 9.126]]:''' "'Because of my intimate relationship with them, I have absolved Gopīnātha Paṭṭanāyaka of all his debts. Śrī Caitanya Mahāprabhu does not know this fact. Whatever I have done is because of my intimate relationship with the family of Bhavānanda Rāya.'"

'''[[CC Antya 9.127|Antya 9.127]]:''' Having heard from Kāśī Miśra all these statements concerning the King's mentality, Śrī Caitanya Mahāprabhu was very happy. At that time, Bhavānanda Rāya arrived there.

'''[[CC Antya 9.128|Antya 9.128]]:''' Bhavānanda Rāya, along with his five sons, fell at the lotus feet of Śrī Caitanya Mahāprabhu, who lifted him up and embraced him.

'''[[CC Antya 9.129|Antya 9.129]]:''' Thus Rāmānanda Rāya, all his brothers and their father met Śrī Caitanya Mahāprabhu. Then Bhavānanda Rāya began speaking.

'''[[CC Antya 9.130|Antya 9.130]]:''' "All these members of my family," he said, "are Your eternal servants. You have saved us from this great danger. Therefore You have purchased us for a proper price.

'''[[CC Antya 9.131|Antya 9.131]]:''' "You have now demonstrated Your love for Your devotees, just as when You previously saved the five Pāṇḍavas from great danger."

'''[[CC Antya 9.132|Antya 9.132]]:''' Gopīnātha Paṭṭanāyaka, his head covered with the silken wrapper, fell at the lotus feet of Śrī Caitanya Mahāprabhu and described in detail the King's mercy toward him.

'''[[CC Antya 9.133|Antya 9.133]]:''' "The King has excused me for the balance due," he said. "He has reappointed me to my post by honoring me with this silken cloth and has doubled my salary.

'''[[CC Antya 9.134|Antya 9.134]]:''' "I was lifted upon the cāńga to be killed, but instead I was honored with this silken cloth. This is all Your mercy.

'''[[CC Antya 9.135|Antya 9.135]]:''' "On the cāńga I began meditating upon Your lotus feet, and the power of that remembrance has yielded all these results.

'''[[CC Antya 9.136|Antya 9.136]]:''' "Struck with wonder by my affairs, the populace is glorifying the greatness of Your mercy.

'''[[CC Antya 9.137|Antya 9.137]]:''' "However, my Lord, these are not the principal results of meditating upon Your lotus feet. Material opulence is very flickering. Therefore it is simply a glimpse of the result of Your mercy.

'''[[CC Antya 9.138|Antya 9.138]]:''' "Your real mercy has been granted to Rāmānanda Rāya and Vāṇīnātha Rāya, for You have detached them from all material opulence. I think that I have not been favored by such mercy.

'''[[CC Antya 9.139|Antya 9.139]]:''' "Kindly bestow upon me Your pure mercy so that I may also become renounced. I am no longer interested in material enjoyment."

'''[[CC Antya 9.140|Antya 9.140]]:''' Śrī Caitanya Mahāprabhu said, "If you all adopt the renounced order and lose interest in dealing with pounds, shillings and pence, who will take charge of maintaining your large family?

'''[[CC Antya 9.141|Antya 9.141]]:''' "Whether you are involved in material activities or become completely renounced, you five brothers are all My eternal servants, birth after birth.

'''[[CC Antya 9.142|Antya 9.142]]:''' "However, just obey one order from Me. Do not spend any of the King's revenue.

'''[[CC Antya 9.143|Antya 9.143]]:''' "First you should pay the revenue due the King, and then you may spend the balance for religious and fruitive activities.

'''[[CC Antya 9.144|Antya 9.144]]:''' "Don't spend a farthing for sinful activities, for which you will be the loser both in this life and the next." After saying this, Śrī Caitanya Mahāprabhu bade them farewell.

'''[[CC Antya 9.145|Antya 9.145]]:''' Thus the mercy of Śrī Caitanya Mahāprabhu was spoken of in the family of Bhavānanda Rāya. That mercy was clearly demonstrated, although it appeared to be something different.

'''[[CC Antya 9.146|Antya 9.146]]:''' Śrī Caitanya Mahāprabhu embraced them all and bade them farewell. Then all the devotees got up and left, loudly chanting the holy name of Hari.

'''[[CC Antya 9.147|Antya 9.147]]:''' Seeing the extraordinary mercy the Lord granted to the family of Bhavānanda Rāya, everyone was struck with wonder. They could not understand the behavior of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 9.148|Antya 9.148]]:''' Indeed, when all the devotees had requested the Lord to bestow His mercy upon Gopīnātha Paṭṭanāyaka, the Lord had replied that He could do nothing.

'''[[CC Antya 9.149|Antya 9.149]]:''' I have simply described the chastisement of Gopīnātha Paṭṭanāyaka and Śrī Caitanya Mahāprabhu's indifference. But the deep meaning of this behavior is very difficult to understand.

'''[[CC Antya 9.150|Antya 9.150]]:''' Śrī Caitanya Mahāprabhu gave so much to Gopīnātha Paṭṭanāyaka without directly making requests of either Kāśī Miśra or the King.

'''[[CC Antya 9.151|Antya 9.151]]:''' The intentions of Śrī Caitanya Mahāprabhu are so deep that one can understand them only if he has complete faith in service to the lotus feet of the Lord.

'''[[CC Antya 9.152|Antya 9.152]]:''' Whether or not one understands it, if one hears of this incident concerning the activities of Gopīnātha Paṭṭanāyaka and Lord Śrī Caitanya Mahāprabhu's causeless mercy upon him, certainly he will be promoted to the platform of ecstatic love for the Lord, and for him all dangers will be nullified.

'''[[CC Antya 9.153|Antya 9.153]]:''' Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.

<div style="float:right">[[File:Go-previous.png|link=CC Antya 8|Antya-līlā 8]] '''[[CC Antya 8|Antya-līlā 8]] - [[CC Antya 10|Antya-līlā 10]]''' [[File:Go-next.png|link=CC Antya 10|Antya-līlā 10]]</div>

CC Antya 8

2021-05-05T14:15:10Z

Nirmal:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 08|1]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]], Chapter 8: Rāmacandra Purī Criticizes the Lord'''</div>
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'''[[CC Antya 8 Summary|Antya 8 Summary]]'''

'''[[CC Antya 8.1|Antya 8.1]]:''' Let me offer my respectful obeisances to Śrī Caitanya Mahāprabhu, who reduced His eating due to fear of the criticism of Rāmacandra Purī.

'''[[CC Antya 8.2|Antya 8.2]]:''' All glories to Śrī Caitanya Mahāprabhu, the incarnation of the ocean of mercy! His lotus feet are worshiped by demigods like Lord Brahmā and Lord Śiva.

'''[[CC Antya 8.3|Antya 8.3]]:''' All glories to Nityānanda Prabhu, the greatest of mendicants, who bound the entire world with a knot of ecstatic love for God!

'''[[CC Antya 8.4|Antya 8.4]]:''' All glories to Advaita Prabhu, the incarnation of the Supreme Personality of Godhead! He induced Kṛṣṇa to descend and thus delivered the entire world.

'''[[CC Antya 8.5|Antya 8.5]]:''' All glories to all the devotees, headed by Śrīvāsa Ṭhākura! Śrī Kṛṣṇa Caitanya Mahāprabhu is their life and soul.

'''[[CC Antya 8.6|Antya 8.6]]:''' Thus Śrī Caitanya Mahāprabhu, at Jagannātha Purī, performed His various pastimes with His devotees in the waves of love for Kṛṣṇa.

'''[[CC Antya 8.7|Antya 8.7]]:''' Then a sannyāsī named Rāmacandra Purī Gosāñi came to see Paramānanda Purī and Śrī Caitanya Mahāprabhu.

'''[[CC Antya 8.8|Antya 8.8]]:''' Paramānanda Purī offered respects at the feet of Rāmacandra Purī, and Rāmacandra Purī strongly embraced him.

'''[[CC Antya 8.9|Antya 8.9]]:''' Śrī Caitanya Mahāprabhu also offered obeisances unto Rāmacandra Purī, who then embraced Him and thus remembered Kṛṣṇa.

'''[[CC Antya 8.10|Antya 8.10]]:''' The three of them talked about Kṛṣṇa for some time, and then Jagadānanda came and extended an invitation to Rāmacandra Purī.

'''[[CC Antya 8.11|Antya 8.11]]:''' A large quantity of the remnants of food from Lord Jagannātha was brought in for distribution. Rāmacandra Purī ate sumptuously, and then he wanted to find faults in Jagadānanda Paṇḍita.

'''[[CC Antya 8.12|Antya 8.12]]:''' After finishing the meal, Rāmacandra Purī requested, "My dear Jagadānanda, please listen. You eat the food that is left."

'''[[CC Antya 8.13|Antya 8.13]]:''' With great eagerness Rāmacandra Purī seated Jagadānanda Paṇḍita and personally served him prasādam.

'''[[CC Antya 8.14|Antya 8.14]]:''' Encouraging him again and again, Rāmacandra Purī fed him sumptuously, but when Jagadānanda had washed his hands and mouth, Rāmacandra Purī began criticizing him.

'''[[CC Antya 8.15|Antya 8.15]]:''' "I have heard," he said, "that the followers of Caitanya Mahāprabhu eat more than necessary. Now I have directly seen that this is true.

'''[[CC Antya 8.16|Antya 8.16]]:''' "Feeding a sannyāsī too much breaks his regulative principles, for when a sannyāsī eats too much, his renunciation is destroyed."

'''[[CC Antya 8.17|Antya 8.17]]:''' The characteristic of Rāmacandra Purī was that first he would induce someone to eat more than necessary and then he would criticize him.

'''[[CC Antya 8.18|Antya 8.18]]:''' Formerly, when Mādhavendra Purī was at the last stage of his life, Rāmacandra Purī came to where he was staying.

'''[[CC Antya 8.19|Antya 8.19]]:''' Mādhavendra Purī was chanting the holy name of Kṛṣṇa, and sometimes he would cry, "O my Lord, I did not get shelter at Mathurā."

'''[[CC Antya 8.20|Antya 8.20]]:''' Then Rāmacandra Purī was so foolish that he fearlessly dared to instruct his spiritual master.

'''[[CC Antya 8.21|Antya 8.21]]:''' "If you are in full transcendental bliss," he said, "you should now remember only Brahman. Why are you crying?"

'''[[CC Antya 8.22|Antya 8.22]]:''' Hearing this instruction, Mādhavendra Purī, greatly angry, rebuked him by saying, "Get out, you sinful rascal!

'''[[CC Antya 8.23|Antya 8.23]]:''' "O my Lord Kṛṣṇa, I could not reach You, nor could I reach Your abode, Mathurā. I am dying in my unhappiness, and now this rascal has come to give me more pain.

'''[[CC Antya 8.24|Antya 8.24]]:''' "Don't show your face to me! Go anywhere else you like. If I die seeing your face, I shall not achieve the destination of my life.

'''[[CC Antya 8.25|Antya 8.25]]:''' "I am dying without achieving the shelter of Kṛṣṇa, and therefore I am greatly unhappy. Now this condemned foolish rascal has come to instruct me about Brahman."

'''[[CC Antya 8.26|Antya 8.26]]:''' Rāmacandra Purī was thus denounced by Mādhavendra Purī. Due to his offense, gradually material desire appeared within him.

'''[[CC Antya 8.27|Antya 8.27]]:''' One who is attached to dry speculative knowledge has no relationship with Kṛṣṇa. His occupation is criticizing Vaiṣṇavas. Thus he is situated in criticism.

'''[[CC Antya 8.28|Antya 8.28]]:''' Īśvara Purī, the spiritual master of Śrī Caitanya Mahāprabhu, performed service to Mādhavendra Purī, cleaning up his stool and urine with his own hand.

'''[[CC Antya 8.29|Antya 8.29]]:''' Īśvara Purī was always chanting the holy name and pastimes of Lord Kṛṣṇa for Mādhavendra Purī to hear. In this way he helped Mādhavendra Purī remember the holy name and pastimes of Lord Kṛṣṇa at the time of death.

'''[[CC Antya 8.30|Antya 8.30]]:''' Pleased with Īśvara Purī, Mādhavendra Purī embraced him and gave him the benediction that he would be a great devotee and lover of Kṛṣṇa.

'''[[CC Antya 8.31|Antya 8.31]]:''' Thus Īśvara Purī became like an ocean of ecstatic love for Kṛṣṇa, whereas Rāmacandra Purī became a dry speculator and a critic of everyone else.

'''[[CC Antya 8.32|Antya 8.32]]:''' Īśvara Purī received the blessing of Mādhavendra Purī, whereas Rāmacandra Purī received a rebuke from him. Therefore these two persons, Īśvara Purī and Rāmacandra Purī, are examples of the objects of a great personality's benediction and punishment. Mādhavendra Purī instructed the entire world by presenting these two examples.

'''[[CC Antya 8.33|Antya 8.33]]:''' His Divine Grace Mādhavendra Purī, the spiritual master of the entire world, thus distributed ecstatic love for Kṛṣṇa. While passing away from the material world, he chanted the following verse.

'''[[CC Antya 8.34|Antya 8.34]]:''' "O My Lord! O most merciful master! O master of Mathurā! When shall I see You again? Because of My not seeing You, My agitated heart has become unsteady. O most beloved one, what shall I do now?"

'''[[CC Antya 8.35|Antya 8.35]]:''' In this verse Mādhavendra Purī teaches how to achieve ecstatic love for Kṛṣṇa. By feeling separation from Kṛṣṇa, one becomes spiritually situated.

'''[[CC Antya 8.36|Antya 8.36]]:''' Mādhavendra Purī sowed the seed of ecstatic love for Kṛṣṇa within this material world and then departed. That seed later became a great tree in the form of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 8.37|Antya 8.37]]:''' I have incidentally described the passing away of Mādhavendra Purī. Anyone who hears this must be considered very fortunate.

'''[[CC Antya 8.38|Antya 8.38]]:''' Thus Rāmacandra Purī stayed at Jagannātha Purī. As is customary for those in the renounced order, he would sometimes stay someplace and then go away.

'''[[CC Antya 8.39|Antya 8.39]]:''' There was no certainty of where Rāmacandra Purī would take his meal, for he would do so even uninvited. Nevertheless, he was very particular about keeping account of how others were taking their meals.

'''[[CC Antya 8.40|Antya 8.40]]:''' To invite Śrī Caitanya Mahāprabhu would cost 320 kauḍis [small conchshells]. This would provide lunch for three people, including Śrī Caitanya Mahāprabhu and sometimes Kāśīśvara and Govinda.

'''[[CC Antya 8.41|Antya 8.41]]:''' Every day the Lord would take His meal at a different place, and if someone was prepared to pay for a meal, the price was fixed at only four paṇas.

'''[[CC Antya 8.42|Antya 8.42]]:''' Rāmacandra Purī concerned himself with gathering all sorts of information about how Śrī Caitanya Mahāprabhu was situated, including His regulative principles, His lunch, His sleep and His movements.

'''[[CC Antya 8.43|Antya 8.43]]:''' Because Rāmacandra Purī was interested only in finding faults, he could not understand the transcendental qualities of Śrī Caitanya Mahāprabhu. His only concern was finding faults, but still he could not find any.

'''[[CC Antya 8.44|Antya 8.44]]:''' At last he found a fault. "How can a person in the renounced order eat so many sweetmeats?" he said. "If one eats sweets, controlling the senses is very difficult."

'''[[CC Antya 8.45|Antya 8.45]]:''' In this way Rāmacandra Purī blasphemed Śrī Caitanya Mahāprabhu before everyone, but nevertheless he would regularly come to see the Lord every day.

'''[[CC Antya 8.46|Antya 8.46]]:''' When they met, the Lord would offer him respectful obeisances, considering him a Godbrother of His spiritual master. Rāmacandra Purī's business, however, was to search for faults in the Lord.

'''[[CC Antya 8.47|Antya 8.47]]:''' Śrī Caitanya Mahāprabhu knew that Rāmacandra Purī was criticizing Him before everyone, but whenever Rāmacandra Purī came to see Him, the Lord offered him respects with great attention.

'''[[CC Antya 8.48|Antya 8.48]]:''' One day Rāmacandra Purī came in the morning to the abode of Śrī Caitanya Mahāprabhu. Seeing many ants, he said something to criticize the Lord.

'''[[CC Antya 8.49|Antya 8.49]]:''' "Last night there was sugar candy here," he said. "Therefore ants are wandering about. Alas, this renounced sannyāsī is attached to such sense gratification!" After speaking in this way, he got up and left.

'''[[CC Antya 8.50|Antya 8.50]]:''' Śrī Caitanya Mahāprabhu had heard rumors about Rāmacandra Purī's blasphemy. Now He directly heard his fanciful accusations.

'''[[CC Antya 8.51|Antya 8.51]]:''' Ants generally crawl about here, there and everywhere, but Rāmacandra Purī, imagining faults, criticized Śrī Caitanya Mahāprabhu by alleging that there had been sweetmeats in His room.

'''[[CC Antya 8.52|Antya 8.52]]:''' After hearing this criticism, Śrī Caitanya Mahāprabhu was doubtful and apprehensive. Therefore He called Govinda and instructed him as follows.

'''[[CC Antya 8.53|Antya 8.53]]:''' "From today on it will be a rule that I shall accept only one-fourth of a pot of Lord Jagannātha's prasādam and five gaṇḍās' worth of vegetables.

'''[[CC Antya 8.54|Antya 8.54]]:''' "If you bring any more than this, you will not see Me here anymore."

'''[[CC Antya 8.55|Antya 8.55]]:''' Govinda relayed this message to all the devotees. When they heard it, they felt as if their heads had been struck by thunderbolts.

'''[[CC Antya 8.56|Antya 8.56]]:''' All the devotees condemned Rāmacandra Purī, saying, "This sinful man has come here and taken our lives."

'''[[CC Antya 8.57-58|Antya 8.57-58]]:''' That day, a brāhmaṇa extended an invitation to Śrī Caitanya Mahāprabhu. When Govinda accepted only five gaṇḍās' worth of vegetables and a fourth of a pot of rice, the brāhmaṇa, in great despair, struck his head with his hand and cried, "Alas! Alas!"

'''[[CC Antya 8.59|Antya 8.59]]:''' Śrī Caitanya Mahāprabhu ate only half of the rice and vegetables, and whatever remained was taken by Govinda.

'''[[CC Antya 8.60|Antya 8.60]]:''' Thus both Śrī Caitanya Mahāprabhu and Govinda ate only half the food they needed. Because of this, all the other devotees gave up eating.

'''[[CC Antya 8.61|Antya 8.61]]:''' Śrī Caitanya Mahāprabhu ordered Govinda and Kāśīśvara, "You may both take alms elsewhere to fill your bellies."

'''[[CC Antya 8.62|Antya 8.62]]:''' In this way, some days passed in great unhappiness. Hearing of all this, Rāmacandra Purī went to Śrī Caitanya Mahāprabhu.

'''[[CC Antya 8.63|Antya 8.63]]:''' Śrī Caitanya Mahāprabhu offered His obeisances to Rāmacandra Purī, worshiping his feet. Then Rāmacandra Purī smiled and spoke to the Lord.

'''[[CC Antya 8.64|Antya 8.64]]:''' Rāmacandra Purī advised, "It is not the business of a sannyāsī to gratify his senses. He should fill his belly some way or other.

'''[[CC Antya 8.65|Antya 8.65]]:''' "I have heard that You have cut Your eating in half. Indeed, I see that You are skinny. Such dry renunciation is also not the religion of a sannyāsī.

'''[[CC Antya 8.66|Antya 8.66]]:''' "A sannyāsī eats as much as necessary to maintain his body, but he does not enjoy satisfying his senses materially. Thus a sannyāsī becomes perfect in his spiritual advancement in knowledge.

'''[[CC Antya 8.67-68|Antya 8.67-68]]:''' [Lord Kṛṣṇa said:] "My dear Arjuna, one cannot perform mystic yoga if he eats more than necessary or needlessly fasts, sleeps and dreams too much or does not sleep enough. One should eat and enjoy his senses as much as necessary, one should properly endeavor to execute his duties, and one should regulate his sleep and wakefulness. Thus one can become freed from material pains by executing mystic yoga."

'''[[CC Antya 8.69|Antya 8.69]]:''' Śrī Caitanya Mahāprabhu then humbly submitted, "I am just like an ignorant boy and am like your disciple. It is My great fortune that you are instructing Me."

'''[[CC Antya 8.70|Antya 8.70]]:''' Hearing this, Rāmacandra Purī got up and left. He also heard from various sources that all the devotees of Śrī Caitanya Mahāprabhu were eating half as much as usual.

'''[[CC Antya 8.71|Antya 8.71]]:''' The next day, Paramānanda Purī and other devotees approached Śrī Caitanya Mahāprabhu with great humility and submission.

'''[[CC Antya 8.72|Antya 8.72]]:''' Paramānanda Purī said, "My Godbrother Rāmacandra Purī is by nature a bad critic. If You give up eating because of his words, what will be the profit?

'''[[CC Antya 8.73|Antya 8.73]]:''' "It is the nature of Rāmacandra Purī that first he lets one eat as much as desired, and if one does not eat more than necessary, with great attention he makes him eat more.

'''[[CC Antya 8.74|Antya 8.74]]:''' "In this way he induces one to eat more than necessary, and then he directly criticizes him, saying, 'You eat so much. How much money do you have in your treasury?

'''[[CC Antya 8.75|Antya 8.75]]:''' "'Also, by inducing sannyāsīs to eat so much, you spoil their religious principles. Therefore I can understand that you have no advancement.'

'''[[CC Antya 8.76|Antya 8.76]]:''' "It is Rāmacandra Purī's business to inquire always about how others are eating and conducting their daily affairs.

'''[[CC Antya 8.77|Antya 8.77]]:''' "The two kinds of activities rejected in the revealed scriptures constitute his daily affairs.

'''[[CC Antya 8.78|Antya 8.78]]:''' "'One should see that because of the meeting of material nature and the living entity, the universe is acting uniformly. Thus one should neither praise nor criticize the characteristics or activities of others.'

'''[[CC Antya 8.79|Antya 8.79]]:''' "Of the two rules, Rāmacandra Purī obeys the first by abandoning praise, but although he knows that the second is more prominent, he neglects it by criticizing others.

'''[[CC Antya 8.80|Antya 8.80]]:''' "'Between the former rule and the latter rule, the latter is more important.'

'''[[CC Antya 8.81|Antya 8.81]]:''' "Even where there are hundreds of good qualities, a critic does not consider them. Rather, he attempts by some trick to point out a fault in those attributes.

'''[[CC Antya 8.82|Antya 8.82]]:''' "One should not, therefore, follow the principles of Rāmacandra Purī. Nevertheless, I have to say something against him because he is making our hearts unhappy.

'''[[CC Antya 8.83|Antya 8.83]]:''' "Why have You given up proper eating due to the criticism of Rāmacandra Purī? Please accept invitations as before. This is the request of us all."

'''[[CC Antya 8.84|Antya 8.84]]:''' Śrī Caitanya Mahāprabhu replied, "Why are all of you angry at Rāmacandra Purī? He is expounding the natural principles of sannyāsa life. Why are you accusing him?

'''[[CC Antya 8.85|Antya 8.85]]:''' "For a sannyāsī to indulge in satisfying the tongue is a great offense. The duty of a sannyāsī is to eat only as much as needed to keep body and soul together."

'''[[CC Antya 8.86|Antya 8.86]]:''' When they all requested very fervently that Śrī Caitanya Mahāprabhu take a full meal, He still would not do so. Instead, He responded to their request by accepting half as much as usual.

'''[[CC Antya 8.87|Antya 8.87]]:''' The cost for the food needed to invite Śrī Caitanya Mahāprabhu was fixed at two paṇas of kauḍis [160 conchshells], and that food would be taken by two men and sometimes three.

'''[[CC Antya 8.88|Antya 8.88]]:''' When a brāhmaṇa at whose home an invitation could not be accepted invited the Lord, he would pay two paṇas of conchshells to purchase the prasādam.

'''[[CC Antya 8.89|Antya 8.89]]:''' When a brāhmaṇa at whose home an invitation could be accepted invited Him, the brāhmaṇa would purchase part of the prasādam and cook the rest at home.

'''[[CC Antya 8.90-91|Antya 8.90-91]]:''' Even on a day when Śrī Caitanya Mahāprabhu was invited to dine by others, if Gadādhara Paṇḍita, Bhagavān Ācārya or Sārvabhauma Bhaṭṭācārya invited Him, Śrī Caitanya Mahāprabhu had no independence. He would accept their invitations as they desired.

'''[[CC Antya 8.92|Antya 8.92]]:''' Śrī Caitanya Mahāprabhu actually descended to give happiness to the devotees. Thus He behaved in whatever way fit the time and circumstances.

'''[[CC Antya 8.93|Antya 8.93]]:''' Because of His full independence, Śrī Caitanya Mahāprabhu sometimes behaved like a common man and sometimes manifested His godly opulence.

'''[[CC Antya 8.94|Antya 8.94]]:''' Śrī Caitanya Mahāprabhu sometimes accepted Rāmacandra Purī as His master and considered Himself a servant, and sometimes the Lord, not caring for him, would see him as being just like a straw.

'''[[CC Antya 8.95|Antya 8.95]]:''' Śrī Caitanya Mahāprabhu behaved exactly like the Supreme Personality of Godhead, beyond the restriction of anyone's intelligence. He did whatever He liked, but all His activities were very beautiful.

'''[[CC Antya 8.96|Antya 8.96]]:''' Thus Rāmacandra Purī stayed for some days at Nīlācala [Jagannātha Purī]. Then he left to visit various holy places of pilgrimage.

'''[[CC Antya 8.97|Antya 8.97]]:''' The devotees considered Rāmacandra Purī to be like a great burden on their heads. When he left Jagannātha Purī, everyone felt extremely happy, as if a great stone burden had suddenly fallen from their heads to the ground.

'''[[CC Antya 8.98|Antya 8.98]]:''' After his departure, everything was happy once again. Śrī Caitanya Mahāprabhu accepted invitations as usual and led congregational chanting and dancing. Everyone else also accepted prasādam without hindrances.

'''[[CC Antya 8.99|Antya 8.99]]:''' If one's spiritual master rejects him, one becomes so fallen that he, like Rāmacandra Purī, commits offenses even to the Supreme Personality of Godhead.

'''[[CC Antya 8.100|Antya 8.100]]:''' Śrī Caitanya Mahāprabhu did not consider the offenses of Rāmacandra Purī, for the Lord considered him His spiritual master. However, his character instructed everyone about the result of offending the spiritual master.

'''[[CC Antya 8.101|Antya 8.101]]:''' The character of Śrī Caitanya Mahāprabhu is full of nectar. Hearing about it is pleasing to the ear and mind.

'''[[CC Antya 8.102|Antya 8.102]]:''' I write about the character of Śrī Caitanya Mahāprabhu. O readers, please hear with attention, for thus you will easily receive ecstatic love for the lotus feet of Lord Śrī Kṛṣṇa.

'''[[CC Antya 8.103|Antya 8.103]]:''' Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.

<div style="float:right">[[File:Go-previous.png|link=CC Antya 7|Antya-līlā 7]] '''[[CC Antya 7|Antya-līlā 7]] - [[CC Antya 9|Antya-līlā 9]]''' [[File:Go-next.png|link=CC Antya 9|Antya-līlā 9]]</div>

CC Antya 7

2021-05-05T13:56:20Z

Nirmal:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 07|1]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]], Chapter 7: The Meeting of Śrī Caitanya Mahāprabhu and Vallabha Bhaṭṭa'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 6|Antya-līlā 6]] '''[[CC Antya 6|Antya-līlā 6]] - [[CC Antya 8|Antya-līlā 8]]''' [[File:Go-next.png|link=CC Antya 8|Antya-līlā 8]]</div>

'''[[CC Antya 7 Summary|Antya 7 Summary]]'''

'''[[CC Antya 7.1|Antya 7.1]]:''' Let me offer my respectful obeisances unto the devotees of Śrī Caitanya Mahāprabhu. Simply by the causeless mercy of the devotees engaged in licking honey from His lotus feet, even a fallen soul becomes eternally liberated.

'''[[CC Antya 7.2|Antya 7.2]]:''' All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaitacandra! And all glories to all the devotees of Lord Śrī Caitanya Mahāprabhu!

'''[[CC Antya 7.3|Antya 7.3]]:''' The next year, all the devotees of Bengal went to visit Śrī Caitanya Mahāprabhu, and as previously, the Lord met each and every one of them.

'''[[CC Antya 7.4|Antya 7.4]]:''' Thus Śrī Caitanya Mahāprabhu performed His pastimes with His devotees. Then a learned scholar named Vallabha Bhaṭṭa went to Jagannātha Purī to meet the Lord.

'''[[CC Antya 7.5|Antya 7.5]]:''' When Vallabha Bhaṭṭa arrived, he offered his obeisances at the lotus feet of the Lord. Accepting him as a great devotee, the Lord embraced him.

'''[[CC Antya 7.6|Antya 7.6]]:''' With great respect, Śrī Caitanya Mahāprabhu seated Vallabha Bhaṭṭa near Him. Then Vallabha Bhaṭṭa very humbly began to speak.

'''[[CC Antya 7.7|Antya 7.7]]:''' "For a long time," he said, "I have desired to see You, my Lord. Now Lord Jagannātha has fulfilled this desire; therefore I am seeing You.

'''[[CC Antya 7.8|Antya 7.8]]:''' "One who receives Your audience is fortunate indeed, for You are the Supreme Personality of Godhead Himself.

'''[[CC Antya 7.9|Antya 7.9]]:''' "Since one who remembers You is purified, why should it be astonishing that one becomes purified by seeing You?

'''[[CC Antya 7.10|Antya 7.10]]:''' "'One can immediately purify his entire house simply by remembering exalted personalities, to say nothing of directly seeing them, touching their lotus feet, washing their feet or offering them places to sit.'

'''[[CC Antya 7.11|Antya 7.11]]:''' "The fundamental religious system in the Age of Kali is the chanting of the holy name of Kṛṣṇa. Unless empowered by Kṛṣṇa, one cannot propagate the sańkīrtana movement.

'''[[CC Antya 7.12|Antya 7.12]]:''' "You have spread the sańkīrtana movement of Kṛṣṇa consciousness. Therefore it is evident that You have been empowered by Lord Kṛṣṇa. There is no question about it.

'''[[CC Antya 7.13|Antya 7.13]]:''' "You have manifested the holy name of Kṛṣṇa throughout the entire world. Anyone who sees You is immediately absorbed in ecstatic love of Kṛṣṇa.

'''[[CC Antya 7.14|Antya 7.14]]:''' "Without being especially empowered by Kṛṣṇa, one cannot manifest ecstatic love of Kṛṣṇa, for Kṛṣṇa is the only one who gives ecstatic love. That is the verdict of all revealed scriptures.

'''[[CC Antya 7.15|Antya 7.15]]:''' "'There may be many all-auspicious incarnations of the Personality of Godhead, but who other than Lord Śrī Kṛṣṇa can bestow love of God upon the surrendered souls?'"

'''[[CC Antya 7.16|Antya 7.16]]:''' Śrī Caitanya Mahāprabhu replied, "My dear Vallabha Bhaṭṭa, you are a learned scholar. Kindly listen to Me. I am a sannyāsī of the Māyāvāda school. Therefore I have no chance of knowing what kṛṣṇa-bhakti is.

'''[[CC Antya 7.17|Antya 7.17]]:''' "Nevertheless, My mind has become purified because I have associated with Advaita Ācārya, who is directly the Supreme Personality of Godhead.

'''[[CC Antya 7.18|Antya 7.18]]:''' "He is unparalleled in His understanding of all the revealed scriptures and the devotional service of Lord Kṛṣṇa. Therefore He is called Advaita Ācārya.

'''[[CC Antya 7.19|Antya 7.19]]:''' "He is such a great personality that by His mercy He can convert even the meat-eaters [mlecchas] to the devotional service of Kṛṣṇa. Who, therefore, can estimate the power of His Vaiṣṇavism?

'''[[CC Antya 7.20|Antya 7.20]]:''' "Lord Nityānanda Prabhu, the avadhūta, is also directly the Supreme Personality of Godhead. He is always intoxicated with the madness of ecstatic love. Indeed, He is an ocean of love of Kṛṣṇa.

'''[[CC Antya 7.21|Antya 7.21]]:''' "Sārvabhauma Bhaṭṭācārya perfectly knows the six philosophical theses. He is therefore the spiritual master of the entire world in teaching the six paths of philosophy. He is the best of devotees.

'''[[CC Antya 7.22|Antya 7.22]]:''' "Sārvabhauma Bhaṭṭācārya has shown Me the limit of devotional service. Only by his mercy have I understood that devotional service to Kṛṣṇa is the essence of all mystic yoga.

'''[[CC Antya 7.23|Antya 7.23]]:''' "Śrīla Rāmānanda Rāya is the ultimate knower of the transcendental mellows of Lord Kṛṣṇa's devotional service. He has instructed Me that Lord Kṛṣṇa is the Supreme Personality of Godhead.

'''[[CC Antya 7.24|Antya 7.24]]:''' "Through the mercy of Rāmānanda Rāya, I have understood that ecstatic love of Kṛṣṇa is the highest goal of life and that spontaneous love of Kṛṣṇa is the highest perfection.

'''[[CC Antya 7.25|Antya 7.25]]:''' "The servant, friend, superior and conjugal lover are the shelters of the transcendental mellows called dāsya, sakhya, vātsalya and śṛńgāra.

'''[[CC Antya 7.26|Antya 7.26]]:''' "There are two kinds of emotion [bhāva]. Emotion with an understanding of the Lord's full opulences is called aiśvarya-jñāna-yukta, and pure, uncontaminated emotion is called kevala. One cannot achieve shelter at the lotus feet of Kṛṣṇa, the son of Mahārāja Nanda, simply by knowing His opulences.

'''[[CC Antya 7.27|Antya 7.27]]:''' "'The Supreme Personality of Godhead, Kṛṣṇa, the son of mother Yaśodā, is accessible to those devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self.'

'''[[CC Antya 7.28|Antya 7.28]]:''' "The word 'ātma-bhūta' means 'personal associates.' Through the understanding of the Lord's opulence, the goddess of fortune could not receive the shelter of Kṛṣṇa, the son of Nanda Mahārāja.

'''[[CC Antya 7.29|Antya 7.29]]:''' "'When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs were embraced around the neck by the Lord's arms. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Nor was such a thing ever imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma resemble the beauty and fragrance of lotus flowers. And what to speak of worldly women, who may be very, very beautiful according to material estimation?'

'''[[CC Antya 7.30|Antya 7.30]]:''' "In pure Kṛṣṇa consciousness, a friend mounts the shoulder of Kṛṣṇa, and mother Yaśodā binds the Lord.

'''[[CC Antya 7.31|Antya 7.31]]:''' "In pure Kṛṣṇa consciousness, without knowledge of the Lord's opulences, a devotee considers Kṛṣṇa his friend or son. Therefore this devotional attitude is praised even by Śukadeva Gosvāmī and Vyāsadeva, the supreme authority.

'''[[CC Antya 7.32|Antya 7.32]]:''' "'Neither those who are engaged in self-realization, appreciating the Brahman effulgence of the Lord, nor those engaged in devotional service while accepting the Supreme Personality of Godhead as master, nor those who are under the clutches of Māyā, thinking the Lord an ordinary person, can understand that certain exalted personalities, after accumulating volumes of pious activities, are now playing with the Lord in friendship as cowherd boys.'

'''[[CC Antya 7.33|Antya 7.33]]:''' "'When mother Yaśodā saw all the universes within Kṛṣṇa's mouth, she was astonished for the time being. The Lord is worshiped like Indra and other demigods by the followers of the three Vedas, who offer Him sacrifices. He is worshiped as impersonal Brahman by saintly persons who understand His greatness through studying the Upaniṣads, as the puruṣa by great philosophers who analytically study the universe, as the all-pervading Supersoul by great yogīs, and as the Supreme Personality of Godhead by devotees. Nevertheless, mother Yaśodā considered the Lord her own son.'

'''[[CC Antya 7.34|Antya 7.34]]:''' "'O brāhmaṇa, what pious activities did Nanda Mahārāja perform to receive the Supreme Personality of Godhead Kṛṣṇa as his son? And what pious activities did mother Yaśodā perform that made the Absolute Supreme Personality of Godhead Kṛṣṇa call her "Mother" and suck her breasts?'

'''[[CC Antya 7.35|Antya 7.35]]:''' "Even if a pure devotee sees the opulence of Kṛṣṇa, he does not accept it. Therefore pure consciousness is more exalted than consciousness of the Lord's opulence.

'''[[CC Antya 7.36|Antya 7.36]]:''' "Rāmānanda Rāya is extremely aware of transcendental mellows. He is incessantly absorbed in the happiness of ecstatic love of Kṛṣṇa. It is he who has taught Me all this.

'''[[CC Antya 7.37|Antya 7.37]]:''' "It is impossible to describe the influence and knowledge of Rāmānanda Rāya, for only by his mercy have I understood the unalloyed love of the residents of Vṛndāvana.

'''[[CC Antya 7.38|Antya 7.38]]:''' "The transcendental mellows of ecstatic love are personified by Svarūpa Dāmodara. By his association I have understood Vṛndāvana's transcendental mellow of conjugal love.

'''[[CC Antya 7.39|Antya 7.39]]:''' "The unalloyed love of the gopīs and Śrīmatī Rādhārāṇī is without any trace of material lust. The criterion of such transcendental love is that its only purpose is to satisfy Kṛṣṇa.

'''[[CC Antya 7.40|Antya 7.40]]:''' "'O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our lives rest only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path.'

'''[[CC Antya 7.41|Antya 7.41]]:''' "Obsessed with pure love, without knowledge of opulences, the gopīs sometimes chastise Kṛṣṇa. That is a symptom of pure ecstatic love.

'''[[CC Antya 7.42|Antya 7.42]]:''' "'O dear Kṛṣṇa, we gopīs have neglected the order of our husbands, sons, family, brothers and friends and have left their company to come to You. You know everything about our desires. We have come only because we are attracted by the supreme music of Your flute. But You are a great cheater, for who else would give up the company of young girls like us in the dead of night?'

'''[[CC Antya 7.43|Antya 7.43]]:''' "The conjugal love of the gopīs is the most exalted devotional service, surpassing all other methods of bhakti. Therefore Lord Kṛṣṇa is obliged to say, 'My dear gopīs, I cannot repay you. Indeed, I am always indebted to you.'

'''[[CC Antya 7.44|Antya 7.44]]:''' "'O gopīs, I am not able to repay My debt for your spotless service, even within a lifetime of Brahmā. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation.'

'''[[CC Antya 7.45|Antya 7.45]]:''' "Completely distinct from love of Kṛṣṇa in opulence, pure love of Kṛṣṇa is on the highest level. On the surface of the world there is no devotee greater than Uddhava.

'''[[CC Antya 7.46|Antya 7.46]]:''' "Uddhava desires to take on his head the dust of the gopīs' lotus feet. I have learned about all these transcendental loving affairs of Lord Kṛṣṇa from Svarūpa Dāmodara.

'''[[CC Antya 7.47|Antya 7.47]]:''' "'The gopīs of Vṛndāvana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Kṛṣṇa, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to become one of the bushes, creepers or herbs in Vṛndāvana, for the gopīs trample them and bless them with the dust of their lotus feet.'

'''[[CC Antya 7.48|Antya 7.48]]:''' "Haridāsa Ṭhākura, the teacher of the holy name, is the most exalted of all pure devotees. Every day he chants 300,000 holy names of the Lord.

'''[[CC Antya 7.49|Antya 7.49]]:''' "I have learned about the glories of the Lord's holy name from Haridāsa Ṭhākura, and by his mercy I have understood these glories.

'''[[CC Antya 7.50-52|Antya 7.50-52]]:''' "Ācāryaratna, Ācāryanidhi, Gadādhara Paṇḍita, Jagadānanda, Dāmodara, Śańkara, Vakreśvara, Kāśīśvara, Mukunda, Vāsudeva, Murāri and many other devotees have descended in Bengal to preach to everyone the glories of the holy name of Kṛṣṇa and the value of love for Him. I have learned from them the meaning of devotional service to Kṛṣṇa."

'''[[CC Antya 7.53|Antya 7.53]]:''' Knowing that Vallabha Bhaṭṭa's heart was full of pride, Śrī Caitanya Mahāprabhu spoke these words, hinting at how one can learn about devotional service.

'''[[CC Antya 7.54|Antya 7.54]]:''' [Vallabha Bhaṭṭa was thinking:] "I am a great Vaiṣṇava. Having learned all the conclusions of Vaiṣṇava philosophy, I can understand the meaning of Śrīmad-Bhāgavatam and explain it very well."

'''[[CC Antya 7.55|Antya 7.55]]:''' Such pride had existed for a long time within the mind of Vallabha Bhaṭṭa, but as he heard the preaching of Śrī Caitanya Mahāprabhu, his pride was cut down.

'''[[CC Antya 7.56|Antya 7.56]]:''' When Vallabha Bhaṭṭa heard from the mouth of Śrī Caitanya Mahāprabhu about the pure Vaiṣṇavism of all these devotees, he immediately desired to see them.

'''[[CC Antya 7.57|Antya 7.57]]:''' Vallabha Bhaṭṭa said, "Where do all these Vaiṣṇavas live, and how can I see them?"

'''[[CC Antya 7.58|Antya 7.58]]:''' Śrī Caitanya Mahāprabhu replied, "Although some of them live in Bengal and some in other states, they have all come here to see the Ratha-yātrā festival.

'''[[CC Antya 7.59|Antya 7.59]]:''' "At present they are all living here. Their residences are in various quarters. Here you will get the audience of them all."

'''[[CC Antya 7.60|Antya 7.60]]:''' Thereafter, with great submission and humility, Vallabha Bhaṭṭa invited Śrī Caitanya Mahāprabhu to dine at his home.

'''[[CC Antya 7.61|Antya 7.61]]:''' The next day, when all the Vaiṣṇavas came to the abode of Śrī Caitanya Mahāprabhu, the Lord introduced Vallabha Bhaṭṭa to them all.

'''[[CC Antya 7.62|Antya 7.62]]:''' He was surprised to see the brilliance of their faces. Indeed, among them Vallabha Bhaṭṭa seemed just like a glowworm.

'''[[CC Antya 7.63|Antya 7.63]]:''' Then Vallabha Bhaṭṭa brought in a great quantity of Lord Jagannātha's mahā-prasādam and sumptuously fed Lord Śrī Caitanya Mahāprabhu and His associates.

'''[[CC Antya 7.64|Antya 7.64]]:''' All the sannyāsī associates of Śrī Caitanya Mahāprabhu, headed by Paramānanda Purī, sat on one side and thus partook of the prasādam.

'''[[CC Antya 7.65|Antya 7.65]]:''' Śrī Caitanya Mahāprabhu sat in the midst of the devotees. Advaita Ācārya and Lord Nityānanda each sat on one side of the Lord. The other devotees sat in front of the Lord and behind Him.

'''[[CC Antya 7.66|Antya 7.66]]:''' The devotees from Bengal, whom I am unable to count, all sat down in lines in the courtyard.

'''[[CC Antya 7.67|Antya 7.67]]:''' When Vallabha Bhaṭṭa saw all the devotees of Śrī Caitanya Mahāprabhu, he was greatly surprised, and in devotion he offered his obeisances at the lotus feet of each and every one of them.

'''[[CC Antya 7.68|Antya 7.68]]:''' Svarūpa Dāmodara, Jagadānanda, Kāśīśvara and Śańkara, along with Rāghava and Dāmodara Paṇḍita, took charge of distributing the prasādam.

'''[[CC Antya 7.69|Antya 7.69]]:''' Vallabha Bhaṭṭa had brought a large quantity of mahā-prasādam offered to Lord Jagannātha. Thus all the sannyāsīs sat down to eat with Śrī Caitanya Mahāprabhu.

'''[[CC Antya 7.70|Antya 7.70]]:''' Accepting the prasādam, all the Vaiṣṇavas chanted the holy names "Hari! Hari!" The rising vibration of the holy name of Hari filled the entire universe.

'''[[CC Antya 7.71|Antya 7.71]]:''' When all the Vaiṣṇavas had finished eating, Vallabha Bhaṭṭa brought a large quantity of garlands, sandalwood pulp, spices and betel. He worshiped the devotees very respectfully and became extremely happy.

'''[[CC Antya 7.72|Antya 7.72]]:''' On the day of the car festival, Śrī Caitanya Mahāprabhu began the congregational chanting. As He had done previously, He divided all the devotees into seven groups.

'''[[CC Antya 7.73-74|Antya 7.73-74]]:''' Seven devotees — Advaita, Nityānanda, Haridāsa Ṭhākura, Vakreśvara, Śrīvāsa Ṭhākura, Rāghava Paṇḍita and Gadādhara Paṇḍita — formed seven groups and began dancing. Śrī Caitanya Mahāprabhu, chanting "Haribol!" wandered from one group to another.

'''[[CC Antya 7.75|Antya 7.75]]:''' Fourteen mṛdańgas resounded with the loud congregational chanting, and in each group was a dancer whose dance of ecstatic love inundated the entire world.

'''[[CC Antya 7.76|Antya 7.76]]:''' Seeing all this, Vallabha Bhaṭṭa was completely astonished. He was overwhelmed by transcendental bliss and lost himself.

'''[[CC Antya 7.77|Antya 7.77]]:''' Then Śrī Caitanya Mahāprabhu stopped the dancing of the others, and as He had done previously, He personally began to dance.

'''[[CC Antya 7.78|Antya 7.78]]:''' Seeing the beauty of Śrī Caitanya Mahāprabhu and the awakening of His ecstatic love, Vallabha Bhaṭṭa concluded, "Here is Lord Kṛṣṇa, without a doubt."

'''[[CC Antya 7.79|Antya 7.79]]:''' Thus Vallabha Bhaṭṭa witnessed the car festival. He was simply astonished by the characteristics of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 7.80|Antya 7.80]]:''' One day, after the festival was over, Vallabha Bhaṭṭa went to the abode of Śrī Caitanya Mahāprabhu and submitted a request at the lotus feet of the Lord.

'''[[CC Antya 7.81|Antya 7.81]]:''' "I have written some commentary on Śrīmad-Bhāgavatam," he said. "Would Your Lordship kindly hear it?"

'''[[CC Antya 7.82|Antya 7.82]]:''' The Lord replied, "I do not understand the meaning of Śrīmad-Bhāgavatam. Indeed, I am not a suitable person to hear its meaning.

'''[[CC Antya 7.83|Antya 7.83]]:''' "I simply sit and try to chant the holy name of Kṛṣṇa, and although I chant all day and night, I nevertheless cannot complete the chanting of My prescribed number of rounds."

'''[[CC Antya 7.84|Antya 7.84]]:''' Vallabha Bhaṭṭa said, "I have tried to describe elaborately the meaning of Kṛṣṇa's holy name. Kindly hear the explanation."

'''[[CC Antya 7.85|Antya 7.85]]:''' Lord Śrī Caitanya Mahāprabhu replied, "I do not accept many different meanings for the holy name of Kṛṣṇa. I know only that Lord Kṛṣṇa is Śyāmasundara and Yaśodānandana. That's all I know.

'''[[CC Antya 7.86|Antya 7.86]]:''' "The only purport of the holy name of Kṛṣṇa is that He is dark blue like a tamāla tree and is the son of mother Yaśodā. This is the conclusion of all the revealed scriptures.'

'''[[CC Antya 7.87|Antya 7.87]]:''' "I conclusively know these two names, Śyāmasundara and Yaśodānandana. I do not understand any other meanings, nor have I the capacity to understand them."

'''[[CC Antya 7.88|Antya 7.88]]:''' Being omniscient, Lord Śrī Caitanya Mahāprabhu could understand that Vallabha Bhaṭṭa's explanations of Kṛṣṇa's name and Śrīmad-Bhāgavatam were useless. Therefore He did not care about them.

'''[[CC Antya 7.89|Antya 7.89]]:''' When Śrī Caitanya Mahāprabhu rigidly declined to hear his explanations, Vallabha Bhaṭṭa went home feeling morose. His faith in the Lord and devotion to Him changed.

'''[[CC Antya 7.90|Antya 7.90]]:''' Thereafter, Vallabha Bhaṭṭa went to the home of Gadādhara Paṇḍita. He kept coming and going, showing affection in various ways, and thus maintained a relationship with him.

'''[[CC Antya 7.91|Antya 7.91]]:''' Because Śrī Caitanya Mahāprabhu did not take Vallabha Bhaṭṭa very seriously, none of the people in Jagannātha Purī would hear any of his explanations.

'''[[CC Antya 7.92|Antya 7.92]]:''' Ashamed, insulted and unhappy, Vallabha Bhaṭṭa went to Gadādhara Paṇḍita.

'''[[CC Antya 7.93|Antya 7.93]]:''' Approaching him with great humility, Vallabha Bhaṭṭa said, "I have taken shelter of you, my dear sir. Kindly be merciful to me and save my life.

'''[[CC Antya 7.94|Antya 7.94]]:''' "Please hear my explanation of the meaning of Lord Kṛṣṇa's name. In that way the mud of the shame that has come upon me will be washed off."

'''[[CC Antya 7.95|Antya 7.95]]:''' Thus Paṇḍita Gosāñi fell into a dilemma. He was in such doubt that he could not decide alone what to do.

'''[[CC Antya 7.96|Antya 7.96]]:''' Although Gadādhara Paṇḍita Gosāñi did not want to hear it, Vallabha Bhaṭṭa began to read his explanation with great force.

'''[[CC Antya 7.97|Antya 7.97]]:''' Because Vallabha Bhaṭṭa was a learned brāhmaṇa, Gadādhara Paṇḍita could not forbid him. Thus he began to think of Lord Kṛṣṇa. "My dear Lord Kṛṣṇa," he requested, "please protect me in this danger. I have taken shelter of You.

'''[[CC Antya 7.98|Antya 7.98]]:''' "Śrī Caitanya Mahāprabhu is present in everyone's heart, and He will certainly know my mind. Therefore I do not fear Him. His associates, however, are extremely critical."

'''[[CC Antya 7.99|Antya 7.99]]:''' Although Gadādhara Paṇḍita Gosāñi was not in the least at fault, some of Śrī Caitanya Mahāprabhu's devotees showed affectionate anger toward him.

'''[[CC Antya 7.100|Antya 7.100]]:''' Every day, Vallabha Bhaṭṭa would come to the place of Śrī Caitanya Mahāprabhu to engage in unnecessary arguments with Advaita Ācārya and other great personalities, such as Svarūpa Dāmodara.

'''[[CC Antya 7.101|Antya 7.101]]:''' Whatever conclusions Vallabha Bhaṭṭa eagerly presented were refuted by personalities like Advaita Ācārya.

'''[[CC Antya 7.102|Antya 7.102]]:''' Whenever Vallabha Bhaṭṭa entered the society of devotees, headed by Advaita Ācārya, he was like a duck in a society of white swans.

'''[[CC Antya 7.103|Antya 7.103]]:''' One day Vallabha Bhaṭṭa said to Advaita Ācārya, "Every living entity is female [prakṛti] and considers Kṛṣṇa her husband [pati].

'''[[CC Antya 7.104|Antya 7.104]]:''' "It is the duty of a chaste wife, devoted to her husband, not to utter her husband's name, but all of you chant the name of Kṛṣṇa. How can this be called a religious principle?"

'''[[CC Antya 7.105|Antya 7.105]]:''' Advaita Ācārya responded, "In front of you is Lord Śrī Caitanya Mahāprabhu, the personification of religious principles. You should ask Him, for He will give you the proper answer."

'''[[CC Antya 7.106|Antya 7.106]]:''' Hearing this, Lord Śrī Caitanya Mahāprabhu said, "My dear Vallabha Bhaṭṭa, you do not know religious principles. Actually, the first duty of a chaste woman is to carry out the order of her husband.

'''[[CC Antya 7.107|Antya 7.107]]:''' "The order of Kṛṣṇa is to chant His name incessantly. Therefore one who is chaste and adherent to the husband Kṛṣṇa must chant the Lord's name, for she cannot deny the husband's order.

'''[[CC Antya 7.108|Antya 7.108]]:''' "Following this religious principle, a pure devotee of Lord Kṛṣṇa always chants the holy name. As a result of this, he gets the fruit of ecstatic love for Kṛṣṇa."

'''[[CC Antya 7.109|Antya 7.109]]:''' Hearing this, Vallabha Bhaṭṭa was speechless. He returned home greatly unhappy and began to consider thus.

'''[[CC Antya 7.110-111|Antya 7.110-111]]:''' "Every day I am defeated in this assembly. If by chance I am one day victorious, that will be a great source of happiness for me, and all my shame will go away. But what means shall I adopt to establish my statements?"

'''[[CC Antya 7.112|Antya 7.112]]:''' The next day when he came to the assembly of Śrī Caitanya Mahāprabhu, he sat down after offering obeisances to the Lord and said something with great pride.

'''[[CC Antya 7.113|Antya 7.113]]:''' "In my commentary on Śrīmad-Bhāgavatam," he said, "I have refuted the explanations of Śrīdhara Svāmī. I cannot accept his explanations.

'''[[CC Antya 7.114|Antya 7.114]]:''' "Whatever Śrīdhara Svāmī reads he explains according to the circumstances. Therefore he is inconsistent in his explanations and cannot be accepted as an authority."

'''[[CC Antya 7.115|Antya 7.115]]:''' Śrī Caitanya Mahāprabhu smilingly replied, "One who does not accept the svāmī [husband] as an authority I consider a prostitute."

'''[[CC Antya 7.116|Antya 7.116]]:''' After saying this, Śrī Caitanya Mahāprabhu became very grave. All the devotees present derived great satisfaction from hearing this statement.

'''[[CC Antya 7.117|Antya 7.117]]:''' Śrī Caitanya Mahāprabhu descended as an incarnation for the benefit of the entire world. Thus He knew the mind of Vallabha Bhaṭṭa very well.

'''[[CC Antya 7.118|Antya 7.118]]:''' By various hints and refutations, Lord Caitanya, the Supreme Personality of Godhead, corrected Vallabha Bhaṭṭa exactly as Kṛṣṇa had cut down the false pride of Indra.

'''[[CC Antya 7.119|Antya 7.119]]:''' An ignorant living being does not recognize his actual profit. Because of ignorance and material pride, he sometimes considers profit a loss, but when his pride is cut down he can actually see his true benefit.

'''[[CC Antya 7.120|Antya 7.120]]:''' Returning home that night, Vallabha Bhaṭṭa thought, "Previously, at Prayāga, Lord Caitanya was very kind to me.

'''[[CC Antya 7.121|Antya 7.121]]:''' "He accepted my invitation with His other devotees, and He was kind to me. Why has He now changed so much here at Jagannātha Purī?

'''[[CC Antya 7.122|Antya 7.122]]:''' "Being very proud of my learning, I am thinking, 'Let me become victorious.' Śrī Caitanya Mahāprabhu, however, is trying to purify me by nullifying this false pride, for a characteristic of the Supreme Personality of Godhead is that He acts for everyone's welfare.

'''[[CC Antya 7.123|Antya 7.123]]:''' "I am falsely proud, advertising myself as a learned scholar. Therefore Śrī Caitanya Mahāprabhu insults me just to favor me by cutting down this false pride.

'''[[CC Antya 7.124|Antya 7.124]]:''' "He is actually acting for my benefit, although I interpret His actions as insults. This is exactly like the incident in which Lord Kṛṣṇa cut down Indra, the great, puffed-up fool, to correct him."

'''[[CC Antya 7.125|Antya 7.125]]:''' Thinking in this way, Vallabha Bhaṭṭa approached Śrī Caitanya Mahāprabhu the next morning, and in great humility, offering many prayers, he sought shelter and surrendered at the lotus feet of the Lord.

'''[[CC Antya 7.126|Antya 7.126]]:''' Vallabha Bhaṭṭa admitted, "I am a great fool, and indeed I have acted like a fool by trying to demonstrate my learning to You.

'''[[CC Antya 7.127|Antya 7.127]]:''' "My dear Lord, You are the Supreme Personality of Godhead. You have showed mercy to me in a way just befitting Your position by insulting me to cut down all my false pride.

'''[[CC Antya 7.128|Antya 7.128]]:''' "I am an ignorant fool, for I interpret as an insult what is meant for my benefit. In this way I am just like King Indra, who out of ignorance tried to surpass Kṛṣṇa, the Supreme Lord.

'''[[CC Antya 7.129|Antya 7.129]]:''' "My dear Lord, You have cured the blindness of my false pride by smearing my eyes with the ointment of Your mercy. You have bestowed so much mercy upon me that my ignorance is now gone.

'''[[CC Antya 7.130|Antya 7.130]]:''' "My dear Lord, I have committed offenses. Please excuse me. I seek shelter of You. Please be merciful unto me by placing Your lotus feet on my head."

'''[[CC Antya 7.131|Antya 7.131]]:''' Lord Śrī Caitanya Mahāprabhu said, "You are both a greatly learned scholar and a great devotee. Wherever there are two such attributes, there cannot be a mountain of false pride.

'''[[CC Antya 7.132|Antya 7.132]]:''' "You have dared criticize Śrīdhara Svāmī, and you have begun your own commentary on Śrīmad-Bhāgavatam, not accepting his authority. That is your false pride.

'''[[CC Antya 7.133|Antya 7.133]]:''' "Śrīdhara Svāmī is the spiritual master of the entire world because by his mercy we can understand Śrīmad-Bhāgavatam. I therefore accept him as a spiritual master.

'''[[CC Antya 7.134|Antya 7.134]]:''' "Whatever you might write due to false pride, trying to surpass Śrīdhara Svāmī, would carry a contrary purport. Therefore no one would pay attention to it.

'''[[CC Antya 7.135|Antya 7.135]]:''' "One who comments on Śrīmad-Bhāgavatam following in the footsteps of Śrīdhara Svāmī will be honored and accepted by everyone.

'''[[CC Antya 7.136|Antya 7.136]]:''' "Put forth your explanation of Śrīmad-Bhāgavatam following in the footsteps of Śrīdhara Svāmī. Giving up your false pride, worship the Supreme Personality of Godhead, Kṛṣṇa.

'''[[CC Antya 7.137|Antya 7.137]]:''' "Abandoning your offenses, chant the Hare Kṛṣṇa mahā-mantra, the holy names of the Lord. Then very soon you will achieve shelter at the lotus feet of Kṛṣṇa."

'''[[CC Antya 7.138|Antya 7.138]]:''' Vallabha Bhaṭṭa Ācārya requested Śrī Caitanya Mahāprabhu, "If You are actually pleased with me, please accept my invitation once again."

'''[[CC Antya 7.139|Antya 7.139]]:''' Śrī Caitanya Mahāprabhu, who had descended to deliver the entire universe, accepted the invitation of Vallabha Bhaṭṭa just to give him happiness.

'''[[CC Antya 7.140|Antya 7.140]]:''' Śrī Caitanya Mahāprabhu is always eager to see everyone in the material world happy. Therefore sometimes He chastises someone just to purify his heart.

'''[[CC Antya 7.141|Antya 7.141]]:''' When Vallabha Bhaṭṭa invited Śrī Caitanya Mahāprabhu and His associates, the Lord was very pleased with him.

'''[[CC Antya 7.142|Antya 7.142]]:''' Jagadānanda Paṇḍita's pure ecstatic love for Śrī Caitanya Mahāprabhu was very deep. It can be compared to the love of Satyabhāmā, who always quarreled with Lord Kṛṣṇa.

'''[[CC Antya 7.143|Antya 7.143]]:''' Jagadānanda Paṇḍita was accustomed to provoking loving quarrels with the Lord. There was always some disagreement between them.

'''[[CC Antya 7.144|Antya 7.144]]:''' Gadādhara Paṇḍita's pure ecstatic love for Śrī Caitanya Mahāprabhu was also very deep. It was like that of Rukmiṇīdevī, who was always especially submissive to Kṛṣṇa.

'''[[CC Antya 7.145|Antya 7.145]]:''' Lord Śrī Caitanya Mahāprabhu sometimes desired to see Gadādhara Paṇḍita's affectionate anger, but because of his knowledge of the Lord's opulences, his anger was never invoked.

'''[[CC Antya 7.146|Antya 7.146]]:''' For this purpose Śrī Caitanya Mahāprabhu sometimes showed His apparent anger. Hearing of this anger inspired great fear in the heart of Gadādhara Paṇḍita.

'''[[CC Antya 7.147|Antya 7.147]]:''' Previously, in kṛṣṇa-līlā, when Lord Kṛṣṇa joked with Rukmiṇīdevī, she took His words seriously, and fear awoke within her mind.

'''[[CC Antya 7.148|Antya 7.148]]:''' Vallabha Bhaṭṭa was accustomed to worshiping the Lord as child Kṛṣṇa. Therefore he had been initiated into the Bāla-gopāla mantra and was thus worshiping the Lord.

'''[[CC Antya 7.149|Antya 7.149]]:''' In the association of Gadādhara Paṇḍita, his mind was converted, and he dedicated his mind to worshiping Kiśora-gopāla, Kṛṣṇa as a young boy.

'''[[CC Antya 7.150|Antya 7.150]]:''' Vallabha Bhaṭṭa wanted to be initiated by Gadādhara Paṇḍita, but Gadādhara Paṇḍita refused, saying, "The work of acting as a spiritual master is not possible for me.

'''[[CC Antya 7.151|Antya 7.151]]:''' "I am completely dependent. My Lord is Gauracandra, Śrī Caitanya Mahāprabhu. I cannot do anything independently, without His order.

'''[[CC Antya 7.152|Antya 7.152]]:''' "My dear Vallabha Bhaṭṭa, your coming to me is not appreciated by Śrī Caitanya Mahāprabhu. Therefore He sometimes speaks to chastise me."

'''[[CC Antya 7.153-154|Antya 7.153-154]]:''' Some days passed, and when Śrī Caitanya Mahāprabhu, finally pleased with Vallabha Bhaṭṭa, accepted his invitation, the Lord sent Svarūpa Dāmodara, Jagadānanda Paṇḍita and Govinda to call for Gadādhara Paṇḍita.

'''[[CC Antya 7.155|Antya 7.155]]:''' On the way, Svarūpa Dāmodara said to Gadādhara Paṇḍita, "Śrī Caitanya Mahāprabhu wanted to test you. Therefore He neglected you.

'''[[CC Antya 7.156|Antya 7.156]]:''' "Why did you not retaliate by reproaching Him? Why did you fearfully tolerate His criticism?"

'''[[CC Antya 7.157|Antya 7.157]]:''' Gadādhara Paṇḍita said, "Lord Śrī Caitanya Mahāprabhu is completely independent. He is the topmost omniscient personality. It would not look well for me to talk to Him as if I were His equal.

'''[[CC Antya 7.158|Antya 7.158]]:''' "I can tolerate whatever He says, bearing it upon my head. He will automatically be merciful to me after considering my faults and attributes."

'''[[CC Antya 7.159|Antya 7.159]]:''' After saying this, Gadādhara Paṇḍita went to Śrī Caitanya Mahāprabhu and fell down crying at the lotus feet of the Lord.

'''[[CC Antya 7.160|Antya 7.160]]:''' Smiling slightly, the Lord embraced him and spoke sweet words so that others would also hear.

'''[[CC Antya 7.161|Antya 7.161]]:''' "I wanted to agitate you," the Lord said, "but you did not become agitated. Indeed, you could not say anything in anger. Instead, you tolerated everything.

'''[[CC Antya 7.162|Antya 7.162]]:''' "Your mind was not disturbed by My tricks. Rather, you stayed fixed in your simplicity. In this way you have purchased Me."

'''[[CC Antya 7.163|Antya 7.163]]:''' No one can describe the characteristics and ecstatic love of Gadādhara Paṇḍita. Therefore another name for Śrī Caitanya Mahāprabhu is Gadādhara-prāṇanātha, "the life and soul of Gadādhara Paṇḍita."

'''[[CC Antya 7.164|Antya 7.164]]:''' No one can say how merciful the Lord is to Gadādhara Paṇḍita, but people know the Lord as Gadāira Gaurāńga, "the Lord Gaurāńga of Gadādhara Paṇḍita."

'''[[CC Antya 7.165|Antya 7.165]]:''' No one can understand the pastimes of Śrī Caitanya Mahāprabhu. They are like the Ganges, for hundreds and thousands of branches flow from even one of His activities.

'''[[CC Antya 7.166|Antya 7.166]]:''' Gadādhara Paṇḍita is celebrated all over the world for his gentle behavior, his brahminical attributes and his steady love for Śrī Caitanya Mahāprabhu.

'''[[CC Antya 7.167|Antya 7.167]]:''' The Lord purified Vallabha Bhaṭṭa by cleansing him of the mud of false pride. By such activities the Lord also instructed others.

'''[[CC Antya 7.168|Antya 7.168]]:''' Śrī Caitanya Mahāprabhu was actually always merciful within His heart, but He was sometimes externally negligent of His devotees. We should not be preoccupied with His external feature, however, for if we do so we shall be vanquished.

'''[[CC Antya 7.169|Antya 7.169]]:''' The pastimes of Śrī Caitanya Mahāprabhu are very deep. Who can understand them? Only one who has firm, deep devotion to His lotus feet can understand these pastimes.

'''[[CC Antya 7.170|Antya 7.170]]:''' Another day, Gadādhara Paṇḍita invited Śrī Caitanya Mahāprabhu to dinner. The Lord took prasādam at his home with His personal associates.

'''[[CC Antya 7.171|Antya 7.171]]:''' There Vallabha Bhaṭṭa took permission from Lord Caitanya Mahāprabhu, and his desire to be initiated by Gadādhara Paṇḍita was thus fulfilled.

'''[[CC Antya 7.172|Antya 7.172]]:''' I have thus explained the Lord's meeting with Vallabha Bhaṭṭa. By hearing of this incident, one can achieve the treasure of love for Śrī Caitanya Mahāprabhu.

'''[[CC Antya 7.173|Antya 7.173]]:''' Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.

<div style="float:right">[[File:Go-previous.png|link=CC Antya 6|Antya-līlā 6]] '''[[CC Antya 6|Antya-līlā 6]] - [[CC Antya 8|Antya-līlā 8]]''' [[File:Go-next.png|link=CC Antya 8|Antya-līlā 8]]</div>

CC Antya 6

2021-05-05T13:22:43Z

Nirmal:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 06|1]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]], Chapter 6: The Meeting of Śrī Caitanya Mahāprabhu and Raghunatha dasa Gosvāmī'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 5|Antya-līlā 5]] '''[[CC Antya 5|Antya-līlā 5]] - [[CC Antya 7|Antya-līlā 7]]''' [[File:Go-next.png|link=CC Antya 7|Antya-līlā 7]]</div>

'''[[CC Antya 6 Summary|Antya 6 Summary]]'''

'''[[CC Antya 6.1|Antya 6.1]]:''' With the ropes of His causeless mercy, Śrī Kṛṣṇa Caitanya Mahāprabhu employed a trick to deliver Raghunātha dāsa Gosvāmī from the blind well of contemptible family life. He made Raghunātha dāsa Gosvāmī one of His personal associates, placing him under the charge of Svarūpa Dāmodara Gosvāmī. I offer my obeisances unto Him.

'''[[CC Antya 6.2|Antya 6.2]]:''' All glories to Lord Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Śrī Advaita Ācārya! And all glories to all the devotees of Lord Śrī Caitanya Mahāprabhu!

'''[[CC Antya 6.3|Antya 6.3]]:''' Thus Lord Gauracandra performed various pastimes with His associates at Jagannātha Purī in varieties of transcendental pleasure.

'''[[CC Antya 6.4|Antya 6.4]]:''' Although Śrī Caitanya Mahāprabhu felt pangs of separation from Kṛṣṇa, He did not manifest His feelings externally, for He feared the unhappiness of His devotees.

'''[[CC Antya 6.5|Antya 6.5]]:''' The transformations undergone by the Lord when He manifested severe unhappiness due to separation from Kṛṣṇa cannot be described.

'''[[CC Antya 6.6|Antya 6.6]]:''' When the Lord acutely felt pangs of separation from Kṛṣṇa, only Śrī Rāmānanda Rāya's talks about Kṛṣṇa and the sweet songs of Svarūpa Dāmodara kept Him alive.

'''[[CC Antya 6.7|Antya 6.7]]:''' Because the Lord associated with various devotees during the day, His mind was somewhat diverted, but at night the pangs of separation from Kṛṣṇa increased very rapidly.

'''[[CC Antya 6.8|Antya 6.8]]:''' Two people — Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī — stayed with the Lord to pacify Him by reciting various verses about Kṛṣṇa's pastimes and by singing appropriate songs for His satisfaction.

'''[[CC Antya 6.9|Antya 6.9]]:''' Previously, when Lord Kṛṣṇa was personally present, Subala, one of His cowherd boyfriends, gave Him happiness when He felt separation from Rādhārāṇī. Similarly, Rāmānanda Rāya helped give happiness to Lord Śrī Caitanya Mahāprabhu.

'''[[CC Antya 6.10|Antya 6.10]]:''' Previously, when Śrīmatī Rādhārāṇī felt the pangs of separation from Kṛṣṇa, Her constant companion Lalitā kept Her alive by helping Her in many ways. Similarly, when Śrī Caitanya Mahāprabhu felt Rādhārāṇī's emotions, Svarūpa Dāmodara Gosvāmī helped Him maintain His life.

'''[[CC Antya 6.11|Antya 6.11]]:''' To describe the fortunate position of Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī is extremely difficult. They were renowned as intimately confidential friends of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 6.12|Antya 6.12]]:''' The Lord thus enjoyed His life with His devotees. O devotees of Lord Śrī Caitanya Mahāprabhu, now hear how Raghunātha dāsa Gosvāmī met the Lord.

'''[[CC Antya 6.13|Antya 6.13]]:''' When Raghunātha dāsa, during his family life, went to meet Śrī Caitanya Mahāprabhu at Śāntipura, the Lord gave him worthy instructions by His causeless mercy.

'''[[CC Antya 6.14|Antya 6.14]]:''' Instead of becoming a so-called renunciant, Raghunātha dāsa, following the instructions of the Lord, returned home and played exactly like a pounds-and-shillings man.

'''[[CC Antya 6.15|Antya 6.15]]:''' Raghunātha dāsa was inwardly completely renounced, even in family life, but he did not express his renunciation externally. Instead, he acted just like an ordinary businessman. Seeing this, his father and mother were satisfied.

'''[[CC Antya 6.16|Antya 6.16]]:''' When he received a message that Lord Śrī Caitanya Mahāprabhu had returned from Mathurā City, Raghunātha dāsa endeavored to go to the lotus feet of the Lord.

'''[[CC Antya 6.17|Antya 6.17]]:''' At that time there was a Muslim official collecting the taxes of Saptagrāma.

'''[[CC Antya 6.18|Antya 6.18]]:''' When Hiraṇya dāsa, Raghunātha dāsa's uncle, made an agreement with the government to collect taxes, the Muslim caudhurī, or tax collector, having lost his position, became extremely envious of him.

'''[[CC Antya 6.19|Antya 6.19]]:''' Hiraṇya dāsa was collecting 2,000,000 coins and therefore should have delivered 1,500,000 to the government. Instead, he was giving only 1,200,000, thus making an extra profit of 300,000 coins. Seeing this, the Muslim caudhurī, who was a Turk, became his rival.

'''[[CC Antya 6.20|Antya 6.20]]:''' After sending a confidential account to the government treasury, the caudhurī brought the minister in charge. The caudhurī came, wanting to arrest Hiraṇya dāsa, but Hiraṇya dāsa had left home. Therefore the caudhurī arrested Raghunātha dāsa.

'''[[CC Antya 6.21|Antya 6.21]]:''' Every day, the Muslim would chastise Raghunātha dāsa and tell him, "Bring your father and his elder brother. Otherwise you will be punished."

'''[[CC Antya 6.22|Antya 6.22]]:''' The caudhurī wanted to beat him, but as soon as he saw Raghunātha's face, his mind changed, and he could not beat him.

'''[[CC Antya 6.23|Antya 6.23]]:''' Indeed, the caudhurī was afraid of Raghunātha dāsa because Raghunātha dāsa belonged to the kāyastha community. Although the caudhurī would chastise him with oral vibrations, he was afraid to beat him.

'''[[CC Antya 6.24|Antya 6.24]]:''' While this was going on, Raghunātha dāsa thought of a tricky method of escape. Thus he humbly submitted this plea at the feet of the Muslim caudhurī.

'''[[CC Antya 6.25|Antya 6.25]]:''' "My dear sir, my father and his elder brother are your brothers. All brothers always fight about something.

'''[[CC Antya 6.26|Antya 6.26]]:''' "Sometimes brothers fight among themselves, and sometimes they have very friendly dealings. There is no certainty when such changes will take place. Thus I am sure that although today you are fighting, tomorrow you three brothers will be sitting together in peace.

'''[[CC Antya 6.27|Antya 6.27]]:''' "Just as I am my father's son, so I am also yours. I am your dependent, and you are my maintainer.

'''[[CC Antya 6.28|Antya 6.28]]:''' "For a maintainer to punish the person he maintains is not good. You are expert in all the scriptures. Indeed, you are like a living saint."

'''[[CC Antya 6.29|Antya 6.29]]:''' When the Muslim heard Raghunātha dāsa's appealing voice, his heart softened. He began to cry, and tears glided down his beard.

'''[[CC Antya 6.30|Antya 6.30]]:''' The Muslim caudhurī told Raghunātha dāsa, "You are my son from this day on. Today, by some means, I shall have you released."

'''[[CC Antya 6.31|Antya 6.31]]:''' After informing the minister, the caudhurī released Raghunātha dāsa and then began to speak to him with great affection.

'''[[CC Antya 6.32|Antya 6.32]]:''' "Your father's elder brother is less intelligent," he said. "He enjoys 800,000 coins, but since I am also a shareholder, he should give some portion of it to me.

'''[[CC Antya 6.33|Antya 6.33]]:''' "Now you go arrange a meeting between me and your uncle. Let him do whatever he thinks best. I shall completely depend on his decision."

'''[[CC Antya 6.34|Antya 6.34]]:''' Raghunātha dāsa arranged a meeting between his uncle and the caudhurī. The matter was settled, and everything was peaceful.

'''[[CC Antya 6.35|Antya 6.35]]:''' In this way Raghunātha dāsa passed one year exactly like a first-class business manager, but the next year he again decided to leave home.

'''[[CC Antya 6.36|Antya 6.36]]:''' He got up alone one night and left, but his father caught him in a distant place and brought him back.

'''[[CC Antya 6.37|Antya 6.37]]:''' This became almost a daily affair. Raghunātha would run away from home, and his father would again bring him back. Then Raghunātha dāsa's mother spoke to his father as follows.

'''[[CC Antya 6.38|Antya 6.38]]:''' "Our son has become mad," she said. "Just keep him by binding him with ropes." His father, being very unhappy, replied to her as follows.

'''[[CC Antya 6.39|Antya 6.39]]:''' "Raghunātha dāsa, our son, has opulences like Indra, the heavenly King, and his wife is as beautiful as an angel. Yet all this could not tie down his mind.

'''[[CC Antya 6.40|Antya 6.40]]:''' "How then could we keep this boy home by binding him with ropes? It is not possible even for one's father to nullify the reactions of one's past activities.

'''[[CC Antya 6.41|Antya 6.41]]:''' "Lord Śrī Caitanya Mahāprabhu has fully bestowed His mercy on him. Who can keep home such a madman of Caitanyacandra?"

'''[[CC Antya 6.42|Antya 6.42]]:''' Then Raghunātha dāsa considered something in his mind, and the next day he went to Nityānanda Gosāñi.

'''[[CC Antya 6.43|Antya 6.43]]:''' In the village of Pānihāṭi, Raghunātha dāsa obtained an interview with Nityānanda Prabhu, who was accompanied by many kīrtana performers, servants and others.

'''[[CC Antya 6.44|Antya 6.44]]:''' Sitting on a rock under a tree on the bank of the Ganges, Lord Nityānanda seemed as effulgent as hundreds of thousands of rising suns.

'''[[CC Antya 6.45|Antya 6.45]]:''' Many devotees sat on the ground surrounding Him. Seeing the influence of Nityānanda Prabhu, Raghunātha dāsa was astonished.

'''[[CC Antya 6.46|Antya 6.46]]:''' Raghunātha dāsa offered his obeisances by falling prostrate at a distant place, and the servant of Nityānanda Prabhu pointed out, "There is Raghunātha dāsa, offering You obeisances."

'''[[CC Antya 6.47|Antya 6.47]]:''' Hearing this, Lord Nityānanda Prabhu said, "You are a thief. Now you have come to see Me. Come here, come here. Today I shall punish you!"

'''[[CC Antya 6.48|Antya 6.48]]:''' The Lord called him, but Raghunātha dāsa did not go near the Lord. Then the Lord forcibly caught him and placed His lotus feet upon Raghunātha dāsa's head.

'''[[CC Antya 6.49|Antya 6.49]]:''' Lord Nityānanda was by nature very merciful and funny. Being merciful, He spoke to Raghunātha dāsa as follows.

'''[[CC Antya 6.50|Antya 6.50]]:''' "You are just like a thief, for instead of coming near, you stay away at a distant place. Now that I have captured you, I shall punish you.

'''[[CC Antya 6.51|Antya 6.51]]:''' "Make a festival and feed all My associates yogurt and chipped rice." Hearing this, Raghunātha dāsa was greatly pleased.

'''[[CC Antya 6.52|Antya 6.52]]:''' Raghunātha dāsa immediately sent his own men to the village to purchase all kinds of eatables and bring them back.

'''[[CC Antya 6.53|Antya 6.53]]:''' Raghunātha dāsa brought chipped rice, yogurt, milk, sweetmeats, sugar, bananas and other eatables and placed them all around.

'''[[CC Antya 6.54|Antya 6.54]]:''' As soon as they heard that a festival was going to be held, all kinds of brāhmaṇas and other gentlemen began to arrive. Thus there were innumerable people.

'''[[CC Antya 6.55|Antya 6.55]]:''' Seeing the crowd increasing, Raghunātha dāsa arranged to get more eatables from other villages. He also brought two to four hundred large, round earthen pots.

'''[[CC Antya 6.56|Antya 6.56]]:''' He also obtained five or seven especially large earthen pots, and in these pots a brāhmaṇa began soaking chipped rice for the satisfaction of Lord Nityānanda.

'''[[CC Antya 6.57|Antya 6.57]]:''' In one place, chipped rice was soaked in hot milk in each of the large pots. Then half the rice was mixed with yogurt, sugar and bananas.

'''[[CC Antya 6.58|Antya 6.58]]:''' The other half was mixed with condensed milk and a special type of banana known as cāńpā-kalā. Then sugar, clarified butter and camphor were added.

'''[[CC Antya 6.59|Antya 6.59]]:''' After Nityānanda Prabhu had changed His cloth for a new one and sat on a raised platform, the brāhmaṇa brought before Him the seven huge pots.

'''[[CC Antya 6.60|Antya 6.60]]:''' On that platform, all the most important associates of Śrī Nityānanda Prabhu, as well as other important men, sat down in a circle around the Lord.

'''[[CC Antya 6.61|Antya 6.61]]:''' Among them were Rāmadāsa, Sundarānanda, Gadādhara dāsa, Murāri, Kamalākara, Sadāśiva and Purandara.

'''[[CC Antya 6.62|Antya 6.62]]:''' Dhanañjaya, Jagadīśa, Parameśvara dāsa, Maheśa, Gaurīdāsa and Hoḍa Kṛṣṇadāsa were also there.

'''[[CC Antya 6.63|Antya 6.63]]:''' Similarly, Uddhāraṇa Datta Ṭhākura and many other personal associates of the Lord sat on the raised platform with Nityānanda Prabhu. No one could count them all.

'''[[CC Antya 6.64|Antya 6.64]]:''' Hearing about the festival, all kinds of learned scholars, brāhmaṇas and priests went there. Lord Nityānanda Prabhu honored them and made them sit on the raised platform with Him.

'''[[CC Antya 6.65|Antya 6.65]]:''' Everyone was offered two earthen pots. In one was put chipped rice with condensed milk, and in the other chipped rice with yogurt.

'''[[CC Antya 6.66|Antya 6.66]]:''' All the other people sat in groups around the platform. No one could count how many people there were.

'''[[CC Antya 6.67|Antya 6.67]]:''' Each and every one of them was supplied two earthen pots — one of chipped rice soaked in yogurt and the other of chipped rice soaked in condensed milk.

'''[[CC Antya 6.68|Antya 6.68]]:''' Some of the brāhmaṇas, not having gotten a place on the platform, went to the bank of the Ganges with their two earthen pots and soaked their chipped rice there.

'''[[CC Antya 6.69|Antya 6.69]]:''' Others, who could not get a place even on the bank of the Ganges, got down into the water and began eating their two kinds of chipped rice.

'''[[CC Antya 6.70|Antya 6.70]]:''' Thus some sat on the platform, some at the base of the platform, and some on the bank of the Ganges, and they were all supplied two pots each by the twenty men who distributed the food.

'''[[CC Antya 6.71|Antya 6.71]]:''' At that time, Rāghava Paṇḍita arrived there. Seeing the situation, he began to laugh in great surprise.

'''[[CC Antya 6.72|Antya 6.72]]:''' He brought many kinds of food cooked in ghee and offered to the Lord. This prasādam he first placed before Lord Nityānanda and then distributed among the devotees.

'''[[CC Antya 6.73|Antya 6.73]]:''' Rāghava Paṇḍita said to Lord Nityānanda, "For You, Sir, I have already offered food to the Deity, but You are engaged in a festival here, and so the food is lying there untouched."

'''[[CC Antya 6.74|Antya 6.74]]:''' Lord Nityānanda replied, "Let Me eat all this food here during the day, and I shall eat at your home at night.

'''[[CC Antya 6.75|Antya 6.75]]:''' "I belong to a community of cowherd boys, and therefore I generally have many cowherd associates with Me. I am happy when we eat together in a picnic like this by the sandy bank of the river."

'''[[CC Antya 6.76|Antya 6.76]]:''' Lord Nityānanda made Rāghava Paṇḍita sit down and had two pots delivered to him also. There were two kinds of chipped rice soaked in them.

'''[[CC Antya 6.77|Antya 6.77]]:''' When chipped rice had been served to everyone, Lord Nityānanda Prabhu, in meditation, brought Śrī Caitanya Mahāprabhu.

'''[[CC Antya 6.78|Antya 6.78]]:''' When Śrī Caitanya Mahāprabhu arrived, Lord Nityānanda Prabhu stood up. They then saw how the others were enjoying the chipped rice with yogurt and condensed milk.

'''[[CC Antya 6.79|Antya 6.79]]:''' From each and every pot, Lord Nityānanda Prabhu took one morsel of chipped rice and pushed it into the mouth of Śrī Caitanya Mahāprabhu as a joke.

'''[[CC Antya 6.80|Antya 6.80]]:''' Śrī Caitanya Mahāprabhu, also smiling, took a morsel of food, pushed it into the mouth of Nityānanda and laughed as He made Lord Nityānanda eat it.

'''[[CC Antya 6.81|Antya 6.81]]:''' In this way Lord Nityānanda was walking through all the groups of eaters, and all the Vaiṣṇavas standing there were seeing the fun.

'''[[CC Antya 6.82|Antya 6.82]]:''' No one could understand what Nityānanda Prabhu was doing as He walked about. Some, however, who were very fortunate, could see that Lord Śrī Caitanya Mahāprabhu was also present.

'''[[CC Antya 6.83|Antya 6.83]]:''' Then Nityānanda Prabhu smiled and sat down. On His right side He kept four pots of chipped rice that had not been made from boiled paddy.

'''[[CC Antya 6.84|Antya 6.84]]:''' Lord Nityānanda offered Śrī Caitanya Mahāprabhu a place and had Him sit down. Then together the two brothers began eating chipped rice.

'''[[CC Antya 6.85|Antya 6.85]]:''' Seeing Lord Caitanya Mahāprabhu eating with Him, Lord Nityānanda Prabhu became very happy and exhibited varieties of ecstatic love.

'''[[CC Antya 6.86|Antya 6.86]]:''' Lord Nityānanda Prabhu ordered, "All of you eat, chanting the holy name of Hari." Immediately the holy names "Hari, Hari" resounded, filling the entire universe.

'''[[CC Antya 6.87|Antya 6.87]]:''' When all the Vaiṣṇavas were chanting the holy names "Hari, Hari" and eating, they remembered how Kṛṣṇa and Balarāma ate with Their companions the cowherd boys on the bank of the Yamunā.

'''[[CC Antya 6.88|Antya 6.88]]:''' Śrī Caitanya Mahāprabhu and Lord Nityānanda Prabhu are extremely merciful and liberal. It was Raghunātha dāsa's good fortune that They accepted all these dealings.

'''[[CC Antya 6.89|Antya 6.89]]:''' Who can understand the influence and mercy of Lord Nityānanda Prabhu? He is so powerful that He induced Lord Śrī Caitanya Mahāprabhu to come eat chipped rice on the bank of the Ganges.

'''[[CC Antya 6.90|Antya 6.90]]:''' All the confidential devotees who were cowherd boys, headed by Śrī Rāmadāsa, were absorbed in ecstatic love. They thought the bank of the Ganges to be the bank of the Yamunā.

'''[[CC Antya 6.91|Antya 6.91]]:''' When the shopkeepers of many other villages heard about the festival, they arrived there to sell chipped rice, yogurt, sweetmeats and bananas.

'''[[CC Antya 6.92|Antya 6.92]]:''' As they came, bringing all kinds of food, Raghunātha dāsa purchased it all. He gave them the price for their goods and later fed them the very same food.

'''[[CC Antya 6.93|Antya 6.93]]:''' Anyone who came to see how these funny things were going on was also fed chipped rice, yogurt and bananas.

'''[[CC Antya 6.94|Antya 6.94]]:''' After Lord Nityānanda Prabhu finished eating, He washed His hands and mouth and gave Raghunātha dāsa the food remaining in the four pots.

'''[[CC Antya 6.95|Antya 6.95]]:''' There was food remaining in the three other big pots of Lord Nityānanda, and a brāhmaṇa distributed it to all the devotees, giving a morsel to each.

'''[[CC Antya 6.96|Antya 6.96]]:''' Then a brāhmaṇa brought a flower garland, placed the garland on Nityānanda Prabhu's neck and smeared sandalwood pulp all over His body.

'''[[CC Antya 6.97|Antya 6.97]]:''' When a servant brought betel nuts and offered them to Lord Nityānanda, the Lord smiled and chewed them.

'''[[CC Antya 6.98|Antya 6.98]]:''' With His own hands Lord Nityānanda Prabhu distributed to all the devotees whatever flower garlands, sandalwood pulp and betel nuts remained.

'''[[CC Antya 6.99|Antya 6.99]]:''' After receiving the remnants of food left by Lord Nityānanda Prabhu, Raghunātha dāsa, who was greatly happy, ate some and distributed the rest among his own associates.

'''[[CC Antya 6.100|Antya 6.100]]:''' Thus I have described the pastimes of Lord Nityānanda Prabhu in relation to the celebrated festival of chipped rice and yogurt.

'''[[CC Antya 6.101|Antya 6.101]]:''' Nityānanda Prabhu rested for the day, and when the day ended He went to the temple of Rāghava Paṇḍita and began congregational chanting of the holy name of the Lord.

'''[[CC Antya 6.102|Antya 6.102]]:''' Lord Nityānanda Prabhu first influenced all the devotees to dance, and finally He Himself began dancing, thus inundating the entire world in ecstatic love.

'''[[CC Antya 6.103|Antya 6.103]]:''' Lord Śrī Caitanya Mahāprabhu was observing the dancing of Lord Nityānanda Prabhu. Nityānanda Prabhu could see this, but the others could not.

'''[[CC Antya 6.104|Antya 6.104]]:''' The dancing of Lord Nityānanda Prabhu, like the dancing of Śrī Caitanya Mahāprabhu, cannot be compared to anything within these three worlds.

'''[[CC Antya 6.105|Antya 6.105]]:''' No one can properly describe the sweetness of Lord Nityānanda's dancing. Śrī Caitanya Mahāprabhu personally comes to see it.

'''[[CC Antya 6.106|Antya 6.106]]:''' After the dancing and after Lord Nityānanda had rested, Rāghava Paṇḍita submitted his request that the Lord take supper.

'''[[CC Antya 6.107|Antya 6.107]]:''' Lord Nityānanda Prabhu sat down for supper with His personal associates and made a sitting place on His right side for Śrī Caitanya Mahāprabhu.

'''[[CC Antya 6.108|Antya 6.108]]:''' Śrī Caitanya Mahāprabhu came there and sat down at His place. Seeing this, Rāghava Paṇḍita felt increasing happiness.

'''[[CC Antya 6.109|Antya 6.109]]:''' Rāghava Paṇḍita brought the prasādam before the two brothers and thereafter distributed prasādam to all the other Vaiṣṇavas.

'''[[CC Antya 6.110|Antya 6.110]]:''' There were varieties of cakes, sweet rice and fine cooked rice that surpassed the taste of nectar. There were also varieties of vegetables.

'''[[CC Antya 6.111|Antya 6.111]]:''' The food prepared and offered to the Deity by Rāghava Paṇḍita was like the essence of nectar. Śrī Caitanya Mahāprabhu came there again and again to eat such prasādam.

'''[[CC Antya 6.112|Antya 6.112]]:''' When Rāghava Paṇḍita offered the food to the Deity after cooking, he would make a separate offering for Śrī Caitanya Mahāprabhu.

'''[[CC Antya 6.113|Antya 6.113]]:''' Every day, Śrī Caitanya Mahāprabhu would eat at the house of Rāghava Paṇḍita. Sometimes He would give Rāghava Paṇḍita the opportunity to see Him.

'''[[CC Antya 6.114|Antya 6.114]]:''' Rāghava Paṇḍita would bring and distribute prasādam to the two brothers, feeding Them with great attention. They ate everything, and therefore there were no remnants left.

'''[[CC Antya 6.115|Antya 6.115]]:''' He brought so many presentations that no one could know them perfectly. Indeed, it was a fact that the supreme mother, Rādhārāṇī, personally cooked in the house of Rāghava Paṇḍita.

'''[[CC Antya 6.116|Antya 6.116]]:''' Śrīmatī Rādhārāṇī received from Durvāsā Muni the benediction that whatever She cooked would be sweeter than nectar. That is the special feature of Her cooking.

'''[[CC Antya 6.117|Antya 6.117]]:''' Aromatic and pleasing to see, the food was the essence of all sweetness. Thus the two brothers, Lord Caitanya Mahāprabhu and Lord Nityānanda Prabhu, ate it with great satisfaction.

'''[[CC Antya 6.118|Antya 6.118]]:''' All the devotees present requested Raghunātha dāsa to sit down and take prasādam, but Rāghava Paṇḍita told them, "He will take prasādam later."

'''[[CC Antya 6.119|Antya 6.119]]:''' All the devotees took prasādam, filling themselves to the brim. Thereafter, chanting the holy name of Hari, they stood up and washed their hands and mouths.

'''[[CC Antya 6.120|Antya 6.120]]:''' After eating, the two brothers washed Their hands and mouths. Then Rāghava Paṇḍita brought flower garlands and sandalwood pulp and decorated Them.

'''[[CC Antya 6.121|Antya 6.121]]:''' Rāghava Paṇḍita offered Them betel nuts and worshiped Their lotus feet. He also distributed betel nuts, flower garlands and sandalwood pulp to the devotees.

'''[[CC Antya 6.122|Antya 6.122]]:''' Rāghava Paṇḍita, being very merciful toward Raghunātha dāsa, offered him the dishes with the remnants of food left by the two brothers.

'''[[CC Antya 6.123|Antya 6.123]]:''' He said, "Lord Śrī Caitanya Mahāprabhu has eaten this food. If you take His remnants, you will be released from the bondage of your family."

'''[[CC Antya 6.124|Antya 6.124]]:''' The Supreme Personality of Godhead always resides either in the heart or in the home of a devotee. This fact is sometimes hidden and sometimes manifest, for the Supreme Personality of Godhead is fully independent.

'''[[CC Antya 6.125|Antya 6.125]]:''' The Supreme Personality of Godhead is all-pervasive, and therefore He resides everywhere. Anyone who doubts this will be annihilated.

'''[[CC Antya 6.126|Antya 6.126]]:''' In the morning, after taking His bath in the Ganges, Nityānanda Prabhu sat down with His associates beneath the same tree under which He had previously sat.

'''[[CC Antya 6.127|Antya 6.127]]:''' Raghunātha dāsa went there and worshiped Lord Nityānanda's lotus feet. Through Rāghava Paṇḍita, he submitted his desire.

'''[[CC Antya 6.128|Antya 6.128]]:''' "I am the lowest of men, the most sinful, fallen and condemned. Nevertheless, I desire to attain shelter at the lotus feet of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 6.129|Antya 6.129]]:''' "Like a dwarf who wants to catch the moon, I have tried my best many times, but I have never been successful.

'''[[CC Antya 6.130|Antya 6.130]]:''' "Every time I tried to go away and give up my home relationships, my father and mother unfortunately kept me bound.

'''[[CC Antya 6.131|Antya 6.131]]:''' "No one can attain the shelter of Śrī Caitanya Mahāprabhu without Your mercy, but if You are merciful, even the lowest of men can attain shelter at His lotus feet.

'''[[CC Antya 6.132|Antya 6.132]]:''' "Although I am unfit and greatly afraid to submit this plea, I nevertheless request You, Sir, to be especially merciful toward me by granting me shelter at the lotus feet of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 6.133|Antya 6.133]]:''' "Placing Your feet on my head, give me the benediction that I may achieve the shelter of Śrī Caitanya Mahāprabhu without difficulty. I pray for this benediction."

'''[[CC Antya 6.134|Antya 6.134]]:''' After hearing this appeal by Raghunātha dāsa, Lord Nityānanda Prabhu smiled and told all the devotees, "Raghunātha dāsa's standard of material happiness is equal to that of Indra, the King of heaven.

'''[[CC Antya 6.135|Antya 6.135]]:''' "Because of the mercy bestowed upon him by Śrī Caitanya Mahāprabhu, Raghunātha dāsa, although situated in such material happiness, does not like it at all. Therefore let every one of you be merciful toward him and give him the benediction that he may very soon attain shelter at the lotus feet of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 6.136|Antya 6.136]]:''' "One who experiences the fragrance of the lotus feet of Lord Kṛṣṇa does not value even the standard of happiness available in Brahmaloka, the topmost planet. And what to speak of heavenly happiness?

'''[[CC Antya 6.137|Antya 6.137]]:''' "'Lord Kṛṣṇa, the Supreme Personality of Godhead, is offered sublime, poetic prayers by those trying to attain His favor. Thus He is known as Uttamaśloka. Being very eager to gain the association of Lord Kṛṣṇa, King Bharata, although in the prime of youth, gave up his very attractive wife, affectionate children, most beloved friends and opulent kingdom, exactly as one gives up stool after excreting it.'"

'''[[CC Antya 6.138|Antya 6.138]]:''' Then Lord Nityānanda Prabhu called Raghunātha dāsa near Him, placed His lotus feet upon Raghunātha dāsa's head and began to speak.

'''[[CC Antya 6.139|Antya 6.139]]:''' "My dear Raghunātha dāsa," He said, "since you arranged the feast on the bank of the Ganges, Śrī Caitanya Mahāprabhu came here just to show you His mercy.

'''[[CC Antya 6.140|Antya 6.140]]:''' "By His causeless mercy He ate the chipped rice and milk. Then, after seeing the dancing of the devotees at night, He took His supper.

'''[[CC Antya 6.141|Antya 6.141]]:''' "Lord Śrī Caitanya Mahāprabhu, Gaurahari, came here personally to deliver you. Now rest assured that all the impediments meant for your bondage are gone.

'''[[CC Antya 6.142|Antya 6.142]]:''' "Śrī Caitanya Mahāprabhu will accept you and place you under the charge of His secretary, Svarūpa Dāmodara. You will thus become one of the most confidential internal servants and will attain shelter at the lotus feet of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 6.143|Antya 6.143]]:''' "Being assured of all this, return to your own home. Very soon, without impediments, you will attain shelter at the lotus feet of Lord Śrī Caitanya Mahāprabhu."

'''[[CC Antya 6.144|Antya 6.144]]:''' Lord Nityānanda had Raghunātha dāsa blessed by all the devotees, and Raghunātha dāsa offered his respects to their lotus feet.

'''[[CC Antya 6.145|Antya 6.145]]:''' After taking leave of Lord Nityānanda Prabhu and then all the other Vaiṣṇavas, Śrī Raghunātha dāsa consulted secretly with Rāghava Paṇḍita.

'''[[CC Antya 6.146|Antya 6.146]]:''' After consulting with Rāghava Paṇḍita, he secretly delivered one hundred gold coins and about seven tolās of gold into the hand of Nityānanda Prabhu's treasurer.

'''[[CC Antya 6.147|Antya 6.147]]:''' Raghunātha dāsa admonished the treasurer, "Do not speak about this to Lord Nityānanda Prabhu now, but when He returns home, kindly inform Him about this presentation."

'''[[CC Antya 6.148|Antya 6.148]]:''' Thereupon, Rāghava Paṇḍita took Raghunātha dāsa to his home. After inducing him to see the Deity, he gave Raghunātha dāsa a garland and sandalwood pulp.

'''[[CC Antya 6.149|Antya 6.149]]:''' He gave Raghunātha dāsa a large quantity of prasādam to eat on his way home. Then Raghunātha dāsa again spoke to Rāghava Paṇḍita.

'''[[CC Antya 6.150|Antya 6.150]]:''' "I want to give money," he said, "just to worship the lotus feet of all the great devotees, servants and subservants of Lord Nityānanda Prabhu.

'''[[CC Antya 6.151|Antya 6.151]]:''' "As you think fit, give twenty, fifteen, twelve, ten or five coins to each of them."

'''[[CC Antya 6.152|Antya 6.152]]:''' Raghunātha dāsa drew up an account of the amount to be given and submitted it to Rāghava Paṇḍita, who then made up a list showing how much money was to be paid to each and every devotee.

'''[[CC Antya 6.153|Antya 6.153]]:''' With great humility, Raghunātha dāsa placed one hundred gold coins and about two tolās of gold before Rāghava Paṇḍita for all the other devotees.

'''[[CC Antya 6.154|Antya 6.154]]:''' After taking dust from the feet of Rāghava Paṇḍita, Raghunātha dāsa returned to his home, feeling greatly obligated to Lord Nityānanda Prabhu because of having received His merciful benediction.

'''[[CC Antya 6.155|Antya 6.155]]:''' From that day on, he did not go into the interior section of the house. Instead, he would sleep on the Durgā-maṇḍapa [the place where mother Durgā was worshiped].

'''[[CC Antya 6.156|Antya 6.156]]:''' There, however, the watchmen alertly kept guard. Raghunātha dāsa was thinking of various means by which to escape their vigilance.

'''[[CC Antya 6.157|Antya 6.157]]:''' At that time, all the devotees of Bengal were going to Jagannātha Purī to see Lord Caitanya Mahāprabhu.

'''[[CC Antya 6.158|Antya 6.158]]:''' Raghunātha dāsa could not accompany them, for they were so famous that he would have been caught immediately.

'''[[CC Antya 6.159-160|Antya 6.159-160]]:''' Thus Raghunātha dāsa thought deeply about how to escape, and one night while he was sleeping on the Durgā-maṇḍapa, the priest Yadunandana Ācārya entered the house when only four daṇḍas remained until the end of the night.

'''[[CC Antya 6.161|Antya 6.161]]:''' Yadunandana Ācārya was the priest and spiritual master of Raghunātha dāsa. Although born in a brāhmaṇa family, he had accepted the mercy of Vāsudeva Datta.

'''[[CC Antya 6.162|Antya 6.162]]:''' Yadunandana Ācārya had been officially initiated by Advaita Ācārya. Thus he considered Lord Caitanya his life and soul.

'''[[CC Antya 6.163|Antya 6.163]]:''' When Yadunandana Ācārya entered the house of Raghunātha dāsa and stood in the courtyard, Raghunātha dāsa went there and fell down to offer his obeisances.

'''[[CC Antya 6.164|Antya 6.164]]:''' One of Yadunandana Ācārya's disciples had been worshiping the Deity but had left that service. Yadunandana Ācārya wanted Raghunātha dāsa to induce the disciple to take up that service again.

'''[[CC Antya 6.165|Antya 6.165]]:''' Yadunandana Ācārya requested Raghunātha dāsa, "Please induce the brāhmaṇa to resume the service, for there is no other brāhmaṇa to do it."

'''[[CC Antya 6.166|Antya 6.166]]:''' After saying this, Yadunandana Ācārya took Raghunātha dāsa with him and went out. By that time all the watchmen were deeply asleep because it was the end of the night.

'''[[CC Antya 6.167|Antya 6.167]]:''' East of the house of Raghunātha dāsa was the house of Yadunandana Ācārya. Yadunandana Ācārya and Raghunātha dāsa talked together as they went toward that house.

'''[[CC Antya 6.168|Antya 6.168]]:''' Halfway along the path, Raghunātha dāsa submitted at the lotus feet of his spiritual master, "I shall go to the home of that brāhmaṇa, induce him to return, and send him to your home.

'''[[CC Antya 6.169|Antya 6.169]]:''' "You may go home without anxiety. Following your order, I shall persuade the brāhmaṇa." On this plea, after asking permission, Raghunātha dāsa decided to go away.

'''[[CC Antya 6.170|Antya 6.170]]:''' Raghunātha dāsa thought, "This is the greatest opportunity to go away because this time there are no servants or watchmen with me."

'''[[CC Antya 6.171|Antya 6.171]]:''' Thinking in this way, he quickly proceeded toward the east. Sometimes he turned around and looked back, but no one was following him.

'''[[CC Antya 6.172|Antya 6.172]]:''' Thinking of the lotus feet of Śrī Caitanya Mahāprabhu and Lord Nityānanda Prabhu, he left the general path and proceeded with great haste on the one not generally used.

'''[[CC Antya 6.173|Antya 6.173]]:''' Giving up the general path from village to village, he passed through the jungles, thinking with heart and soul about the lotus feet of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 6.174|Antya 6.174]]:''' He walked about thirty miles in one day, and in the evening he took rest in the cowshed of a milkman.

'''[[CC Antya 6.175|Antya 6.175]]:''' When the milkman saw that Raghunātha dāsa was fasting, he gave him some milk. Raghunātha dāsa drank the milk and lay down to rest there for the night.

'''[[CC Antya 6.176|Antya 6.176]]:''' At the house of Raghunātha dāsa, the servant and watchman, not seeing him there, immediately went to inquire about him from his spiritual master, Yadunandana Ācārya.

'''[[CC Antya 6.177|Antya 6.177]]:''' Yadunandana Ācārya said, "He has already asked my permission and returned home." Thus there arose a tumultuous sound, as everyone cried, "Now Raghunātha has gone away!"

'''[[CC Antya 6.178|Antya 6.178]]:''' Raghunātha dāsa's father said, "Now all the devotees from Bengal have gone to Jagannātha Purī to see Lord Śrī Caitanya Mahāprabhu.

'''[[CC Antya 6.179|Antya 6.179]]:''' "Raghunātha dāsa has fled with them. Ten men should immediately go catch him and bring him back."

'''[[CC Antya 6.180|Antya 6.180]]:''' Raghunātha dāsa's father wrote a letter to Śivānanda Sena, asking him with great humility, "Please return my son."

'''[[CC Antya 6.181|Antya 6.181]]:''' In Jhāńkarā, the ten men caught up with the group of Vaiṣṇavas going to Nīlācala.

'''[[CC Antya 6.182|Antya 6.182]]:''' After delivering the letter, the men inquired from Śivānanda Sena about Raghunātha dāsa, but Śivānanda Sena replied, "He did not come here."

'''[[CC Antya 6.183|Antya 6.183]]:''' The ten men returned home, and Raghunātha dāsa's father and mother were filled with anxiety.

'''[[CC Antya 6.184|Antya 6.184]]:''' Raghunātha dāsa, who had been resting at the milkman's house, got up early in the morning. Instead of going to the east, he turned his face south and proceeded.

'''[[CC Antya 6.185|Antya 6.185]]:''' He crossed Chatrabhoga, but instead of going on the general path, he proceeded on the path that went from village to village.

'''[[CC Antya 6.186|Antya 6.186]]:''' Not caring about eating, he traveled all day. Hunger was not an impediment, for his mind was concentrated upon obtaining shelter at the lotus feet of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 6.187|Antya 6.187]]:''' Sometimes he chewed fried grains, sometimes he cooked, and sometimes he drank milk. In this way he kept his life and soul together with whatever was available wherever he went.

'''[[CC Antya 6.188|Antya 6.188]]:''' He reached Jagannātha Purī in twelve days but could eat only for three days on the way.

'''[[CC Antya 6.189|Antya 6.189]]:''' When Raghunātha dāsa met Śrī Caitanya Mahāprabhu, the Lord was sitting with His companions, headed by Svarūpa Dāmodara.

'''[[CC Antya 6.190|Antya 6.190]]:''' Staying at a distant place in the courtyard, he fell down to offer obeisances. Then Mukunda Datta said, "Here is Raghunātha."

'''[[CC Antya 6.191|Antya 6.191]]:''' As soon as Śrī Caitanya Mahāprabhu heard these words, He immediately welcomed Raghunātha dāsa. "Come here," He said. Raghunātha dāsa then clasped the lotus feet of the Lord, but the Lord stood up and embraced him out of His causeless mercy.

'''[[CC Antya 6.192|Antya 6.192]]:''' Raghunātha dāsa offered prayers at the lotus feet of all the devotees, headed by Svarūpa Dāmodara Gosvāmī. Seeing the special mercy Śrī Caitanya Mahāprabhu had bestowed upon Raghunātha dāsa, they embraced him also.

'''[[CC Antya 6.193|Antya 6.193]]:''' Lord Śrī Caitanya Mahāprabhu said, "The mercy of Lord Kṛṣṇa is stronger than anything else. Therefore the Lord has delivered you from the ditch of materialistic life, which is like a hole into which people pass stool."

'''[[CC Antya 6.194|Antya 6.194]]:''' Raghunātha dāsa answered within his mind, "I do not know who Kṛṣṇa is. I simply know that Your mercy, O my Lord, has saved me from my family life."

'''[[CC Antya 6.195|Antya 6.195]]:''' The Lord continued, "Your father and his elder brother are both related as brothers to My grandfather, Nīlāmbara Cakravartī. Therefore I consider them My grandfathers.

'''[[CC Antya 6.196|Antya 6.196]]:''' "Since your father and his elder brother are younger brothers of Nīlāmbara Cakravartī, I may joke about them in this way.

'''[[CC Antya 6.197|Antya 6.197]]:''' "My dear Raghunātha dāsa, your father and his elder brother are just like worms in stool in the ditch of material enjoyment, for the great disease of the poison of material enjoyment is what they consider happiness.

'''[[CC Antya 6.198|Antya 6.198]]:''' "Although your father and uncle are charitable to brāhmaṇas and greatly help them, they are nevertheless not pure Vaiṣṇavas. However, they are almost like Vaiṣṇavas.

'''[[CC Antya 6.199|Antya 6.199]]:''' "Those who are attached to materialistic life and are blind to spiritual life must act in such a way that they are bound to repeated birth and death by the actions and reactions of their activities.

'''[[CC Antya 6.200|Antya 6.200]]:''' "By His own free will, Lord Kṛṣṇa has delivered you from such a condemned materialistic life. Therefore the glories of Lord Kṛṣṇa's causeless mercy cannot be expressed."

'''[[CC Antya 6.201|Antya 6.201]]:''' Seeing Raghunātha dāsa skinny and dirty because of having traveled for twelve days and fasted, Lord Śrī Caitanya Mahāprabhu, His heart melting due to causeless mercy, spoke to Svarūpa Dāmodara.

'''[[CC Antya 6.202|Antya 6.202]]:''' "My dear Svarūpa," He said, "I entrust this Raghunātha dāsa to you. Please accept him as your son or servant.

'''[[CC Antya 6.203|Antya 6.203]]:''' "There are now three Raghunāthas among My associates. From this day forward, this Raghunātha should be known as the Raghu of Svarūpa Dāmodara."

'''[[CC Antya 6.204|Antya 6.204]]:''' Saying this, Śrī Caitanya Mahāprabhu grasped the hand of Raghunātha dāsa and entrusted him to the hands of Svarūpa Dāmodara Gosvāmī.

'''[[CC Antya 6.205|Antya 6.205]]:''' Svarūpa Dāmodara Gosvāmī accepted Raghunātha dāsa, saying, "Śrī Caitanya Mahāprabhu, whatever You order is accepted." He then embraced Raghunātha dāsa again.

'''[[CC Antya 6.206|Antya 6.206]]:''' I cannot properly express the affection of Śrī Caitanya Mahāprabhu for His devotees. Being merciful toward Raghunātha dāsa, the Lord spoke as follows to Govinda.

'''[[CC Antya 6.207|Antya 6.207]]:''' "On the way, Raghunātha dāsa has fasted and undergone hardships for many days. Therefore, take good care of him for some days so that he may eat to his satisfaction."

'''[[CC Antya 6.208|Antya 6.208]]:''' Then Śrī Caitanya Mahāprabhu told Raghunātha dāsa, "Go bathe in the sea. Then see Lord Jagannātha in the temple and return here to take your meal."

'''[[CC Antya 6.209|Antya 6.209]]:''' After saying this, Śrī Caitanya Mahāprabhu got up and went to perform His midday duties, and Raghunātha met all the devotees present.

'''[[CC Antya 6.210|Antya 6.210]]:''' Having seen the causeless mercy of Śrī Caitanya Mahāprabhu upon Raghunātha dāsa, all the devotees, struck with wonder, praised his good fortune.

'''[[CC Antya 6.211|Antya 6.211]]:''' Raghunātha dāsa took his bath in the sea and saw Lord Jagannātha. Then he returned to Govinda, the personal servant of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 6.212|Antya 6.212]]:''' Govinda offered him a plate with the remnants of food left by Śrī Caitanya Mahāprabhu, and Raghunātha dāsa accepted the prasādam with great happiness.

'''[[CC Antya 6.213|Antya 6.213]]:''' Raghunātha dāsa stayed under the care of Svarūpa Dāmodara Gosvāmī, and Govinda supplied him remnants of Śrī Caitanya Mahāprabhu's food for five days.

'''[[CC Antya 6.214|Antya 6.214]]:''' Beginning from the sixth day, Raghunātha dāsa would stand at the gate known as Siḿha-dvāra to beg alms after the puṣpa-añjali ceremony, in which flowers were offered to the Lord.

'''[[CC Antya 6.215|Antya 6.215]]:''' After finishing their prescribed duties, the many servants of Lord Jagannātha, who are known as viṣayīs, return home at night.

'''[[CC Antya 6.216|Antya 6.216]]:''' If they see a Vaiṣṇava standing at the Siḿha-dvāra begging alms, out of mercy they arrange with the shopkeepers to give him something to eat.

'''[[CC Antya 6.217|Antya 6.217]]:''' Thus it is a custom for all time that a devotee who has no other means of support stands at the Siḿha-dvāra gate to receive alms from the servants.

'''[[CC Antya 6.218|Antya 6.218]]:''' A completely dependent Vaiṣṇava thus chants the holy name of the Lord all day and sees Lord Jagannātha with full freedom.

'''[[CC Antya 6.219|Antya 6.219]]:''' It is a custom for some Vaiṣṇavas to beg from the charity booths and eat whatever they obtain, whereas others stand at night at the Siḿha-dvāra gate, begging alms from the servants.

'''[[CC Antya 6.220|Antya 6.220]]:''' Renunciation is the basic principle sustaining the lives of Śrī Caitanya Mahāprabhu's devotees. Seeing this renunciation, Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, is extremely satisfied.

'''[[CC Antya 6.221|Antya 6.221]]:''' Govinda said to Śrī Caitanya Mahāprabhu, "Raghunātha dāsa no longer takes prasādam here. Now he stands at the Siḿha-dvāra, where he begs some alms to eat."

'''[[CC Antya 6.222|Antya 6.222]]:''' When Śrī Caitanya Mahāprabhu heard this, He was greatly satisfied. "Raghunātha dāsa has done well," He said. "He has acted suitably for a person in the renounced order.

'''[[CC Antya 6.223|Antya 6.223]]:''' "A person in the renounced order should always chant the holy name of the Lord. He should beg some alms to eat, and he should sustain his life in this way.

'''[[CC Antya 6.224|Antya 6.224]]:''' "A vairāgī [a person in the renounced order] should not depend on others. If he does so, he will be unsuccessful, and he will be neglected by Kṛṣṇa.

'''[[CC Antya 6.225|Antya 6.225]]:''' "If a renunciant is eager for his tongue to taste different foods, his spiritual life will be lost, and he will be subservient to the tastes of his tongue.

'''[[CC Antya 6.226|Antya 6.226]]:''' "The duty of a person in the renounced order is to chant the Hare Kṛṣṇa mantra always. He should satisfy his belly with whatever vegetables, leaves, fruits and roots are available.

'''[[CC Antya 6.227|Antya 6.227]]:''' "One who is subservient to the tongue and who thus goes here and there, devoted to the genitals and the belly, cannot attain Kṛṣṇa."

'''[[CC Antya 6.228|Antya 6.228]]:''' The next day, Raghunātha dāsa inquired at the lotus feet of Svarūpa Dāmodara about his duty.

'''[[CC Antya 6.229|Antya 6.229]]:''' "I do not know why I have given up household life," he said. "What is my duty? Kindly give me instructions."

'''[[CC Antya 6.230|Antya 6.230]]:''' Raghunātha dāsa never even spoke a word before the Lord. Instead, he informed the Lord of his desires through Svarūpa Dāmodara Gosvāmī and Govinda.

'''[[CC Antya 6.231|Antya 6.231]]:''' The next day, Svarūpa Dāmodara Gosvāmī submitted to Lord Śrī Caitanya Mahāprabhu, "Raghunātha dāsa has this to say at Your lotus feet.

'''[[CC Antya 6.232|Antya 6.232]]:''' "'I do not know my duty or the goal of my life. Therefore, please personally give me instructions from Your transcendental mouth.'"

'''[[CC Antya 6.233|Antya 6.233]]:''' Smiling, Śrī Caitanya Mahāprabhu told Raghunātha dāsa, "I have already appointed Svarūpa Dāmodara Gosvāmī as your instructor.

'''[[CC Antya 6.234|Antya 6.234]]:''' "You may learn from him what your duty is and how to discharge it. I do not know as much as he.

'''[[CC Antya 6.235|Antya 6.235]]:''' "Nevertheless, if you want to take instructions from Me with faith and love, you may ascertain your duties from the following words.

'''[[CC Antya 6.236|Antya 6.236]]:''' "Do not talk like people in general or hear what they say. You should not eat very palatable food, nor should you dress very nicely.

'''[[CC Antya 6.237|Antya 6.237]]:''' "Do not expect honor, but offer all respect to others. Always chant the holy name of Lord Kṛṣṇa, and within your mind render service to Rādhā and Kṛṣṇa in Vṛndāvana.

'''[[CC Antya 6.238|Antya 6.238]]:''' "I have briefly given you My instructions. Now you will get all details about them from Svarūpa Dāmodara.

'''[[CC Antya 6.239|Antya 6.239]]:''' "One who thinks himself lower than grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give respect to others can very easily always chant the holy name of the Lord."

'''[[CC Antya 6.240|Antya 6.240]]:''' Having heard this, Raghunātha dāsa offered prayers at the lotus feet of Śrī Caitanya Mahāprabhu, and the Lord, out of great mercy, embraced him.

'''[[CC Antya 6.241|Antya 6.241]]:''' Śrī Caitanya Mahāprabhu again entrusted him to Svarūpa Dāmodara. Thus Raghunātha dāsa rendered very confidential service with Svarūpa Dāmodara Gosvāmī.

'''[[CC Antya 6.242|Antya 6.242]]:''' At this time, all the devotees from Bengal arrived, and, as previously, Śrī Caitanya Mahāprabhu met them with great feeling.

'''[[CC Antya 6.243|Antya 6.243]]:''' As He had previously done, He cleansed the Guṇḍicā temple and held a picnic feast in the garden with the devotees.

'''[[CC Antya 6.244|Antya 6.244]]:''' The Lord again danced with the devotees during the Ratha-yātrā festival. Seeing this, Raghunātha dāsa was struck with wonder.

'''[[CC Antya 6.245|Antya 6.245]]:''' When Raghunātha dāsa met all the devotees, Advaita Ācārya showed him great mercy.

'''[[CC Antya 6.246|Antya 6.246]]:''' He also met Śivānanda Sena, who informed him, "Your father sent ten men to take you away.

'''[[CC Antya 6.247|Antya 6.247]]:''' "He wrote me a letter asking me to send you back, but when those ten men received no information about you, they returned home from Jhāńkarā."

'''[[CC Antya 6.248|Antya 6.248]]:''' When all the devotees from Bengal returned home after staying at Jagannātha Purī for four months, Raghunātha dāsa's father heard about their arrival and therefore sent a man to Śivānanda Sena.

'''[[CC Antya 6.249|Antya 6.249]]:''' That man inquired from Śivānanda Sena, "Did you see anyone in the renounced order at the residence of Śrī Caitanya Mahāprabhu?

'''[[CC Antya 6.250|Antya 6.250]]:''' "That person is Raghunātha dāsa, the son of Govardhana Majumadāra. Did you meet him in Nīlācala?"

'''[[CC Antya 6.251|Antya 6.251]]:''' Śivānanda Sena replied, "Yes, sir. Raghunātha dāsa is with Śrī Caitanya Mahāprabhu and is a very famous man. Who does not know him?

'''[[CC Antya 6.252|Antya 6.252]]:''' "Śrī Caitanya Mahāprabhu has placed him under the charge of Svarūpa Dāmodara. Raghunātha dāsa has become just like the life of all the Lord's devotees.

'''[[CC Antya 6.253|Antya 6.253]]:''' "He chants the Hare Kṛṣṇa mahā-mantra all day and night. He never gives up the shelter of Śrī Caitanya Mahāprabhu, not even for a moment.

'''[[CC Antya 6.254|Antya 6.254]]:''' "He is in the supreme order of renounced life. Indeed, he does not care about eating or dressing. Somehow or other he eats and maintains his life.

'''[[CC Antya 6.255|Antya 6.255]]:''' "After ten daṇḍas [four hours] of the night have passed and Raghunātha dāsa has seen the performance of puṣpāñjali, he stands at the Siḿha-dvāra gate to beg some alms to eat.

'''[[CC Antya 6.256|Antya 6.256]]:''' "He eats if someone gives him something to eat. Sometimes he fasts, and sometimes he chews fried grains."

'''[[CC Antya 6.257|Antya 6.257]]:''' After hearing this, the messenger returned to Govardhana Majumadāra and informed him all about Raghunātha dāsa.

'''[[CC Antya 6.258|Antya 6.258]]:''' Hearing the description of Raghunātha dāsa's behavior in the renounced order, his father and mother were very unhappy. Therefore they decided to send Raghunātha some men with goods for his comfort.

'''[[CC Antya 6.259|Antya 6.259]]:''' Raghunātha dāsa's father immediately sent four hundred coins, two servants and one brāhmaṇa to Śivānanda Sena.

'''[[CC Antya 6.260|Antya 6.260]]:''' Śivānanda Sena informed them, "You cannot go to Jagannātha Purī directly. When I go there, you may accompany me.

'''[[CC Antya 6.261|Antya 6.261]]:''' "Now go home. When all of us go, I shall take all of you with me."

'''[[CC Antya 6.262|Antya 6.262]]:''' Describing this incident, the great poet Śrī Kavi-karṇapūra has written extensively about the glorious activities of Raghunātha dāsa in his Śrī Caitanya-candrodaya-nāṭaka.

'''[[CC Antya 6.263|Antya 6.263]]:''' "Raghunātha dāsa is a disciple of Yadunandana Ācārya, who is very gentle and is extremely dear to Vāsudeva Datta, a resident of Kāñcanapallī. Because of Raghunātha dāsa's transcendental qualities, he is always more dear than life for all of us devotees of Śrī Caitanya Mahāprabhu. Since he has been favored by the abundant mercy of Śrī Caitanya Mahāprabhu, he is always pleasing. Vividly providing a superior example for the renounced order, this very dear follower of Svarūpa Dāmodara Gosvāmī is the ocean of renunciation. Who among the residents of Nīlācala [Jagannātha Purī] does not know him very well?

'''[[CC Antya 6.264|Antya 6.264]]:''' "Because he is very pleasing to all the devotees, Raghunātha dāsa Gosvāmī easily became like the fertile earth of good fortune in which it was suitable for the seed of Lord Caitanya Mahāprabhu to be sown. At the same time that the seed was sown, it grew into a matchless tree of the love of Śrī Caitanya Mahāprabhu and produced fruit."

'''[[CC Antya 6.265|Antya 6.265]]:''' In these verses, the great poet Kavi-karṇapūra gives the same information that Śivānanda Sena conveyed to the messenger from Raghunātha dāsa's father.

'''[[CC Antya 6.266|Antya 6.266]]:''' The next year, when Śivānanda Sena was going to Jagannātha Purī as usual, the servants and the brāhmaṇa, who was a cook, went with him.

'''[[CC Antya 6.267|Antya 6.267]]:''' The servants and brāhmaṇa brought four hundred coins to Jagannātha Purī, and there they met Raghunātha dāsa.

'''[[CC Antya 6.268|Antya 6.268]]:''' Raghunātha dāsa did not accept the money and men sent by his father. Therefore the brāhmaṇa and one of the servants stayed there with the money.

'''[[CC Antya 6.269|Antya 6.269]]:''' At that time, Raghunātha dāsa began inviting Śrī Caitanya Mahāprabhu to his house with great attention for two days every month.

'''[[CC Antya 6.270|Antya 6.270]]:''' The cost for these two occasions was 640 kauḍis. Therefore he would take that much from the servant and the brāhmaṇa.

'''[[CC Antya 6.271|Antya 6.271]]:''' Raghunātha dāsa continued to invite Śrī Caitanya Mahāprabhu in this way for two years, but at the end of the second year he stopped.

'''[[CC Antya 6.272|Antya 6.272]]:''' When Raghunātha dāsa neglected to invite Lord Śrī Caitanya Mahāprabhu for two consecutive months, the Lord, the son of Śacī, questioned Svarūpa Dāmodara.

'''[[CC Antya 6.273|Antya 6.273]]:''' The Lord asked, "Why has Raghunātha dāsa stopped inviting Me?"Svarūpa Dāmodara replied, "He must have reconsidered something in his mind.

'''[[CC Antya 6.274|Antya 6.274]]:''' "'I invite Śrī Caitanya Mahāprabhu by accepting goods from materialistic people. I know that the Lord's mind is not satisfied by this.

'''[[CC Antya 6.275|Antya 6.275]]:''' "'My consciousness is impure because I accept all these goods from people who are interested only in pounds, shillings and pence. Therefore by this kind of invitation I get only some material reputation.

'''[[CC Antya 6.276|Antya 6.276]]:''' "'At my request Śrī Caitanya Mahāprabhu accepts the invitations because He knows that a foolish person like me would be unhappy if He did not accept them.'

'''[[CC Antya 6.277|Antya 6.277]]:''' "Considering all these points," Svarūpa Dāmodara concluded, "he has stopped inviting You." Hearing this, Śrī Caitanya Mahāprabhu smiled and spoke as follows.

'''[[CC Antya 6.278|Antya 6.278]]:''' "When one eats food offered by a materialistic man, one's mind becomes contaminated, and when the mind is contaminated, one is unable to think of Kṛṣṇa properly.

'''[[CC Antya 6.279|Antya 6.279]]:''' "When one accepts an invitation from a person contaminated by the material mode of passion, the person who offers the food and the person who accepts it are both mentally contaminated.

'''[[CC Antya 6.280|Antya 6.280]]:''' "Because of Raghunātha dāsa's eagerness, I accepted his invitation for many days. It is very good that Raghunātha dāsa, knowing this, has now automatically given up this practice."

'''[[CC Antya 6.281|Antya 6.281]]:''' After some days, Raghunātha dāsa gave up standing near the Siḿha-dvāra gate and instead began eating by begging alms from a booth for free distribution of food.

'''[[CC Antya 6.282|Antya 6.282]]:''' When Śrī Caitanya Mahāprabhu heard this news from Govinda, He inquired from Svarūpa Dāmodara, "Why does Raghunātha dāsa no longer stand at the Siḿha-dvāra gate to beg alms?"

'''[[CC Antya 6.283|Antya 6.283]]:''' Svarūpa Dāmodara replied, "Raghunātha dāsa felt unhappy standing at the Siḿha-dvāra. Therefore he is now going at midday to beg alms from the charity booth."

'''[[CC Antya 6.284|Antya 6.284]]:''' Hearing this news, Śrī Caitanya Mahāprabhu said, "He has done very well by no longer standing at the Siḿha-dvāra gate. Such begging of alms resembles the behavior of a prostitute.

'''[[CC Antya 6.285|Antya 6.285]]:''' "'Here is a person coming near. He will give me something. This person gave me something last night. Now another person is coming near. He may give me something. The person who just passed did not give me anything, but another person will come, and he will give me something.' Thus a person in the renounced order gives up his neutrality and depends on the charity of this person or that. Thinking in this way, he adopts the occupation of a prostitute.

'''[[CC Antya 6.286|Antya 6.286]]:''' "If one goes to the booth where free food is distributed and fills his belly with whatever he obtains, there is no chance of further unwanted talk, and one can very peacefully chant the Hare Kṛṣṇa mahā-mantra."

'''[[CC Antya 6.287|Antya 6.287]]:''' After saying this, Śrī Caitanya Mahāprabhu again bestowed His mercy upon Raghunātha dāsa by giving him a stone from Govardhana Hill and a garland of small conchshells.

'''[[CC Antya 6.288|Antya 6.288]]:''' Previously, when Śańkarānanda Sarasvatī had returned from Vṛndāvana, he had brought the stone from Govardhana Hill and also the garland of conchshells.

'''[[CC Antya 6.289|Antya 6.289]]:''' He presented Śrī Caitanya Mahāprabhu with these two items — the garland of conchshells and the stone from Govardhana Hill.

'''[[CC Antya 6.290|Antya 6.290]]:''' Upon receiving these two uncommon items, Śrī Caitanya Mahāprabhu was extremely happy. While chanting, He would put the garland around His neck.

'''[[CC Antya 6.291|Antya 6.291]]:''' The Lord would put the stone to His heart or sometimes to His eyes. Sometimes He would smell it with His nose and sometimes place it on His head.

'''[[CC Antya 6.292|Antya 6.292]]:''' The stone from Govardhana was always moist with tears from His eyes. Śrī Caitanya Mahāprabhu would say, "This stone is directly the body of Lord Kṛṣṇa."

'''[[CC Antya 6.293|Antya 6.293]]:''' For three years He kept the stone and garland. Then, greatly satisfied by the behavior of Raghunātha dāsa, the Lord delivered both of them to him.

'''[[CC Antya 6.294|Antya 6.294]]:''' Śrī Caitanya Mahāprabhu instructed Raghunātha dāsa, "This stone is the transcendental form of Lord Kṛṣṇa. Worship the stone with great eagerness."

'''[[CC Antya 6.295|Antya 6.295]]:''' Śrī Caitanya Mahāprabhu continued, "Worship this stone in the mode of goodness like a perfect brāhmaṇa, for by such worship you will surely attain ecstatic love of Kṛṣṇa without delay.

'''[[CC Antya 6.296|Antya 6.296]]:''' "For such worship, one needs a jug of water and a few flowers from a tulasī tree. This is worship in complete goodness when performed in complete purity.

'''[[CC Antya 6.297|Antya 6.297]]:''' "With faith and love, you should offer eight soft tulasī flowers, each with two tulasī leaves, one on each side of each flower."

'''[[CC Antya 6.298|Antya 6.298]]:''' After thus advising him how to worship, Lord Śrī Caitanya Mahāprabhu personally offered Raghunātha dāsa the govardhana-śilā with His transcendental hand. As advised by the Lord, Raghunātha dāsa worshiped the śilā in great transcendental jubilation.

'''[[CC Antya 6.299|Antya 6.299]]:''' Svarūpa Dāmodara gave Raghunātha dāsa two cloths, each about six inches long, a wooden platform and a jug in which to keep water.

'''[[CC Antya 6.300|Antya 6.300]]:''' Thus Raghunātha dāsa began worshiping the stone from Govardhana, and as he worshiped he saw the Supreme Personality of Godhead, Kṛṣṇa, the son of Nanda Mahārāja, directly in the stone.

'''[[CC Antya 6.301|Antya 6.301]]:''' Thinking of how he had received the govardhana-śilā directly from the hands of Śrī Caitanya Mahāprabhu, Raghunātha dāsa was always overflooded with ecstatic love.

'''[[CC Antya 6.302|Antya 6.302]]:''' The amount of transcendental bliss that Raghunātha dāsa enjoyed simply by offering water and tulasī is impossible to achieve even if one worships the Deity with sixteen kinds of paraphernalia.

'''[[CC Antya 6.303|Antya 6.303]]:''' After Raghunātha dāsa had thus worshiped the govardhana-śilā for some time, Svarūpa Dāmodara one day spoke to him as follows.

'''[[CC Antya 6.304|Antya 6.304]]:''' "Offer the Govardhana stone eight kauḍis worth of the first-class sweetmeats known as khājā and sandeśa. If you offer them with faith and love, they will be just like nectar."

'''[[CC Antya 6.305|Antya 6.305]]:''' Raghunātha dāsa then began offering the costly sweetmeats known as khājā, which Govinda, following the order of Svarūpa Dāmodara, would supply.

'''[[CC Antya 6.306|Antya 6.306]]:''' When Raghunātha dāsa received from Śrī Caitanya Mahāprabhu the stone and the garland of conchshells, he could understand the Lord's intention. Thus he thought as follows.

'''[[CC Antya 6.307|Antya 6.307]]:''' "By offering me the govardhana-śilā, Śrī Caitanya Mahāprabhu has offered me a place near Govardhana Hill, and by offering me the garland of conchshells, He has offered me shelter at the lotus feet of Śrīmatī Rādhārāṇī."

'''[[CC Antya 6.308|Antya 6.308]]:''' Raghunātha dāsa's transcendental bliss was boundless. Forgetting everything external, he served the lotus feet of Śrī Caitanya Mahāprabhu with his body and mind.

'''[[CC Antya 6.309|Antya 6.309]]:''' Who could list the unlimited transcendental attributes of Raghunātha dāsa? His strict regulative principles were exactly like lines on a stone.

'''[[CC Antya 6.310|Antya 6.310]]:''' Raghunātha dāsa spent more than twenty-two hours out of every twenty-four chanting the Hare Kṛṣṇa mahā-mantra and remembering the lotus feet of the Lord. He ate and slept for less than an hour and a half, and on some days that also was impossible.

'''[[CC Antya 6.311|Antya 6.311]]:''' Topics concerning his renunciation are wonderful. Throughout his life he never allowed his tongue sense gratification.

'''[[CC Antya 6.312|Antya 6.312]]:''' He never touched anything to wear except a small torn cloth and a patchwork wrapper. Thus he very rigidly executed the order of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 6.313|Antya 6.313]]:''' Whatever he ate was only to keep his body and soul together, and when he ate he would reproach himself thus.

'''[[CC Antya 6.314|Antya 6.314]]:''' "'If one's heart has been cleansed by perfect knowledge and one has understood Kṛṣṇa, the Supreme Brahman, he then gains everything. Why should such a person act like a debauchee by trying to maintain his material body very carefully?'"

'''[[CC Antya 6.315|Antya 6.315]]:''' Lord Jagannātha's prasādam is sold by shopkeepers, and that which is not sold decomposes after two or three days.

'''[[CC Antya 6.316|Antya 6.316]]:''' All the decomposed food is thrown before the cows from Tailańga at the Siḿha-dvāra gate. Because of its rotten odor, even the cows cannot eat it.

'''[[CC Antya 6.317|Antya 6.317]]:''' At night Raghunātha dāsa would collect that decomposed rice, bring it home and wash it with ample water.

'''[[CC Antya 6.318|Antya 6.318]]:''' Then he ate the hard inner portion of the rice with salt.

'''[[CC Antya 6.319|Antya 6.319]]:''' One day Svarūpa Dāmodara saw the activities of Raghunātha dāsa. Thus he smiled and asked for a small portion of that food and ate it.

'''[[CC Antya 6.320|Antya 6.320]]:''' Svarūpa Dāmodara said, "You eat such nectar every day, but you never offer it to us. What is your character?"

'''[[CC Antya 6.321|Antya 6.321]]:''' When Śrī Caitanya Mahāprabhu heard news of this from the mouth of Govinda, He went there the next day and spoke as follows.

'''[[CC Antya 6.322|Antya 6.322]]:''' "What nice things are you eating? Why don't you give anything to Me?" Saying this, He forcibly took a morsel and began to eat.

'''[[CC Antya 6.323|Antya 6.323]]:''' When Śrī Caitanya Mahāprabhu was taking another morsel of food, Svarūpa Dāmodara caught Him by the hand and said, "It is not fit for You." Thus he forcibly took the food away.

'''[[CC Antya 6.324|Antya 6.324]]:''' Śrī Caitanya Mahāprabhu said, "Of course, every day I eat varieties of prasādam, but I have never tasted such nice prasādam as that which Raghunātha is eating."

'''[[CC Antya 6.325|Antya 6.325]]:''' Thus Śrī Caitanya Mahāprabhu performed many pastimes at Jagannātha Purī. Seeing the severe penances performed by Raghunātha dāsa in the renounced order, the Lord was greatly satisfied.

'''[[CC Antya 6.326|Antya 6.326]]:''' In his poem known as the Gaurāńga-stava-kalpavṛkṣa, Raghunātha dāsa has described his personal deliverance.

'''[[CC Antya 6.327|Antya 6.327]]:''' "Although I am a fallen soul, the lowest of men, Śrī Caitanya Mahāprabhu delivered me from the blazing forest fire of great material opulence by His mercy. He handed me over in great pleasure to Svarūpa Dāmodara, His personal associate. The Lord also gave me the garland of small conchshells that He wore on His chest and a stone from Govardhana Hill, although they were very dear to Him. That same Lord Śrī Caitanya Mahāprabhu awakens within my heart and makes me mad after Him."

'''[[CC Antya 6.328|Antya 6.328]]:''' Thus I have described the meeting of Raghunātha dāsa with Śrī Caitanya Mahāprabhu. Anyone who hears about this incident attains the lotus feet of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 6.329|Antya 6.329]]:''' Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.

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CC Antya 5

2021-05-05T11:06:13Z

Nirmal:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 05|1]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]], Chapter 5: How Pradyumna Miśra Received Instructions from Rāmānanda Rāya'''</div>
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'''[[CC Antya 5 Summary|Antya 5 Summary]]'''

'''[[CC Antya 5.1|Antya 5.1]]:''' I am infected by the germs of material activity and am suffering from the boils of envy. Therefore, falling in an ocean of humility, I take shelter of the great physician Lord Śrī Caitanya Mahāprabhu.

'''[[CC Antya 5.2|Antya 5.2]]:''' All glories to Śrī Caitanya Mahāprabhu, the son of mother Śacī! All glories to Śrī Nityānanda Prabhu! Indeed, He is the most glorious and merciful.

'''[[CC Antya 5.3|Antya 5.3]]:''' I offer my respectful obeisances unto Advaita Prabhu, the ocean of mercy, and to all the devotees, such as Svarūpa Dāmodara Gosvāmī, Gadādhara Paṇḍita, Śrī Rūpa Gosvāmī and Śrī Sanātana Gosvāmī.

'''[[CC Antya 5.4|Antya 5.4]]:''' One day Pradyumna Miśra came to see Śrī Caitanya Mahāprabhu, offering his respects and inquiring from Him with great submission.

'''[[CC Antya 5.5|Antya 5.5]]:''' "My Lord," he said, "kindly hear me. I am a cripple-minded householder, the most fallen of men, but somehow, by my good fortune, I have received the shelter of Your lotus feet, which are rarely to be seen.

'''[[CC Antya 5.6|Antya 5.6]]:''' "I wish to hear topics concerning Lord Kṛṣṇa constantly. Be merciful unto me and kindly tell me something about Kṛṣṇa."

'''[[CC Antya 5.7|Antya 5.7]]:''' Śrī Caitanya Mahāprabhu replied, "I do not know about topics concerning Lord Kṛṣṇa. I think that only Rāmānanda Rāya knows, for I hear these topics from him.

'''[[CC Antya 5.8|Antya 5.8]]:''' "It is your good fortune that you are inclined to hear topics regarding Kṛṣṇa. The best course for you would be to go to Rāmānanda Rāya and hear these topics from him.

'''[[CC Antya 5.9|Antya 5.9]]:''' "I see that you have acquired a taste for hearing talks regarding Kṛṣṇa. Therefore you are extremely fortunate. Not only you but anyone who has awakened such a taste is considered most fortunate.

'''[[CC Antya 5.10|Antya 5.10]]:''' "'A person who properly performs his regulative duties according to varṇa and āśrama but does not develop his dormant attachment for Kṛṣṇa or awaken his taste for hearing and chanting about Kṛṣṇa is certainly laboring fruitlessly.'"

'''[[CC Antya 5.11|Antya 5.11]]:''' Pradyumna Miśra, being thus advised by Śrī Caitanya Mahāprabhu, went to the home of Rāmānanda Rāya. There the servant of Rāmānanda Rāya gave him a proper place to sit down.

'''[[CC Antya 5.12|Antya 5.12]]:''' Unable to see Rāmānanda Rāya immediately, Pradyumna Miśra inquired from the servant, who then described what Śrī Rāmānanda Rāya was doing.

'''[[CC Antya 5.13|Antya 5.13]]:''' "There are two dancing girls who are extremely beautiful. They are very youthful, and they are expert in dancing and singing.

'''[[CC Antya 5.14|Antya 5.14]]:''' "Śrīla Rāmānanda Rāya has taken these two girls to a solitary place in his garden, where he is teaching and directing them to dance according to the songs he has composed for his drama.

'''[[CC Antya 5.15|Antya 5.15]]:''' "Please sit here and wait for a few moments. As soon as he comes, he will execute whatever order you give him."

'''[[CC Antya 5.16|Antya 5.16]]:''' While Pradyumna Miśra remained seated there, Rāmānanda Rāya took the two girls to a solitary place.

'''[[CC Antya 5.17|Antya 5.17]]:''' With his own hand, Śrī Rāmānanda Rāya massaged their bodies with oil and bathed them with water. Indeed, Rāmānanda Rāya cleansed their entire bodies with his own hand.

'''[[CC Antya 5.18|Antya 5.18]]:''' Although he dressed the two young girls and decorated their bodies with his own hand, he remained unchanged. Such is the mind of Śrīla Rāmānanda Rāya.

'''[[CC Antya 5.19|Antya 5.19]]:''' While touching the young girls, he was like a person touching wood or stone, for his body and mind were unaffected.

'''[[CC Antya 5.20|Antya 5.20]]:''' Śrīla Rāmānanda Rāya used to act in that way because he thought of himself in his original position as a maidservant of the gopīs. Thus although externally he appeared to be a man, internally, in his original spiritual position, he considered himself a maidservant and considered the two girls gopīs.

'''[[CC Antya 5.21|Antya 5.21]]:''' The greatness of the devotees of Śrī Caitanya Mahāprabhu is exceedingly difficult to understand. Śrī Rāmānanda Rāya is unique among them all, for he showed how one can extend his ecstatic love to the extreme limit.

'''[[CC Antya 5.22|Antya 5.22]]:''' Rāmānanda Rāya directed the two girls how to dance and express the deep meaning of his songs through dramatic performances.

'''[[CC Antya 5.23|Antya 5.23]]:''' He taught them how to express the symptoms of continuous, natural and transitional ecstasies with the movements of their faces, their eyes and the other parts of their bodies.

'''[[CC Antya 5.24|Antya 5.24]]:''' Through the feminine poses and dances they were taught by Rāmānanda Rāya, the two girls precisely exhibited all these expressions of ecstasy before Lord Jagannātha.

'''[[CC Antya 5.25|Antya 5.25]]:''' Then Rāmānanda Rāya fed the two girls sumptuous prasādam and sent them to their homes unexposed.

'''[[CC Antya 5.26|Antya 5.26]]:''' Every day he trained the two deva-dāsīs how to dance. Who among the small living entities, their minds always absorbed in material sense gratification, could understand the mentality of Śrī Rāmānanda Rāya?

'''[[CC Antya 5.27|Antya 5.27]]:''' When the servant informed Rāmānanda Rāya of Pradyumna Miśra's arrival, Rāmānanda Rāya immediately went to the assembly room.

'''[[CC Antya 5.28|Antya 5.28]]:''' He offered his obeisances to Pradyumna Miśra with all respect and then, with great humility, spoke as follows.

'''[[CC Antya 5.29|Antya 5.29]]:''' "Sir, you came here long ago, but no one informed me. Therefore I have certainly become an offender at your lotus feet.

'''[[CC Antya 5.30|Antya 5.30]]:''' "My entire home has been purified by your arrival. Kindly order me. What can I do for you? I am your servant."

'''[[CC Antya 5.31|Antya 5.31]]:''' Pradyumna Miśra replied, "I came simply to see you. Now I have purified myself by seeing Your Honor."

'''[[CC Antya 5.32|Antya 5.32]]:''' Because Pradyumna Miśra saw that it was late, he did not say anything else to Rāmānanda Rāya. Instead, he took leave of him and returned to his own home.

'''[[CC Antya 5.33|Antya 5.33]]:''' The next day, when Pradyumna Miśra arrived in the presence of Śrī Caitanya Mahāprabhu, the Lord inquired, "Have you heard talks about Kṛṣṇa from Śrī Rāmānanda Rāya?"

'''[[CC Antya 5.34|Antya 5.34]]:''' Pradyumna Miśra thereupon described the activities of Śrī Rāmānanda Rāya. After hearing about these activities, Śrī Caitanya Mahāprabhu began to speak.

'''[[CC Antya 5.35-36|Antya 5.35-36]]:''' "I am a sannyāsī," He said, "and I certainly consider Myself renounced. But what to speak of seeing a woman, if I even hear the name of a woman, I feel changes in My mind and body. Therefore who could remain unmoved by the sight of a woman? It is very difficult.

'''[[CC Antya 5.37|Antya 5.37]]:''' "Everyone please hear these topics about Rāmānanda Rāya, although they are so wonderful and uncommon that they should not be spoken.

'''[[CC Antya 5.38|Antya 5.38]]:''' "The two professional dancing girls are beautiful and youthful, yet Śrī Rāmānanda Rāya personally massages their entire bodies with oil.

'''[[CC Antya 5.39|Antya 5.39]]:''' "He personally bathes and dresses them and decorates them with ornaments. In this way, he naturally sees and touches the private parts of their bodies.

'''[[CC Antya 5.40|Antya 5.40]]:''' "Nevertheless, the mind of Śrī Rāmānanda Rāya never changes, although he teaches the girls how to physically express all the transformations of ecstasy.

'''[[CC Antya 5.41|Antya 5.41]]:''' "His mind is as steady as wood or stone. Indeed, it is wonderful that even when he touches such young girls, his mind never changes.

'''[[CC Antya 5.42|Antya 5.42]]:''' "The authority for such acts is the prerogative of Rāmānanda Rāya alone, for I can understand that his body is not material but has been completely transformed into a spiritual entity.

'''[[CC Antya 5.43|Antya 5.43]]:''' "He alone, and no one else, can understand the position of his mind.

'''[[CC Antya 5.44|Antya 5.44]]:''' "But I can make a guess in terms of directions from the śāstra. The Vedic scripture Śrīmad-Bhāgavatam gives the direct evidence in this matter.

'''[[CC Antya 5.45-46|Antya 5.45-46]]:''' "When one hears or describes with great faith the pastimes of Lord Kṛṣṇa, such as His rāsa dance with the gopīs, the disease of lusty desires in his heart and the agitation caused by the three modes of material nature are immediately nullified, and he becomes sober and silent.

'''[[CC Antya 5.47|Antya 5.47]]:''' "Tasting transcendental, effulgent, sweetly ecstatic love of Kṛṣṇa, such a person can enjoy life twenty-four hours a day in the transcendental bliss of the sweetness of Kṛṣṇa's pastimes.

'''[[CC Antya 5.48|Antya 5.48]]:''' "'A transcendentally sober person who, with faith and love, continually hears from a realized soul about the activities of Lord Kṛṣṇa in His rāsa dance with the gopīs, or one who describes such activities, can attain full transcendental devotional service at the lotus feet of the Supreme Personality of Godhead. Thus lusty material desires, which are the heart disease of all materialistic persons, are for him quickly and completely vanquished.'

'''[[CC Antya 5.49-50|Antya 5.49-50]]:''' "If a transcendentally situated person, following in the footsteps of Śrīla Rūpa Gosvāmī, hears and speaks about the rāsa-līlā dance of Kṛṣṇa and is always absorbed in thoughts of Kṛṣṇa while serving the Lord day and night within his mind, what shall I say about the result? It is so spiritually exalted that it cannot be expressed in words. Such a person is an eternally liberated associate of the Lord, and his body is completely spiritualized. Although he is visible to material eyes, he is spiritually situated, and all his activities are spiritual. By the will of Kṛṣṇa, such a devotee is understood to possess a spiritual body.

'''[[CC Antya 5.51|Antya 5.51]]:''' "Śrīla Rāmānanda Rāya is situated on the path of spontaneous love of Godhead. Therefore he is in his spiritual body, and his mind is not materially affected.

'''[[CC Antya 5.52|Antya 5.52]]:''' "I also hear topics about Kṛṣṇa from Rāmānanda Rāya. If you want to hear such topics, go to him again.

'''[[CC Antya 5.53|Antya 5.53]]:''' "You can mention My name before him, saying, 'He has sent me to hear about Lord Kṛṣṇa from you.'

'''[[CC Antya 5.54|Antya 5.54]]:''' "Go hastily, while he is in the assembly room." Hearing this, Pradyumna Miśra immediately departed.

'''[[CC Antya 5.55|Antya 5.55]]:''' Pradyumna Miśra went to Rāmānanda Rāya, who offered him respectful obeisances and said, "Please order me. For what purpose have you come?"

'''[[CC Antya 5.56|Antya 5.56]]:''' Pradyumna Miśra answered, "Śrī Caitanya Mahāprabhu has sent me to hear topics about Lord Kṛṣṇa from you."

'''[[CC Antya 5.57|Antya 5.57]]:''' Hearing this, Rāmānanda Rāya became absorbed in ecstatic love and began to speak with great transcendental pleasure.

'''[[CC Antya 5.58|Antya 5.58]]:''' "Following the instruction of Śrī Caitanya Mahāprabhu, you have come to hear about Kṛṣṇa. This is my great fortune. How else would I get such an opportunity?"

'''[[CC Antya 5.59|Antya 5.59]]:''' Saying this, Śrī Rāmānanda Rāya took Pradyumna Miśra to a secluded place and inquired from him, "What kind of kṛṣṇa-kathā do you want to hear from me?"

'''[[CC Antya 5.60|Antya 5.60]]:''' Pradyumna Miśra replied, "Kindly tell me about the same topics you spoke about at Vidyānagara.

'''[[CC Antya 5.61|Antya 5.61]]:''' "You are an instructor even for Śrī Caitanya Mahāprabhu, what to speak of others. I am but a beggar brāhmaṇa, and you are my maintainer.

'''[[CC Antya 5.62|Antya 5.62]]:''' "I do not know how to inquire, for I do not know what is good and what is bad. Seeing me to be poor in knowledge, kindly speak whatever is good for me by your own good will."

'''[[CC Antya 5.63|Antya 5.63]]:''' Thereupon Rāmānanda Rāya gradually began speaking on topics of Kṛṣṇa. Thus the ocean of the transcendental mellows of those topics became agitated.

'''[[CC Antya 5.64|Antya 5.64]]:''' He began personally posing questions and then answering them with conclusive statements. When afternoon came, the topics still did not end.

'''[[CC Antya 5.65|Antya 5.65]]:''' The speaker and listener spoke and heard in ecstatic love. Thus they forgot their bodily consciousness. How, then, could they perceive the end of the day?

'''[[CC Antya 5.66|Antya 5.66]]:''' The servant informed them, "The day has already ended." Then Rāmānanda Rāya ended his discourses about Kṛṣṇa.

'''[[CC Antya 5.67|Antya 5.67]]:''' Rāmānanda Rāya paid great respect to Pradyumna Miśra and bade him farewell. Pradyumna Miśra said, "I have become very satisfied." He then began to dance.

'''[[CC Antya 5.68|Antya 5.68]]:''' After returning home, Pradyumna Miśra bathed and ate his meal. In the evening he came to see the lotus feet of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 5.69|Antya 5.69]]:''' In great happiness he worshiped the lotus feet of Śrī Caitanya Mahāprabhu. The Lord inquired, "Have you heard topics about Kṛṣṇa?"

'''[[CC Antya 5.70|Antya 5.70]]:''' Pradyumna Miśra said, "My dear Lord, You have made me extremely obliged to You because You have drowned me in a nectarean ocean of talks about Kṛṣṇa.

'''[[CC Antya 5.71|Antya 5.71]]:''' "I cannot properly describe the discourses of Rāmānanda Rāya, for he is not an ordinary human being. He is fully absorbed in the devotional service of the Lord.

'''[[CC Antya 5.72|Antya 5.72]]:''' "There is one other thing Rāmānanda Rāya said to me: 'Do not consider me the speaker in these talks about Kṛṣṇa.

'''[[CC Antya 5.73|Antya 5.73]]:''' "'Whatever I speak is personally spoken by Lord Śrī Caitanya Mahāprabhu. Like a stringed instrument, I vibrate whatever He causes me to speak.

'''[[CC Antya 5.74|Antya 5.74]]:''' "'In this way the Lord speaks through my mouth to preach the cult of Kṛṣṇa consciousness. Within the world, who will understand this pastime of the Lord's?'

'''[[CC Antya 5.75|Antya 5.75]]:''' "What I have heard from Rāmānanda Rāya is like a nectarean ocean of discourses about Kṛṣṇa. Even the demigods, beginning with Lord Brahmā, cannot understand all these topics.

'''[[CC Antya 5.76|Antya 5.76]]:''' "My dear Lord, You have made me drink this transcendental nectar of kṛṣṇa-kathā. Therefore I am sold to Your lotus feet, life after life."

'''[[CC Antya 5.77|Antya 5.77]]:''' Śrī Caitanya Mahāprabhu said, "Rāmānanda Rāya is a mine of great humility. Therefore he has attributed his own words to another's intelligence.

'''[[CC Antya 5.78|Antya 5.78]]:''' "This is a natural characteristic of those advanced in devotional service. They do not personally speak of their own good qualities."

'''[[CC Antya 5.79|Antya 5.79]]:''' I have described but a fraction of the transcendental attributes of Rāmānanda Rāya, as revealed when he instructed Pradyumna Miśra.

'''[[CC Antya 5.80|Antya 5.80]]:''' Although Rāmānanda Rāya was a householder, he was not under the control of the six kinds of bodily changes. Although apparently a pounds-and-shillings man, he advised even persons in the renounced order.

'''[[CC Antya 5.81|Antya 5.81]]:''' To demonstrate the transcendental attributes of Rāmānanda Rāya, Śrī Caitanya Mahāprabhu sent Pradyumna Miśra to hear discourses about Kṛṣṇa from him.

'''[[CC Antya 5.82|Antya 5.82]]:''' The Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu, knows very well how to demonstrate the qualities of His devotees. Therefore, acting like an artistic painter, He does so in various ways and considers this His personal profit.

'''[[CC Antya 5.83|Antya 5.83]]:''' There is yet another characteristic of Lord Śrī Caitanya Mahāprabhu. O devotees, listen carefully to how He manifests His opulence and characteristics, although they are exceptionally deep.

'''[[CC Antya 5.84|Antya 5.84]]:''' To vanquish the false pride of so-called renunciants and learned scholars, He spreads real religious principles, even through a śūdra, or lowborn, fourth-class man.

'''[[CC Antya 5.85|Antya 5.85]]:''' Śrī Caitanya Mahāprabhu preached about devotional service, ecstatic love and the Absolute Truth by making Rāmānanda Rāya, a gṛhastha born in a low family, the speaker. Then Śrī Caitanya Mahāprabhu Himself, the exalted brāhmaṇa-sannyāsī, and Pradyumna Miśra, the purified brāhmaṇa, both became the hearers of Rāmānanda Rāya.

'''[[CC Antya 5.86|Antya 5.86]]:''' Śrī Caitanya Mahāprabhu exhibited the glories of the holy name of the Lord through Haridāsa Ṭhākura, who was born in a Muslim family. Similarly, He exhibited the essence of devotional service through Sanātana Gosvāmī, who had almost been converted into a Muslim.

'''[[CC Antya 5.87|Antya 5.87]]:''' Also, the Lord fully exhibited the ecstatic love and transcendental pastimes of Vṛndāvana through Śrīla Rūpa Gosvāmī. Considering all this, who can understand the deep plans of Lord Śrī Caitanya Mahāprabhu?

'''[[CC Antya 5.88|Antya 5.88]]:''' The activities of Śrī Caitanya Mahāprabhu are just like an ocean of nectar. Even a drop of this ocean can inundate all the three worlds.

'''[[CC Antya 5.89|Antya 5.89]]:''' O devotees, relish daily the nectar of Śrī Caitanya-caritāmṛta and the pastimes of Śrī Caitanya Mahāprabhu, for by doing so one can merge in transcendental bliss and attain full knowledge of devotional service.

'''[[CC Antya 5.90|Antya 5.90]]:''' Thus Lord Śrī Caitanya Mahāprabhu, accompanied by His associates, His pure devotees, enjoyed transcendental bliss in Jagannātha Purī [Nīlācala] by preaching the bhakti cult in many ways.

'''[[CC Antya 5.91|Antya 5.91]]:''' A brāhmaṇa from Bengal wrote a drama about the characteristics of Śrī Caitanya Mahāprabhu and came with his manuscript to induce the Lord to hear it.

'''[[CC Antya 5.92|Antya 5.92]]:''' The brāhmaṇa was acquainted with Bhagavān Ācārya, one of the devotees of Śrī Caitanya Mahāprabhu. Therefore after meeting him at Jagannātha Purī, the brāhmaṇa made his residence at Bhagavān Ācārya's home.

'''[[CC Antya 5.93|Antya 5.93]]:''' First the brāhmaṇa induced Bhagavān Ācārya to hear the drama, and then many other devotees joined Bhagavān Ācārya in listening to it.

'''[[CC Antya 5.94|Antya 5.94]]:''' All the Vaiṣṇavas praised the drama, saying, "Very good, very good." They also desired that Śrī Caitanya Mahāprabhu hear the drama.

'''[[CC Antya 5.95|Antya 5.95]]:''' Customarily, anyone who composed a song, verse, literary composition or poem about Śrī Caitanya Mahāprabhu first had to bring it to Svarūpa Dāmodara Gosvāmī to be heard.

'''[[CC Antya 5.96|Antya 5.96]]:''' If passed by Svarūpa Dāmodara Gosvāmī, it could be presented for Śrī Caitanya Mahāprabhu to hear.

'''[[CC Antya 5.97|Antya 5.97]]:''' If there were a hint that transcendental mellows overlapped in a manner contrary to the principles of the bhakti cult, Śrī Caitanya Mahāprabhu would not tolerate it and would become very angry.

'''[[CC Antya 5.98|Antya 5.98]]:''' Therefore Śrī Caitanya Mahāprabhu would not hear anything before Svarūpa Dāmodara heard it first. The Lord made this etiquette a regulative principle.

'''[[CC Antya 5.99|Antya 5.99]]:''' Bhagavān Ācārya submitted to Svarūpa Dāmodara Gosvāmī, "A good brāhmaṇa has prepared a drama about Śrī Caitanya Mahāprabhu that appears exceptionally well composed.

'''[[CC Antya 5.100|Antya 5.100]]:''' "First you hear it, and if it is acceptable to your mind, I shall request Śrī Caitanya Mahāprabhu to hear it."

'''[[CC Antya 5.101|Antya 5.101]]:''' Svarūpa Dāmodara Gosvāmī replied, "Dear Bhagavān Ācārya, you are a very liberal cowherd boy. Sometimes the desire awakens within you to hear any kind of poetry.

'''[[CC Antya 5.102|Antya 5.102]]:''' "In the writings of so-called poets there is generally a possibility of overlapping transcendental mellows. When the mellows thus go against the conclusive understanding, no one likes to hear such poetry.

'''[[CC Antya 5.103|Antya 5.103]]:''' "A so-called poet who has no knowledge of transcendental mellows and the overlapping of transcendental mellows cannot cross the ocean of the conclusions of devotional service.

'''[[CC Antya 5.104-105|Antya 5.104-105]]:''' "A poet who does not know the grammatical regulative principles, who is unfamiliar with metaphorical ornaments, especially those employed in drama, and who does not know how to present the pastimes of Lord Kṛṣṇa is condemned. Moreover, the pastimes of Śrī Caitanya Mahāprabhu are especially difficult to understand.

'''[[CC Antya 5.106|Antya 5.106]]:''' "One who has accepted the lotus feet of Śrī Caitanya Mahāprabhu as his life and soul can describe the pastimes of Lord Kṛṣṇa or the pastimes of Lord Śrī Caitanya Mahāprabhu.

'''[[CC Antya 5.107|Antya 5.107]]:''' "Hearing the poetry of a person who has no transcendental knowledge and who writes about the relationships between man and woman simply causes unhappiness, whereas hearing the words of a devotee fully absorbed in ecstatic love causes great happiness.

'''[[CC Antya 5.108|Antya 5.108]]:''' "The standard for writing dramas has been set by Rūpa Gosvāmī. If a devotee hears the introductory portions of his two dramas, they enhance his transcendental pleasure."

'''[[CC Antya 5.109|Antya 5.109]]:''' Despite the explanation of Svarūpa Dāmodara, Bhagavān Ācārya requested, "Please hear the drama once. If you hear it, you can consider whether it is good or bad."

'''[[CC Antya 5.110|Antya 5.110]]:''' For two or three days Bhagavān Ācārya continually asked Svarūpa Dāmodara Gosvāmī to hear the poetry. Because of his repeated requests, Svarūpa Dāmodara Gosvāmī wanted to hear the poetry written by the brāhmaṇa from Bengal.

'''[[CC Antya 5.111|Antya 5.111]]:''' Svarūpa Dāmodara Gosvāmī sat down with other devotees to hear the poetry, and then the poet began to read the introductory verse.

'''[[CC Antya 5.112|Antya 5.112]]:''' "The Supreme Personality of Godhead has assumed a golden complexion and has become the soul of the body named Lord Jagannātha, whose blooming lotus eyes are widely expanded. Thus He has appeared in Jagannātha Purī and brought dull matter to life. May that Lord, Śrī Kṛṣṇa Caitanyadeva, bestow all good fortune upon you."

'''[[CC Antya 5.113|Antya 5.113]]:''' When everyone present heard the verse, they all commended the poet, but Svarūpa Dāmodara Gosvāmī requested him, "Kindly explain this verse."

'''[[CC Antya 5.114|Antya 5.114]]:''' The poet said, "Lord Jagannātha is a most beautiful body, and Śrī Caitanya Mahāprabhu, who is exceptionally grave, is the owner of that body.

'''[[CC Antya 5.115|Antya 5.115]]:''' "Śrī Caitanya Mahāprabhu has appeared here in Nīlācala [Jagannātha Purī] to spiritualize the entire dull material world."

'''[[CC Antya 5.116|Antya 5.116]]:''' Hearing this, everyone present was greatly happy. But Svarūpa Dāmodara, who alone was very unhappy, began to speak in great anger.

'''[[CC Antya 5.117|Antya 5.117]]:''' "You are a fool," he said. "You have brought ill fortune upon yourself, for you have no knowledge of the existence of the two Lords, Jagannāthadeva and Śrī Caitanya Mahāprabhu, nor have you faith in Them.

'''[[CC Antya 5.118|Antya 5.118]]:''' "Lord Jagannātha is completely spiritual and full of transcendental bliss, but you have compared Him to a dull, destructible body composed of the inert, external energy of the Lord.

'''[[CC Antya 5.119|Antya 5.119]]:''' "You have calculated Śrī Caitanya Mahāprabhu, who is the Supreme Personality of Godhead, full in six opulences, to be on the level of an ordinary living being. Instead of knowing Him as the supreme fire, you have accepted Him as a spark."

'''[[CC Antya 5.120|Antya 5.120]]:''' Svarūpa Dāmodara continued, "Because you have committed an offense to Lord Jagannātha and Śrī Caitanya Mahāprabhu, you will attain a hellish destination. You do not know how to describe the Absolute Truth, but nevertheless you have tried to do so. Therefore you must be condemned.

'''[[CC Antya 5.121|Antya 5.121]]:''' "You are in complete illusion, for you have distinguished between the body and the soul of His Lordship [Lord Jagannātha or Śrī Caitanya Mahāprabhu]. That is a great offense.

'''[[CC Antya 5.122|Antya 5.122]]:''' "At no time is there a distinction between the body and the soul of the Supreme Personality of Godhead. His personal identity and His body are made of blissful spiritual energy. There is no distinction between them.

'''[[CC Antya 5.123|Antya 5.123]]:''' "'There is no distinction between the body and the soul of the Supreme Personality of Godhead at any time.'

'''[[CC Antya 5.124-125|Antya 5.124-125]]:''' "'O my Lord, I do not see a form superior to Your present form of eternal bliss and knowledge. In Your impersonal Brahman effulgence in the spiritual sky, there is no occasional change and no deterioration of internal potency. I surrender unto You because, whereas I am proud of my material body and senses, Your Lordship is the cause of the cosmic manifestation. Yet You are untouched by matter."'This present form, or any transcendental form expanded by the Supreme Personality of Godhead, Śrī Kṛṣṇa, is equally auspicious for all the universes. Since You have manifested this eternal personal form, upon whom Your devotees meditate, I therefore offer my respectful obeisances unto You. Those who are destined to be dispatched to the path of hell neglect Your personal form because of speculating on material topics.'

'''[[CC Antya 5.126|Antya 5.126]]:''' "Whereas Kṛṣṇa, the Absolute Truth, the Supreme Personality of Godhead, is full of transcendental bliss, possesses all six spiritual opulences in full, and is the master of the material energy, the small conditioned soul, who is always unhappy, is the servant of the material energy.

'''[[CC Antya 5.127|Antya 5.127]]:''' "'The Supreme Personality of Godhead, the supreme controller, is always full of transcendental bliss and is accompanied by the potencies known as hlādinī and samvit. The conditioned soul, however, is always covered by ignorance and embarrassed by the threefold miseries of life. Thus he is a treasure house of all kinds of tribulations.'"

'''[[CC Antya 5.128|Antya 5.128]]:''' Hearing this explanation, all the members of the assembly were struck with wonder. "Svarūpa Dāmodara Gosvāmī has spoken the real truth," they admitted. "The brāhmaṇa from Bengal has committed an offense by wrongly describing Lord Jagannātha and Lord Śrī Caitanya Mahāprabhu."

'''[[CC Antya 5.129|Antya 5.129]]:''' When the Bengali poet heard this chastisement from Svarūpa Dāmodara Gosvāmī, he was ashamed, fearful and astonished. Indeed, being like a duck in a society of white swans, he could not say anything.

'''[[CC Antya 5.130|Antya 5.130]]:''' Seeing the poet's unhappiness, Svarūpa Dāmodara Gosvāmī, who was naturally very kindhearted, advised him so that he could derive some benefit.

'''[[CC Antya 5.131|Antya 5.131]]:''' "If you want to understand Śrīmad-Bhāgavatam," he said, "you must approach a self-realized Vaiṣṇava and hear from him. You can do this when you have completely taken shelter of the lotus feet of Śrī Caitanya Mahāprabhu."

'''[[CC Antya 5.132|Antya 5.132]]:''' Svarūpa Dāmodara continued, "Associate regularly with the devotees of Śrī Caitanya Mahāprabhu, for then only will you understand the waves of the ocean of devotional service.

'''[[CC Antya 5.133|Antya 5.133]]:''' "Only if you follow the principles of Śrī Caitanya Mahāprabhu and His devotees will your learning be successful. Then you will be able to write about the transcendental pastimes of Kṛṣṇa without material contamination.

'''[[CC Antya 5.134|Antya 5.134]]:''' "You have composed this introductory verse to your great satisfaction, but the meaning you have expressed is contaminated by offenses to both Lord Jagannātha and Śrī Caitanya Mahāprabhu.

'''[[CC Antya 5.135|Antya 5.135]]:''' "You have written something irregular, not knowing the regulative principles, but the goddess of learning, Sarasvatī, has used your words to offer her prayers to the Supreme Lord.

'''[[CC Antya 5.136|Antya 5.136]]:''' "Sometimes demons, and even Lord Indra, the King of heaven, chastised Kṛṣṇa, but mother Sarasvatī, taking advantage of their words, offered prayers to the Lord.

'''[[CC Antya 5.137|Antya 5.137]]:''' [Lord Indra said:] "This Kṛṣṇa, who is an ordinary human being, is talkative, childish, impudent and ignorant, although He thinks Himself very learned. The cowherd men in Vṛndāvana have offended me by accepting Him. This has not been greatly appreciated by me."

'''[[CC Antya 5.138|Antya 5.138]]:''' "Indra, the King of heaven, being too proud of his heavenly opulences, became like a madman. Thus bereft of his intelligence, he could not restrain himself from speaking nonsensically about Kṛṣṇa.

'''[[CC Antya 5.139|Antya 5.139]]:''' "Thus Indra thought, 'I have properly chastised Kṛṣṇa and defamed Him.' But Sarasvatī, the goddess of learning, took this opportunity to offer prayers to Kṛṣṇa.

'''[[CC Antya 5.140|Antya 5.140]]:''' "The word 'vācāla' is used to refer to a person who can speak according to Vedic authority, and the word 'bāliśa' means 'innocent.' Kṛṣṇa spoke the Vedic knowledge, yet He always presents Himself as a prideless, innocent boy.

'''[[CC Antya 5.141|Antya 5.141]]:''' "When there is no one else to receive obeisances, one may be called 'anamra,' or one who offers obeisances to no one. This is the meaning of the word 'stabdha.' And because no one is found to be more learned than Kṛṣṇa, He may be called 'ajña,' indicating that nothing is unknown to Him.

'''[[CC Antya 5.142|Antya 5.142]]:''' "The word 'paṇḍita-mānī' can be used to indicate that Kṛṣṇa is honored even by learned scholars. Nevertheless, because of affection for His devotees, Kṛṣṇa appears like an ordinary human being and may therefore be called 'martya.'

'''[[CC Antya 5.143|Antya 5.143]]:''' "The demon Jarāsandha chastised Kṛṣṇa, saying, 'You are the lowest of human beings. I shall not fight with You, for You killed Your own relatives.'

'''[[CC Antya 5.144|Antya 5.144]]:''' "Mother Sarasvatī takes 'puruṣādhama' to mean 'puruṣottama,' 'He to whom all men are subordinate.'

'''[[CC Antya 5.145|Antya 5.145]]:''' "Nescience, or māyā, may be called 'bandhu' because she entangles everyone in the material world. Therefore by using the word 'bandhu-han,' mother Sarasvatī says that Lord Kṛṣṇa is the vanquisher of māyā.

'''[[CC Antya 5.146|Antya 5.146]]:''' "Śiśupāla also blasphemed Kṛṣṇa in this way, but the goddess of learning, Sarasvatī, offered her prayers to Kṛṣṇa even by his words.

'''[[CC Antya 5.147|Antya 5.147]]:''' "In that way, although your verse is blasphemous according to your meaning, mother Sarasvatī has taken advantage of it to offer prayers to the Lord.

'''[[CC Antya 5.148|Antya 5.148]]:''' "There is no difference between Lord Jagannātha and Kṛṣṇa, but here Lord Jagannātha is fixed as the Absolute Person appearing in wood. Therefore He does not move.

'''[[CC Antya 5.149|Antya 5.149]]:''' "Thus Lord Jagannātha and Śrī Caitanya Mahāprabhu, although appearing as two, are one because They are both Kṛṣṇa, who is one alone.

'''[[CC Antya 5.150|Antya 5.150]]:''' "The supreme desire to deliver the entire world meets in the two of Them, and for that reason also They are one and the same.

'''[[CC Antya 5.151|Antya 5.151]]:''' "To deliver all the materially contaminated people of the world, that same Kṛṣṇa has descended in the moving form of Lord Śrī Caitanya Mahāprabhu.

'''[[CC Antya 5.152|Antya 5.152]]:''' "By visiting Lord Jagannātha one is freed from material existence, but not all men of all countries can come or be admitted here in Jagannātha Purī.

'''[[CC Antya 5.153|Antya 5.153]]:''' "Śrī Caitanya Mahāprabhu, however, moves from one country to another, personally or by His representative. Thus He, as the moving Brahman, delivers all the people of the world.

'''[[CC Antya 5.154|Antya 5.154]]:''' "Thus I have explained the meaning intended by mother Sarasvatī, the goddess of learning. It is your great fortune that you have described Lord Jagannātha and Lord Śrī Caitanya Mahāprabhu in that way.

'''[[CC Antya 5.155|Antya 5.155]]:''' "Sometimes it so happens that one who wants to chastise Kṛṣṇa utters the holy name, and thus the holy name becomes the cause of his liberation."

'''[[CC Antya 5.156|Antya 5.156]]:''' Upon hearing this proper explanation by Svarūpa Dāmodara Gosvāmī, the Bengali poet fell down at the feet of all the devotees and took shelter of them with a straw in his mouth.

'''[[CC Antya 5.157|Antya 5.157]]:''' Thereupon all the devotees accepted his association. Explaining his humble behavior, they introduced him to Śrī Caitanya Mahāprabhu.

'''[[CC Antya 5.158|Antya 5.158]]:''' By the mercy of the devotees of Lord Śrī Caitanya Mahāprabhu, that poet from Bengal gave up all other activities and stayed with them at Jagannātha Purī. Who can explain the mercy of the devotees of Śrī Caitanya Mahāprabhu?

'''[[CC Antya 5.159|Antya 5.159]]:''' I have thus described the narration concerning Pradyumna Miśra and how, following the order of Śrī Caitanya Mahāprabhu, he listened to discourses about Kṛṣṇa spoken by Rāmānanda Rāya.

'''[[CC Antya 5.160|Antya 5.160]]:''' Within the narration I have explained the glorious characteristics of Śrī Rāmānanda Rāya, through whom Śrī Caitanya Mahāprabhu personally described the limits of ecstatic love for Kṛṣṇa.

'''[[CC Antya 5.161|Antya 5.161]]:''' In the course of the narration, I have also told about the drama by the poet from Bengal. Although he was ignorant, because of his faith and humility he nevertheless obtained shelter at the lotus feet of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 5.162|Antya 5.162]]:''' The pastimes of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu are the essence of nectar. From the stream of one of His pastimes flow hundreds and thousands of branches.

'''[[CC Antya 5.163|Antya 5.163]]:''' Anyone who reads and hears these pastimes with faith and love can understand the truth about devotional service, devotees and the transcendental mellows of the pastimes of Lord Śrī Caitanya Mahāprabhu.

'''[[CC Antya 5.164|Antya 5.164]]:''' Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.

<div style="float:right">[[File:Go-previous.png|link=CC Antya 4|Antya-līlā 4]] '''[[CC Antya 4|Antya-līlā 4]] - [[CC Antya 6|Antya-līlā 6]]''' [[File:Go-next.png|link=CC Antya 6|Antya-līlā 6]]</div>

CC Antya 4

2021-05-05T10:53:35Z

Nirmal:

[[Category:Sri Caitanya-caritamrta - Antya-lila Chapter 04|1]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Antya|Antya-līlā]], Chapter 4: Sanātana Gosvāmī Visits the Lord at Jagannātha Purī'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Antya 3|Antya-līlā 3]] '''[[CC Antya 3|Antya-līlā 3]] - [[CC Antya 5|Antya-līlā 5]]''' [[File:Go-next.png|link=CC Antya 5|Antya-līlā 5]]</div>

'''[[CC Antya 4 Summary|Antya 4 Summary]]'''

'''[[CC Antya 4.1|Antya 4.1]]:''' When Sanātana Gosvāmī returned from Vṛndāvana, Śrī Caitanya Mahāprabhu affectionately saved him from his determination to commit suicide. Then, after testing him, Śrī Caitanya Mahāprabhu purified his body.

'''[[CC Antya 4.2|Antya 4.2]]:''' All glories to Lord Caitanya! All glories to Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of Lord Śrī Caitanya Mahāprabhu!

'''[[CC Antya 4.3|Antya 4.3]]:''' When Śrīla Rūpa Gosvāmī returned from Jagannātha Purī to Bengal, Sanātana Gosvāmī went from Mathurā to Jagannātha Purī to see Śrī Caitanya Mahāprabhu.

'''[[CC Antya 4.4|Antya 4.4]]:''' Sanātana Gosvāmī walked alone on the path through the Jhārikhaṇḍa forest in central India. Sometimes he fasted, and sometimes he would eat.

'''[[CC Antya 4.5|Antya 4.5]]:''' Because of bad water in the Jhārikhaṇḍa forest and because of fasting, Sanātana Gosvāmī contracted a disease that made his body itch. Thus he was afflicted with itching sores from which fluid oozed.

'''[[CC Antya 4.6|Antya 4.6]]:''' In disappointment, Sanātana Gosvāmī considered, "I am of a low caste, and my body is useless for devotional service.

'''[[CC Antya 4.7|Antya 4.7]]:''' "When I go to Jagannātha Purī, I shall not be able to see Lord Jagannātha, nor shall I always be able to see Śrī Caitanya Mahāprabhu.

'''[[CC Antya 4.8|Antya 4.8]]:''' "I have heard that the residential quarters of Śrī Caitanya Mahāprabhu are near the temple of Jagannātha. But I shall not have the power to go near the temple.

'''[[CC Antya 4.9|Antya 4.9]]:''' "The servants of Lord Jagannātha generally move about tending to their duties, but if they touch me I shall be an offender.

'''[[CC Antya 4.10|Antya 4.10]]:''' "Therefore if I sacrifice this body in a good place, my unhappiness will be mitigated and I shall attain an exalted destination.

'''[[CC Antya 4.11|Antya 4.11]]:''' "During the Ratha-yātrā festival, when Lord Jagannātha comes out of the temple, I shall give up this body under the wheel of His car.

'''[[CC Antya 4.12|Antya 4.12]]:''' "After seeing Lord Jagannātha, I shall give up my body under the wheel of the car in the presence of Śrī Caitanya Mahāprabhu. This will be the highest benediction of my life."

'''[[CC Antya 4.13|Antya 4.13]]:''' Having made this resolution, Sanātana Gosvāmī went to Nīlācala, where he asked directions from people and approached the residence of Haridāsa Ṭhākura.

'''[[CC Antya 4.14|Antya 4.14]]:''' He offered his respects to the lotus feet of Haridāsa Ṭhākura, who knew him and thus embraced him.

'''[[CC Antya 4.15|Antya 4.15]]:''' Sanātana Gosvāmī was very eager to see the lotus feet of Śrī Caitanya Mahāprabhu. Therefore Haridāsa Ṭhākura said, "The Lord is coming here very soon."

'''[[CC Antya 4.16|Antya 4.16]]:''' At that very moment, Śrī Caitanya Mahāprabhu, after visiting the temple of Jagannātha to see the offering of upala-bhoga [morning refreshments], came with His other devotees to see Haridāsa Ṭhākura.

'''[[CC Antya 4.17|Antya 4.17]]:''' Seeing Śrī Caitanya Mahāprabhu, both Haridāsa Ṭhākura and Sanātana Gosvāmī immediately fell flat like rods to offer obeisances. The Lord then lifted Haridāsa and embraced him.

'''[[CC Antya 4.18|Antya 4.18]]:''' Haridāsa Ṭhākura said to Śrī Caitanya Mahāprabhu, "Here is Sanātana Gosvāmī offering his obeisances." Seeing Sanātana Gosvāmī, the Lord was greatly surprised.

'''[[CC Antya 4.19|Antya 4.19]]:''' When Śrī Caitanya Mahāprabhu came forward to embrace him, Sanātana backed away and spoke as follows.

'''[[CC Antya 4.20|Antya 4.20]]:''' "My Lord, please do not touch me. I fall at Your lotus feet. I am the lowest of men, having been born of a low caste. Besides that, I have infections on my body."

'''[[CC Antya 4.21|Antya 4.21]]:''' Śrī Caitanya Mahāprabhu, however, embraced Sanātana Gosvāmī by force. Thus the moisture oozing from the itching sores touched the transcendental body of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 4.22|Antya 4.22]]:''' The Lord introduced all the devotees to Sanātana Gosvāmī, who offered his respectful obeisances unto the lotus feet of them all.

'''[[CC Antya 4.23|Antya 4.23]]:''' The Lord and His devotees sat on a raised platform, and below that sat Haridāsa Ṭhākura and Sanātana Gosvāmī.

'''[[CC Antya 4.24|Antya 4.24]]:''' Śrī Caitanya Mahāprabhu inquired from Sanātana about news of his well-being. Sanātana replied, "Everything is auspicious because I have seen Your lotus feet."

'''[[CC Antya 4.25|Antya 4.25]]:''' When the Lord asked about all the Vaiṣṇavas at Mathurā, Sanātana Gosvāmī informed Him of their good health and fortune.

'''[[CC Antya 4.26|Antya 4.26]]:''' Śrī Caitanya Mahāprabhu informed Sanātana Gosvāmī, "Śrīla Rūpa Gosvāmī was here for ten months. He left for Bengal just ten days ago.

'''[[CC Antya 4.27|Antya 4.27]]:''' "Your brother Anupama is now dead. He was a very good devotee who had firm conviction in Raghunātha [Lord Rāmacandra]."

'''[[CC Antya 4.28|Antya 4.28]]:''' Sanātana Gosvāmī said, "I was born in a low family, for my family commits all kinds of irreligious acts that violate the scriptural injunctions.

'''[[CC Antya 4.29|Antya 4.29]]:''' "My Lord, without hatred for my family You have accepted me as Your servant. Only by Your mercy is there good fortune in my family.

'''[[CC Antya 4.30|Antya 4.30]]:''' "From the very beginning of his childhood, my younger brother Anupama was a great devotee of Raghunātha [Lord Rāmacandra], and he worshiped Him with great determination.

'''[[CC Antya 4.31|Antya 4.31]]:''' "He always chanted the holy name of Raghunātha and meditated upon Him. He continuously heard about the activities of the Lord from the Rāmāyaṇa and chanted about them.

'''[[CC Antya 4.32|Antya 4.32]]:''' "Rūpa and I are his elder brothers. He stayed with us continuously.

'''[[CC Antya 4.33|Antya 4.33]]:''' "He heard Śrīmad-Bhāgavatam and talks about Lord Kṛṣṇa with us, and both of us examined him.

'''[[CC Antya 4.34|Antya 4.34]]:''' "'Dear Vallabha,' we said, 'please hear from us. Lord Kṛṣṇa is supremely attractive. His beauty, sweetness and pastimes of love are without limit.

'''[[CC Antya 4.35|Antya 4.35]]:''' "'Engage yourself in devotional service to Kṛṣṇa with the two of us. We three brothers shall stay together and enjoy discussing the pastimes of Lord Kṛṣṇa.'

'''[[CC Antya 4.36|Antya 4.36]]:''' "In this way we spoke to him again and again, and because of this persuasion and his respect for us, his mind turned somewhat toward our instructions.

'''[[CC Antya 4.37|Antya 4.37]]:''' "Vallabha replied, 'My dear brothers, how can I disobey your orders? Initiate me into the Kṛṣṇa mantra so that I may perform devotional service to Lord Kṛṣṇa.'

'''[[CC Antya 4.38|Antya 4.38]]:''' "After saying this, at night he began to think, 'How shall I give up the lotus feet of Lord Raghunātha?'

'''[[CC Antya 4.39|Antya 4.39]]:''' "He stayed up all night and cried. In the morning, he came to us and submitted the following plea.

'''[[CC Antya 4.40|Antya 4.40]]:''' "'I have sold my head at the lotus feet of Lord Rāmacandra. I cannot take it away. That would be too painful for me.

'''[[CC Antya 4.41|Antya 4.41]]:''' "'The two of you please be merciful to me and order me in such a way that life after life I may serve the lotus feet of Lord Raghunātha.

'''[[CC Antya 4.42|Antya 4.42]]:''' "'It is impossible for me to give up the lotus feet of Lord Raghunātha. When I even think of giving them up, my heart breaks.'

'''[[CC Antya 4.43|Antya 4.43]]:''' "Upon hearing this, we each embraced him and encouraged him by saying, 'You are a great saintly devotee, for your determination in devotional service is fixed.' In this way we praised him.

'''[[CC Antya 4.44|Antya 4.44]]:''' "My dear Lord, the family upon which You bestow even a little mercy is always fortunate, for such mercy makes all miseries disappear."

'''[[CC Antya 4.45|Antya 4.45]]:''' Śrī Caitanya Mahāprabhu said, "There was a similar incident concerning Murāri Gupta. Formerly I examined him, and his determination was similar.

'''[[CC Antya 4.46|Antya 4.46]]:''' "Glorious is that devotee who does not give up the shelter of his Lord, and glorious is that Lord who does not abandon His servant.

'''[[CC Antya 4.47|Antya 4.47]]:''' "If by chance a servant falls down and goes somewhere else, glorious is that master who captures him and brings him back by the hair.

'''[[CC Antya 4.48|Antya 4.48]]:''' "It is very good that you have arrived here. Now stay in this room with Haridāsa Ṭhākura.

'''[[CC Antya 4.49|Antya 4.49]]:''' "Both of you are expert in understanding the mellows of Lord Kṛṣṇa's devotional service. Therefore you should both continue relishing the taste for such activities and chanting the Hare Kṛṣṇa mahā-mantra."

'''[[CC Antya 4.50|Antya 4.50]]:''' Having said this, Śrī Caitanya Mahāprabhu got up and left, and through Govinda He sent prasādam for them to eat.

'''[[CC Antya 4.51|Antya 4.51]]:''' In this way, Sanātana Gosvāmī stayed under the care of Śrī Caitanya Mahāprabhu. He would see the wheel on the pinnacle of the Jagannātha temple and offer respectful obeisances.

'''[[CC Antya 4.52|Antya 4.52]]:''' Every day Śrī Caitanya Mahāprabhu would go there to meet these two stalwart devotees and discuss topics of Kṛṣṇa with them for some time.

'''[[CC Antya 4.53|Antya 4.53]]:''' The offerings of prasādam in the temple of Lord Jagannātha were of the highest quality. Śrī Caitanya Mahāprabhu would bring this prasādam and deliver it to the two devotees.

'''[[CC Antya 4.54|Antya 4.54]]:''' One day when the Lord came to meet them, He suddenly began speaking to Sanātana Gosvāmī.

'''[[CC Antya 4.55|Antya 4.55]]:''' "My dear Sanātana," He said, "if I could attain Kṛṣṇa by committing suicide, I would certainly give up millions of bodies without a moment's hesitation.

'''[[CC Antya 4.56|Antya 4.56]]:''' "You should know that one cannot attain Kṛṣṇa simply by giving up the body. Kṛṣṇa is attainable by devotional service. There is no other means for attaining Him.

'''[[CC Antya 4.57|Antya 4.57]]:''' "Acts such as suicide are influenced by the mode of ignorance, and in ignorance and passion one cannot understand who Kṛṣṇa is.

'''[[CC Antya 4.58|Antya 4.58]]:''' "Unless one discharges devotional service, one cannot awaken one's dormant love for Kṛṣṇa, and there is no means for attaining Him other than awakening that dormant love.

'''[[CC Antya 4.59|Antya 4.59]]:''' [The Supreme Personality of Godhead, Kṛṣṇa, said:] "My dear Uddhava, neither through aṣṭāńga-yoga [the mystic yoga system for controlling the senses], nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through austerities, charity or acceptance of sannyāsa can one satisfy Me as much as by developing unalloyed devotional service unto Me."

'''[[CC Antya 4.60|Antya 4.60]]:''' "Measures like suicide are causes for sin. A devotee never achieves shelter at Kṛṣṇa's lotus feet by such actions.

'''[[CC Antya 4.61|Antya 4.61]]:''' "Because of feelings of separation from Kṛṣṇa, an exalted devotee sometimes wants to give up his life. By such ecstatic love, however, one attains the audience of Kṛṣṇa, and at that time he cannot give up his body.

'''[[CC Antya 4.62|Antya 4.62]]:''' "One who is deeply in love with Kṛṣṇa cannot tolerate separation from the Lord. Therefore such a devotee always desires his own death.

'''[[CC Antya 4.63|Antya 4.63]]:''' "'O lotus-eyed one, great personalities like Lord Śiva desire to bathe in the dust of Your lotus feet to drive away ignorance. If I do not get the mercy of Your Lordship, I shall observe vows to reduce the duration of my life, and thus I shall give up bodies for hundreds of births if it is possible to get Your mercy in that way.'

'''[[CC Antya 4.64|Antya 4.64]]:''' "'O dear Kṛṣṇa, by Your smiling glances and melodious talk, You have awakened a fire of lusty desire in our hearts. Now You should extinguish that fire with a stream of nectar from Your lips by kissing us. Kindly do this. Otherwise, dear friend, the fire within our hearts will burn our bodies to ashes because of separation from You. Thus by meditation we shall claim shelter at Your lotus feet.'"

'''[[CC Antya 4.65|Antya 4.65]]:''' Caitanya Mahāprabhu told Sanātana Gosvāmī, "Give up all your nonsensical desires, for they are unfavorable for getting shelter at the lotus feet of Kṛṣṇa. Engage yourself in chanting and hearing. Then you will soon achieve the shelter of Kṛṣṇa without a doubt.

'''[[CC Antya 4.66|Antya 4.66]]:''' "A person born in a low family is not unfit for discharging devotional service to Lord Kṛṣṇa, nor is one fit for devotional service simply because he is born in an aristocratic family of brāhmaṇas.

'''[[CC Antya 4.67|Antya 4.67]]:''' "Anyone who takes to devotional service is exalted, whereas a nondevotee is always condemned and abominable. Therefore in the discharge of devotional service to the Lord, there is no consideration of the status of one's family.

'''[[CC Antya 4.68|Antya 4.68]]:''' "The Supreme Personality of Godhead, Kṛṣṇa, is always favorable to the humble and meek, but aristocrats, learned scholars and the wealthy are always proud of their positions.

'''[[CC Antya 4.69|Antya 4.69]]:''' "'One may be born in a brāhmaṇa family and have all twelve brahminical qualities, but if in spite of being thus qualified he is not devoted to the lotus feet of Lord Kṛṣṇa, who has a navel shaped like a lotus, he is not as good as a caṇḍāla who has dedicated his mind, words, activities, wealth and life to the service of the Lord. Simply to take birth in a brāhmaṇa family or to have brahminical qualities is not sufficient. One must be a pure devotee of the Lord. Thus if a śva-paca, or caṇḍāla, is a devotee, he delivers not only himself but his entire family as well, whereas a brāhmaṇa who is not a devotee but simply has brahminical qualifications cannot even purify himself, what to speak of his family.'

'''[[CC Antya 4.70|Antya 4.70]]:''' "Among the ways of executing devotional service, the nine prescribed methods are the best, for these processes have great potency to deliver Kṛṣṇa and ecstatic love for Him.

'''[[CC Antya 4.71|Antya 4.71]]:''' "Of the nine processes of devotional service, the most important is to always chant the holy name of the Lord. If one does so, avoiding the ten kinds of offenses, one very easily obtains the most valuable love of Godhead."

'''[[CC Antya 4.72|Antya 4.72]]:''' After hearing this, Sanātana Gosvāmī was exceedingly astonished. He could understand, "My decision to commit suicide has not been greatly appreciated by Śrī Caitanya Mahāprabhu."

'''[[CC Antya 4.73|Antya 4.73]]:''' Sanātana Gosvāmī concluded, "Lord Śrī Caitanya Mahāprabhu, who knows everything — past, present and future — has forbidden me to commit suicide." He then fell down, touching the lotus feet of the Lord, and spoke to Him as follows.

'''[[CC Antya 4.74|Antya 4.74]]:''' "My Lord, You are the omniscient, merciful, independent Supreme Lord. Exactly like an instrument of wood, I dance as You make me do so.

'''[[CC Antya 4.75|Antya 4.75]]:''' "I am lowborn. Indeed, I am the lowest. I am condemned, for I have all the characteristics of a sinful man. If You keep me alive, what will be the profit?"

'''[[CC Antya 4.76|Antya 4.76]]:''' Lord Śrī Caitanya Mahāprabhu said, "Your body is My property. You have already surrendered unto Me. Therefore you no longer have any claim to your body.

'''[[CC Antya 4.77|Antya 4.77]]:''' "Why should you want to destroy another's property? Can't you consider what is right and wrong?

'''[[CC Antya 4.78|Antya 4.78]]:''' "Your body is My principal instrument for executing many necessary functions. By your body I shall carry out many tasks.

'''[[CC Antya 4.79|Antya 4.79]]:''' "You shall have to ascertain the basic principles of a devotee, devotional service, love of Godhead, Vaiṣṇava duties and Vaiṣṇava characteristics.

'''[[CC Antya 4.80|Antya 4.80]]:''' "You will also have to explain Kṛṣṇa's devotional service, establish centers for cultivation of love of Kṛṣṇa, excavate lost places of pilgrimage and teach people how to adopt the renounced order.

'''[[CC Antya 4.81|Antya 4.81]]:''' "Mathurā-Vṛndāvana is My own very dear abode. I want to do many things there to preach Kṛṣṇa consciousness.

'''[[CC Antya 4.82|Antya 4.82]]:''' "By the order of My mother I am sitting here in Jagannātha Purī; therefore, I cannot go to Mathurā-Vṛndāvana to teach people how to live there according to religious principles.

'''[[CC Antya 4.83|Antya 4.83]]:''' "I have to do all this work through your body, but you want to give it up. How can I tolerate this?"

'''[[CC Antya 4.84|Antya 4.84]]:''' At that time Sanātana Gosvāmī said to Śrī Caitanya Mahāprabhu, "I offer my respectful obeisances unto You. No one can understand the deep ideas You plan within Your heart.

'''[[CC Antya 4.85|Antya 4.85]]:''' "A wooden doll chants and dances according to the direction of a magician but does not know how he is dancing and singing.

'''[[CC Antya 4.86|Antya 4.86]]:''' "My dear Lord, as You cause one to dance, he dances accordingly, but how he dances and who is causing him to dance he does not know."

'''[[CC Antya 4.87|Antya 4.87]]:''' Śrī Caitanya Mahāprabhu then said to Haridāsa Ṭhākura, "My dear Haridāsa, please hear Me. This gentleman wants to destroy another's property.

'''[[CC Antya 4.88|Antya 4.88]]:''' "One who is entrusted with another's property does not distribute it or use it for his own purposes. Therefore, tell him not to do such an unlawful thing."

'''[[CC Antya 4.89|Antya 4.89]]:''' Haridāsa Ṭhākura replied, "We are falsely proud of our capabilities. Actually we cannot understand Your deep intentions.

'''[[CC Antya 4.90|Antya 4.90]]:''' "Unless You inform us, we cannot understand what Your purpose is or what You want to do through whom.

'''[[CC Antya 4.91|Antya 4.91]]:''' "My dear Sir, since You, a great personality, have accepted Sanātana Gosvāmī, he is greatly fortunate; no one can be as fortunate as he."

'''[[CC Antya 4.92|Antya 4.92]]:''' Thus Śrī Caitanya Mahāprabhu embraced both Haridāsa Ṭhākura and Sanātana Gosvāmī and then got up and left to perform His noon duties.

'''[[CC Antya 4.93|Antya 4.93]]:''' "My dear Sanātana," Haridāsa Ṭhākura said, embracing him, "no one can find the limits of your good fortune.

'''[[CC Antya 4.94|Antya 4.94]]:''' "Śrī Caitanya Mahāprabhu has accepted your body as His own property. Therefore no one can equal you in good fortune.

'''[[CC Antya 4.95|Antya 4.95]]:''' "What Śrī Caitanya Mahāprabhu cannot do with His personal body He wants to do through you, and He wants to do it in Mathurā.

'''[[CC Antya 4.96|Antya 4.96]]:''' "Whatever the Supreme Personality of Godhead wants us to do will successfully be accomplished. This is your great fortune. That is my mature opinion.

'''[[CC Antya 4.97|Antya 4.97]]:''' "I can understand from the words of Śrī Caitanya Mahāprabhu that He wants you to write books about the conclusive decision of devotional service and about the regulative principles ascertained from the revealed scriptures.

'''[[CC Antya 4.98|Antya 4.98]]:''' "My body could not be used in the service of Śrī Caitanya Mahāprabhu. Therefore although it took birth in the land of India, this body has been useless."

'''[[CC Antya 4.99|Antya 4.99]]:''' Sanātana Gosvāmī replied, "O Haridāsa Ṭhākura, who is equal to you? You are one of the associates of Śrī Caitanya Mahāprabhu. Therefore you are the most fortunate.

'''[[CC Antya 4.100|Antya 4.100]]:''' "The mission of Śrī Caitanya Mahāprabhu, for which He has descended as an incarnation, is to spread the importance of chanting the holy name of the Lord. Now instead of personally doing so, He is spreading it through you.

'''[[CC Antya 4.101|Antya 4.101]]:''' "My dear sir, you are chanting the holy name 300,000 times daily and informing everyone of the importance of such chanting.

'''[[CC Antya 4.102|Antya 4.102]]:''' "Some behave very well but do not preach the cult of Kṛṣṇa consciousness, whereas others preach but do not behave properly.

'''[[CC Antya 4.103|Antya 4.103]]:''' "You simultaneously perform both duties in relation to the holy name by your personal behavior and by your preaching. Therefore you are the spiritual master of the entire world, for you are the most advanced devotee in the world."

'''[[CC Antya 4.104|Antya 4.104]]:''' In this way the two of them passed their time discussing subjects concerning Kṛṣṇa. Thus they enjoyed life together.

'''[[CC Antya 4.105|Antya 4.105]]:''' During the time of Ratha-yātrā, all the devotees arrived from Bengal to visit the car festival as they had done previously.

'''[[CC Antya 4.106|Antya 4.106]]:''' During the Ratha-yātrā festival, Śrī Caitanya Mahāprabhu again danced before the car of Jagannātha. When Sanātana Gosvāmī saw this, his mind was astonished.

'''[[CC Antya 4.107|Antya 4.107]]:''' The Lord's devotees from Bengal stayed at Jagannātha Purī during the four months of the rainy season, and Lord Śrī Caitanya Mahāprabhu introduced Sanātana Gosvāmī to them all.

'''[[CC Antya 4.108-110|Antya 4.108-110]]:''' Śrī Caitanya Mahāprabhu introduced Sanātana Gosvāmī to these and other selected devotees: Advaita Ācārya, Nityānanda Prabhu, Śrīvāsa Ṭhākura, Vakreśvara Paṇḍita, Vāsudeva Datta, Murāri Gupta, Rāghava Paṇḍita, Dāmodara Paṇḍita, Paramānanda Purī, Brahmānanda Bhāratī, Svarūpa Dāmodara, Gadādhara Paṇḍita, Sārvabhauma Bhaṭṭācārya, Rāmānanda Rāya, Jagadānanda Paṇḍita, Śańkara Paṇḍita, Kāśīśvara and Govinda.

'''[[CC Antya 4.111|Antya 4.111]]:''' The Lord asked Sanātana Gosvāmī to offer obeisances to all the devotees in a way that befitted each one. Thus He introduced Sanātana Gosvāmī to them all, just to make him an object of their mercy.

'''[[CC Antya 4.112|Antya 4.112]]:''' Sanātana Gosvāmī was dear to everyone because of his exalted qualities and learning. Suitably, therefore, they bestowed upon him mercy, friendship and honor.

'''[[CC Antya 4.113|Antya 4.113]]:''' When all the other devotees returned to Bengal after the Ratha-yātrā festival, Sanātana Gosvāmī stayed under the care of the lotus feet of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 4.114|Antya 4.114]]:''' Sanātana Gosvāmī observed the Dola-yātrā ceremony with Lord Śrī Caitanya Mahāprabhu. In this way, his pleasure increased in the company of the Lord.

'''[[CC Antya 4.115|Antya 4.115]]:''' Sanātana Gosvāmī had come to see Śrī Caitanya Mahāprabhu at Jagannātha Purī during the month of April-May, and during the month of May-June Śrī Caitanya Mahāprabhu tested him.

'''[[CC Antya 4.116|Antya 4.116]]:''' In that month of May-June, Śrī Caitanya Mahāprabhu came to the garden of Yameśvara [Lord Śiva] and accepted prasādam there at the request of the devotees.

'''[[CC Antya 4.117|Antya 4.117]]:''' At noon, when it was time for lunch, the Lord called for Sanātana Gosvāmī, whose happiness increased because of the call.

'''[[CC Antya 4.118|Antya 4.118]]:''' At noon the sand on the beach was as hot as fire, but Sanātana Gosvāmī came by that path.

'''[[CC Antya 4.119|Antya 4.119]]:''' Overwhelmed by joy at being called by the Lord, Sanātana Gosvāmī did not feel that his feet were burning in the hot sand.

'''[[CC Antya 4.120|Antya 4.120]]:''' Although the soles of his feet were blistered because of the heat, he nevertheless went to Śrī Caitanya Mahāprabhu. There he found that the Lord, having taken His lunch, was resting.

'''[[CC Antya 4.121|Antya 4.121]]:''' Govinda gave Sanātana Gosvāmī the plate with the remnants of Lord Caitanya's food. After taking the prasādam, Sanātana Gosvāmī approached Lord Śrī Caitanya Mahāprabhu.

'''[[CC Antya 4.122|Antya 4.122]]:''' When the Lord inquired, "By which path have you come?" Sanātana Gosvāmī replied, "I have come on the path along the beach."

'''[[CC Antya 4.123|Antya 4.123]]:''' Śrī Caitanya Mahāprabhu said, "How did you come along the beach, where the sand is so hot? Why didn't you come by the path in front of the Siḿha-dvāra gate? It is very cool.

'''[[CC Antya 4.124|Antya 4.124]]:''' "The hot sand must have blistered your soles. Now you cannot walk. How did you tolerate it?"

'''[[CC Antya 4.125|Antya 4.125]]:''' Sanātana Gosvāmī replied, "I did not feel much pain, nor did I know that there were blisters because of the heat.

'''[[CC Antya 4.126|Antya 4.126]]:''' "I have no right to pass by the Siḿha-dvāra, for the servants of Jagannātha are always coming and going there.

'''[[CC Antya 4.127|Antya 4.127]]:''' "The servants are always coming and going without interval. If I touch them, I shall be ruined."

'''[[CC Antya 4.128|Antya 4.128]]:''' Having heard all these details, Śrī Caitanya Mahāprabhu, greatly pleased, spoke as follows.

'''[[CC Antya 4.129-130|Antya 4.129-130]]:''' "My dear Sanātana, although you are the deliverer of the entire universe and although even the demigods and great saints are purified by touching you, it is the characteristic of a devotee to observe and protect the Vaiṣṇava etiquette. Maintenance of the Vaiṣṇava etiquette is the ornament of a devotee.

'''[[CC Antya 4.131|Antya 4.131]]:''' "If one transgresses the laws of etiquette, people make fun of him, and thus he is vanquished in both this world and the next.

'''[[CC Antya 4.132|Antya 4.132]]:''' "By observing the etiquette, you have satisfied My mind. Who else but you could show this example?"

'''[[CC Antya 4.133|Antya 4.133]]:''' After saying this, Śrī Caitanya Mahāprabhu embraced Sanātana Gosvāmī, and the moisture oozing from the itching sores on Sanātana's body smeared the body of the Lord.

'''[[CC Antya 4.134|Antya 4.134]]:''' Although Sanātana Gosvāmī repeatedly forbade Śrī Caitanya Mahāprabhu to embrace him, the Lord still did so. Thus His body was smeared with the moisture from Sanātana's body, and Sanātana became greatly distressed.

'''[[CC Antya 4.135|Antya 4.135]]:''' Thus both servant and master departed for their respective homes. The next day, Jagadānanda Paṇḍita went to meet Sanātana Gosvāmī.

'''[[CC Antya 4.136|Antya 4.136]]:''' When Jagadānanda Paṇḍita and Sanātana Gosvāmī sat together and began to discuss topics about Kṛṣṇa, Sanātana Gosvāmī submitted to Jagadānanda Paṇḍita the cause of his distress.

'''[[CC Antya 4.137|Antya 4.137]]:''' "I came here to diminish my unhappiness by seeing Lord Śrī Caitanya Mahāprabhu, but the Lord did not allow me to execute what was in my mind.

'''[[CC Antya 4.138|Antya 4.138]]:''' "Although I forbid Him to do so, Śrī Caitanya Mahāprabhu nevertheless embraces me, and therefore His body becomes smeared with the discharges from my itching sores.

'''[[CC Antya 4.139|Antya 4.139]]:''' "In this way I am committing offenses at His lotus feet, and from these offenses I shall certainly not be delivered. At the same time, I cannot see Lord Jagannātha. This is my great unhappiness.

'''[[CC Antya 4.140|Antya 4.140]]:''' "I came here for my benefit, but now I see that I am getting just the opposite. I do not know, nor can I ascertain, how there will be benefit for me."

'''[[CC Antya 4.141|Antya 4.141]]:''' Jagadānanda Paṇḍita said, "The most suitable place for you to reside is Vṛndāvana. After seeing the Ratha-yātrā festival, you can return there.

'''[[CC Antya 4.142|Antya 4.142]]:''' "The Lord has already ordered both of you brothers to situate yourselves in Vṛndāvana. There you will achieve all happiness.

'''[[CC Antya 4.143|Antya 4.143]]:''' "Your purpose in coming has been fulfilled, for you have seen the lotus feet of the Lord. Therefore, after seeing Lord Jagannātha on the Ratha-yātrā car, you can leave."

'''[[CC Antya 4.144|Antya 4.144]]:''' Sanātana Gosvāmī replied, "You have given me very good advice. I shall certainly go there, for that is the place the Lord has given me for my residence."

'''[[CC Antya 4.145|Antya 4.145]]:''' After talking in this way, Sanātana Gosvāmī and Jagadānanda Paṇḍita returned to their respective duties. The next day, Śrī Caitanya Mahāprabhu went to see Haridāsa and Sanātana Gosvāmī.

'''[[CC Antya 4.146|Antya 4.146]]:''' Haridāsa Ṭhākura offered obeisances to the lotus feet of Śrī Caitanya Mahāprabhu, and the Lord embraced him in ecstatic love.

'''[[CC Antya 4.147|Antya 4.147]]:''' Sanātana Gosvāmī offered his obeisances and daṇḍavats from a distant place, but Śrī Caitanya Mahāprabhu called him again and again to embrace him.

'''[[CC Antya 4.148|Antya 4.148]]:''' Out of fear of committing offenses, Sanātana Gosvāmī did not come forward to meet Śrī Caitanya Mahāprabhu. The Lord, however, went forward to meet him.

'''[[CC Antya 4.149|Antya 4.149]]:''' Sanātana Gosvāmī backed away, but Śrī Caitanya Mahāprabhu caught him by force and embraced him.

'''[[CC Antya 4.150|Antya 4.150]]:''' The Lord took them both with Him and sat down in a sacred place. Then Sanātana Gosvāmī, who was advanced in renunciation, began to speak.

'''[[CC Antya 4.151|Antya 4.151]]:''' "I came here for my benefit," he said, "but I see that I am getting just the opposite. I am unfit to render service. I simply commit offenses day after day.

'''[[CC Antya 4.152|Antya 4.152]]:''' "By nature I am lowborn. I am a contaminated reservoir of sinful activities. If You touch me, Sir, that will be a great offense on my part.

'''[[CC Antya 4.153|Antya 4.153]]:''' "Moreover, blood is running from infected itching sores on my body, smearing Your body with moisture, but still You touch me by force.

'''[[CC Antya 4.154|Antya 4.154]]:''' "My dear Sir, You do not have even a pinch of aversion to touching my body, which is in a horrible condition. Because of this offense, everything auspicious will be vanquished for me.

'''[[CC Antya 4.155|Antya 4.155]]:''' "Therefore I see that I will get nothing auspicious by staying here. Kindly give me orders allowing me to return to Vṛndāvana after the Ratha-yātrā festival.

'''[[CC Antya 4.156|Antya 4.156]]:''' "I have consulted Jagadānanda Paṇḍita for his opinion, and he has also advised me to return to Vṛndāvana."

'''[[CC Antya 4.157|Antya 4.157]]:''' Hearing this, Śrī Caitanya Mahāprabhu, in an angry mood, began to chastise Jagadānanda Paṇḍita.

'''[[CC Antya 4.158|Antya 4.158]]:''' "Jagā [Jagadānanda Paṇḍita] is only a new boy, but he has become so proud that he thinks himself competent to advise a person like you.

'''[[CC Antya 4.159|Antya 4.159]]:''' "In affairs of spiritual advancement and even in ordinary dealings, you are on the level of his spiritual master. Yet not knowing his own value, he dares to advise you.

'''[[CC Antya 4.160|Antya 4.160]]:''' "My dear Sanātana, you are on the level of My advisor, for you are an authorized person. But Jagā wants to advise you. This is but the impudence of a naughty boy."

'''[[CC Antya 4.161|Antya 4.161]]:''' When Śrī Caitanya Mahāprabhu was thus chastising Jagadānanda Paṇḍita, Sanātana Gosvāmī fell at the Lord's feet and said, "I can now understand the fortunate position of Jagadānanda.

'''[[CC Antya 4.162|Antya 4.162]]:''' "I can also understand my misfortune. No one in this world is as fortunate as Jagadānanda.

'''[[CC Antya 4.163|Antya 4.163]]:''' "Sir, You are making Jagadānanda drink the nectar of affectionate relationships, whereas by offering me honorable prayers, You are making me drink the bitter juice of nimba and niśindā.

'''[[CC Antya 4.164|Antya 4.164]]:''' "It is my misfortune that You have not accepted me as one of Your intimate relations. But You are the completely independent Supreme Personality of Godhead."

'''[[CC Antya 4.165|Antya 4.165]]:''' Hearing this, Śrī Caitanya Mahāprabhu was somewhat ashamed. Just to satisfy Sanātana Gosvāmī, He spoke the following words.

'''[[CC Antya 4.166|Antya 4.166]]:''' "My dear Sanātana, please do not think that Jagadānanda is more dear to Me than you. However, I cannot tolerate transgressions of the standard etiquette.

'''[[CC Antya 4.167|Antya 4.167]]:''' "You are an experienced authority in the śāstras, whereas Jagā is just a young boy.

'''[[CC Antya 4.168|Antya 4.168]]:''' "You have the power to convince even Me. In many places you have already convinced Me about ordinary behavior and devotional service.

'''[[CC Antya 4.169|Antya 4.169]]:''' "Jagā's advising you is intolerable for Me. Therefore I am chastising him.

'''[[CC Antya 4.170|Antya 4.170]]:''' "I offer you praise not because I think of you as being outside an intimate relationship with Me but because you are actually so qualified that one is forced to praise your qualities.

'''[[CC Antya 4.171|Antya 4.171]]:''' "Although one has affection for many persons, different types of ecstatic love awaken according to the nature of one's personal relationships.

'''[[CC Antya 4.172|Antya 4.172]]:''' "You consider your body dangerous and awful, but I think that your body is like nectar.

'''[[CC Antya 4.173|Antya 4.173]]:''' "Actually your body is transcendental, never material. You are thinking of it, however, in terms of a material conception.

'''[[CC Antya 4.174|Antya 4.174]]:''' "Even if your body were material, I still could not neglect it, for the material body should be considered neither good nor bad.

'''[[CC Antya 4.175|Antya 4.175]]:''' "'Anything not conceived in relationship to Kṛṣṇa should be understood to be illusion [māyā]. None of the illusions uttered by words or conceived in the mind are factual. Because illusion is not factual, there is no distinction between what we think is good and what we think is bad. When we speak of the Absolute Truth, such speculations do not apply.'

'''[[CC Antya 4.176|Antya 4.176]]:''' "In the material world, conceptions of good and bad are all mental speculations. Therefore, saying 'This is good' and 'This is bad' is all a mistake.

'''[[CC Antya 4.177|Antya 4.177]]:''' "'The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater.'

'''[[CC Antya 4.178|Antya 4.178]]:''' "'One who is fully satisfied in knowledge obtained and practically applied in life, who is always determined and fixed in his spiritual position, who completely controls his senses, and who sees pebbles, stones and gold on the same level is understood to be a perfect yogī.'

'''[[CC Antya 4.179|Antya 4.179]]:''' "Since I am in the renounced order, My duty is to make no distinctions and be equipoised. My knowledge must be equally disposed toward sandalwood pulp and dirty mud.

'''[[CC Antya 4.180|Antya 4.180]]:''' "For this reason, I cannot reject you. If I hated you, I would deviate from My occupational duty."

'''[[CC Antya 4.181|Antya 4.181]]:''' Haridāsa said, "My dear Lord, what You have spoken deals with external formalities. I do not accept it.

'''[[CC Antya 4.182|Antya 4.182]]:''' "My Lord, we are all fallen, but You have accepted us due to Your attribute of being merciful to the fallen. This is well known all over the world."

'''[[CC Antya 4.183|Antya 4.183]]:''' Lord Caitanya smiled and said, "Listen, Haridāsa and Sanātana. Now I am speaking the truth about how My mind is attached to you.

'''[[CC Antya 4.184|Antya 4.184]]:''' "My dear Haridāsa and Sanātana, I think of you as My little boys, to be maintained by Me. The maintainer never takes seriously any faults of the maintained.

'''[[CC Antya 4.185|Antya 4.185]]:''' "I always think of Myself as deserving no respect, but because of affection I always consider you to be like My little children.

'''[[CC Antya 4.186|Antya 4.186]]:''' "When a child passes stool and urine that touch the body of the mother, the mother never hates the child. On the contrary, she takes much pleasure in cleansing him.

'''[[CC Antya 4.187|Antya 4.187]]:''' "The stool and urine of the maintained child appear like sandalwood pulp to the mother. Similarly, when the foul moisture oozing from the sores of Sanātana touches My body, I have no hatred for him."

'''[[CC Antya 4.188|Antya 4.188]]:''' Haridāsa Ṭhākura said, "My dear Sir, You are the Supreme Personality of Godhead and are most merciful toward us. No one can understand what is within Your deeply affectionate heart.

'''[[CC Antya 4.189|Antya 4.189]]:''' "You embraced the leper Vāsudeva, whose body was fully infected by worms. You are so kind that in spite of his condition You embraced him.

'''[[CC Antya 4.190|Antya 4.190]]:''' "By embracing him You made his body as beautiful as that of Cupid. We cannot understand the waves of Your mercy."

'''[[CC Antya 4.191|Antya 4.191]]:''' Śrī Caitanya Mahāprabhu said, "The body of a devotee is never material. It is considered to be transcendental, full of spiritual bliss.

'''[[CC Antya 4.192|Antya 4.192]]:''' "At the time of initiation, when a devotee fully surrenders unto the service of the Lord, Kṛṣṇa accepts him to be as good as Himself.

'''[[CC Antya 4.193|Antya 4.193]]:''' "When the devotee's body is thus transformed into spiritual existence, the devotee, in that transcendental body, renders service to the lotus feet of the Lord.

'''[[CC Antya 4.194|Antya 4.194]]:''' "'The living entity who is subjected to birth and death attains immortality when he gives up all material activities, dedicates his life to the execution of My order, and acts according to My directions. In this way he becomes fit to enjoy the spiritual bliss derived from exchanging loving mellows with Me.'

'''[[CC Antya 4.195|Antya 4.195]]:''' "Kṛṣṇa somehow or other manifested these itching sores on the body of Sanātana Gosvāmī and sent him here to test Me.

'''[[CC Antya 4.196|Antya 4.196]]:''' "If I had hated Sanātana Gosvāmī and had not embraced him, I would certainly have been chastised for offenses to Kṛṣṇa.

'''[[CC Antya 4.197|Antya 4.197]]:''' "Sanātana Gosvāmī is one of the associates of Kṛṣṇa. There could not be any bad odor from his body. On the first day I embraced him, I smelled the aroma of catuḥsama [a mixture of sandalwood pulp, camphor, aguru and musk]."

'''[[CC Antya 4.198|Antya 4.198]]:''' In fact, however, when Śrī Caitanya Mahāprabhu embraced the body of Sanātana Gosvāmī, by the Lord's touch alone there was manifested a fragrance exactly like that of sandalwood pulp.

'''[[CC Antya 4.199|Antya 4.199]]:''' Śrī Caitanya Mahāprabhu continued, "My dear Sanātana, do not be aggrieved, for when I embrace you I actually get great pleasure.

'''[[CC Antya 4.200|Antya 4.200]]:''' "Stay with Me at Jagannātha Purī for one year, and after that I shall send you to Vṛndāvana."

'''[[CC Antya 4.201|Antya 4.201]]:''' After saying this, Śrī Caitanya Mahāprabhu again embraced Sanātana Gosvāmī. Thus immediately Sanātana's sores disappeared, and his entire body resembled the color of gold.

'''[[CC Antya 4.202|Antya 4.202]]:''' Seeing the change, Haridāsa Ṭhākura, greatly astonished, told the Lord, "This is Your pastime.

'''[[CC Antya 4.203|Antya 4.203]]:''' "My dear Lord, You made Sanātana Gosvāmī drink the water of Jhārikhaṇḍa, and You actually generated the consequent itching sores on his body.

'''[[CC Antya 4.204|Antya 4.204]]:''' "After thus causing these itching sores, You examined Sanātana Gosvāmī. No one can understand Your transcendental pastimes."

'''[[CC Antya 4.205|Antya 4.205]]:''' After embracing both Haridāsa Ṭhākura and Sanātana Gosvāmī, Śrī Caitanya Mahāprabhu returned to His residence. Then Haridāsa Ṭhākura and Sanātana Gosvāmī, in great ecstatic love, began to describe the Lord's transcendental attributes.

'''[[CC Antya 4.206|Antya 4.206]]:''' In this way Sanātana Gosvāmī stayed under the care of Śrī Caitanya Mahāprabhu and discussed the transcendental qualities of Śrī Caitanya Mahāprabhu with Haridāsa Ṭhākura.

'''[[CC Antya 4.207|Antya 4.207]]:''' After they saw the Dola-yātrā festival, Śrī Caitanya Mahāprabhu instructed Sanātana Gosvāmī fully about what to do in Vṛndāvana and bade him farewell.

'''[[CC Antya 4.208|Antya 4.208]]:''' The scene of separation that took place when Sanātana Gosvāmī and Śrī Caitanya Mahāprabhu took leave of each other is so piteous that it cannot be described herein.

'''[[CC Antya 4.209|Antya 4.209]]:''' Sanātana Gosvāmī decided to go to Vṛndāvana by the very forest path Śrī Caitanya Mahāprabhu had traversed.

'''[[CC Antya 4.210|Antya 4.210]]:''' Sanātana Gosvāmī noted from Balabhadra Bhaṭṭācārya all the villages, rivers and hills where Śrī Caitanya Mahāprabhu had performed His pastimes.

'''[[CC Antya 4.211|Antya 4.211]]:''' Sanātana Gosvāmī met all the devotees of Śrī Caitanya Mahāprabhu and then, traveling by that same path, visited the places through which Śrī Caitanya Mahāprabhu had passed.

'''[[CC Antya 4.212|Antya 4.212]]:''' As soon as Sanātana Gosvāmī visited a place where Śrī Caitanya Mahāprabhu had performed His pastimes on the way, he was immediately filled with ecstatic love.

'''[[CC Antya 4.213|Antya 4.213]]:''' In this way Sanātana Gosvāmī reached Vṛndāvana. Later Rūpa Gosvāmī came and met him.

'''[[CC Antya 4.214|Antya 4.214]]:''' Śrīla Rūpa Gosvāmī had been delayed in Bengal for a year because he was dividing his money among his relatives to situate them in their proper positions.

'''[[CC Antya 4.215|Antya 4.215]]:''' He collected whatever money he had accumulated in Bengal and divided it among his relatives, the brāhmaṇas and the temples.

'''[[CC Antya 4.216|Antya 4.216]]:''' Thus after finishing all the tasks he had on his mind, he returned to Vṛndāvana fully satisfied.

'''[[CC Antya 4.217|Antya 4.217]]:''' The brothers met at Vṛndāvana, where they stayed to execute the will of Śrī Caitanya Mahāprabhu.

'''[[CC Antya 4.218|Antya 4.218]]:''' Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī collected many revealed scriptures, and from the evidence in those scriptures they excavated all the lost sites of pilgrimage. Thus they established temples for the worship of Lord Kṛṣṇa.

'''[[CC Antya 4.219|Antya 4.219]]:''' Śrīla Sanātana Gosvāmī compiled the Bṛhad-bhāgavatāmṛta. From this book one can understand who is a devotee, what is the process of devotional service, and who is Kṛṣṇa, the Absolute Truth.

'''[[CC Antya 4.220|Antya 4.220]]:''' Śrīla Sanātana Gosvāmī wrote a commentary on the Tenth Canto known as Daśama-ṭippanī, from which we can understand the transcendental pastimes and ecstatic love of Lord Kṛṣṇa.

'''[[CC Antya 4.221|Antya 4.221]]:''' He also compiled the Hari-bhakti-vilāsa, from which we can understand the standard behavior of a devotee and the full extent of a Vaiṣṇava's duty.

'''[[CC Antya 4.222|Antya 4.222]]:''' Śrīla Sanātana Gosvāmī also compiled many other books. Who can enumerate them? The basic principle of all these books is to show us how to love Madana-mohana and Govindajī.

'''[[CC Antya 4.223|Antya 4.223]]:''' Śrīla Rūpa Gosvāmī also wrote many books, the most famous of which is the Bhakti-rasāmṛta-sindhu. From that book one can understand the essence of devotional service to Kṛṣṇa and the transcendental mellows one can derive from such service.

'''[[CC Antya 4.224|Antya 4.224]]:''' Śrīla Rūpa Gosvāmī also compiled the book named Ujjvala-nīlamaṇi, from which one can understand, to the fullest limits, the loving affairs of Śrī Śrī Rādhā and Kṛṣṇa.

'''[[CC Antya 4.225|Antya 4.225]]:''' Śrīla Rūpa Gosvāmī also compiled two important dramas named Vidagdha-mādhava and Lalita-mādhava, from which one can understand all the mellows derived from the pastimes of Lord Kṛṣṇa.

'''[[CC Antya 4.226|Antya 4.226]]:''' Śrīla Rūpa Gosvāmī compiled 100,000 verses, beginning with the book Dāna-keli-kaumudī. In all these scriptures he elaborately explained the transcendental mellows of the activities of Vṛndāvana.

'''[[CC Antya 4.227|Antya 4.227]]:''' The son of Śrī Vallabha, or Anupama, Śrīla Rūpa Gosvāmī's younger brother, was the great learned scholar named Śrīla Jīva Gosvāmī.

'''[[CC Antya 4.228|Antya 4.228]]:''' After renouncing everything, Śrīla Jīva Gosvāmī went to Vṛndāvana. Later he also wrote many books on devotional service and expanded the work of preaching.

'''[[CC Antya 4.229|Antya 4.229]]:''' In particular, Śrīla Jīva Gosvāmī compiled the book named Bhāgavata-sandarbha, or Ṣaṭ-sandarbha, which is the essence of all scriptures. From this book one can obtain a conclusive understanding of devotional service and the Supreme Personality of Godhead.

'''[[CC Antya 4.230|Antya 4.230]]:''' He also compiled the book named Gopāla-campū, which is the essence of all Vedic literature. In this book he has exhibited the ecstatic loving transactions and pastimes of Rādhā and Kṛṣṇa in Vṛndāvana.

'''[[CC Antya 4.231|Antya 4.231]]:''' In the Ṣaṭ-sandarbha Śrīla Jīva Gosvāmī set forth the truths about transcendental love of Kṛṣṇa. In this way he expanded 400,000 verses in all his books.

'''[[CC Antya 4.232|Antya 4.232]]:''' When Jīva Gosvāmī wanted to go to Mathurā from Bengal, he requested permission from Śrīla Nityānanda Prabhu.

'''[[CC Antya 4.233|Antya 4.233]]:''' Because of Jīva Gosvāmī's relationship with Rūpa Gosvāmī and Sanātana Gosvāmī, who were greatly favored by Śrī Caitanya Mahāprabhu, Lord Nityānanda Prabhu placed His feet on the head of Śrīla Jīva Gosvāmī and embraced him.

'''[[CC Antya 4.234|Antya 4.234]]:''' Lord Nityānanda Prabhu ordered, "Yes, go soon to Vṛndāvana. That place has been awarded to your family, to your father and uncles, by Śrī Caitanya Mahāprabhu, and therefore you must go there immediately."

'''[[CC Antya 4.235|Antya 4.235]]:''' By the order of Nityānanda Prabhu, he went to Vṛndāvana and actually achieved the result of His order, for he compiled many books for a long time and preached the cult of bhakti from there.

'''[[CC Antya 4.236|Antya 4.236]]:''' These three — Rūpa Gosvāmī, Sanātana Gosvāmī and Jīva Gosvāmī — are my spiritual masters, and so also is Raghunātha dāsa Gosvāmī. I therefore offer prayers at their lotus feet, for I am their servant.

'''[[CC Antya 4.237|Antya 4.237]]:''' Thus I have described how the Lord again met with Sanātana Gosvāmī. By hearing this I can understand the Lord's desire.

'''[[CC Antya 4.238|Antya 4.238]]:''' These characteristics of Śrī Caitanya Mahāprabhu are like sugar cane that one can chew to relish transcendental juice.

'''[[CC Antya 4.239|Antya 4.239]]:''' Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.

<div style="float:right">[[File:Go-previous.png|link=CC Antya 3|Antya-līlā 3]] '''[[CC Antya 3|Antya-līlā 3]] - [[CC Antya 5|Antya-līlā 5]]''' [[File:Go-next.png|link=CC Antya 5|Antya-līlā 5]]</div>

SB 10.11.25

2021-01-23T17:47:32Z

Nirmal:

{{info
|speaker=Upananda
|listener=inhabitants of Gokula
}}
[[Category:Srimad-Bhagavatam - Canto 10 Chapter 11]]
[[Category:Bhagavatam Verses Spoken by Upananda - Vanisource|101125]]
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 10|Tenth Canto]] - [[SB 10.11: The Childhood Pastimes of Krsna|Chapter 11: The Childhood Pastimes of Kṛṣṇa]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=SB 10.11.24]] '''[[SB 10.11.24]] - [[SB 10.11.26]]''' [[File:Go-next.png|link=SB 10.11.26]]</div>
{{RandomImage}}

==== TEXT 25 ====

<div class="verse">
:cakra-vātena nīto 'yaṁ
:daityena vipadaṁ viyat
:śilāyāṁ patitas tatra
:paritrātaḥ sureśvaraiḥ
</div>

==== SYNONYMS ====

<div class="synonyms">
''cakra-vātena''—by the demon in the shape of a whirlwind (Tṛṇāvarta); ''nītaḥ ayam''—Kṛṣṇa was taken away; ''daityena''—by the demon; ''vipadam''—dangerous; ''viyat''—to the sky; ''śilāyām''—on a slab of stone; ''patitaḥ''—fallen; ''tatra''—there; ''paritrātaḥ''—was saved; ''sura-īśvaraiḥ''—by the mercy of Lord Viṣṇu or His associates.
</div>

==== TRANSLATION ====

<div class="translation">
Then again, the demon Tṛṇāvarta, in the form of a whirlwind, took the child away into the dangerous sky to kill Him, but the demon fell down onto a slab of stone. In that case also, by the mercy of Lord Viṣṇu or His associates, the child was saved.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=SB 10.11.24]] '''[[SB 10.11.24]] - [[SB 10.11.26]]''' [[File:Go-next.png|link=SB 10.11.26]]</div>
__NOTOC__
__NOEDITSECTION__

SB 10.5.27

2021-01-18T14:11:36Z

Nirmal:

{{info
|speaker=King Vasudeva
|listener=King Nanda
}}
[[Category:Srimad-Bhagavatam - Canto 10 Chapter 05]]
[[Category:Bhagavatam Verses Spoken by Vasudeva - Vanisource|100527]]
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 10|Tenth Canto]] - [[SB 10.5: The Meeting of Nanda Maharaja and Vasudeva|Chapter 5: The Meeting of Nanda Mahārāja and Vasudeva]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=SB 10.5.26]] '''[[SB 10.5.26]] - [[SB 10.5.28]]''' [[File:Go-next.png|link=SB 10.5.28]]</div>
{{RandomImage}}

==== TEXT 27 ====

<div class="verse">
:bhrātar mama sutaḥ kaccin
:mātrā saha bhavad-vraje
:tātaṁ bhavantaṁ manvāno
:bhavadbhyām upalālitaḥ
</div>

==== SYNONYMS ====

<div class="synonyms">
''bhrātaḥ''—my dear brother; ''mama''—my; ''sutaḥ''—son (Baladeva, born of Rohiṇī); ''kaccit''—whether; ''mātrā saha''—with His mother, Rohiṇī; ''bhavat-vraje''—in your house; ''tātam''—as father; ''bhavantam''—unto you; ''manvānaḥ''—thinking; ''bhavadbhyām''—by you and your wife, Yaśodā; ''upalālitaḥ''—properly being raised.
</div>

==== TRANSLATION ====

<div class="translation">
My son Baladeva, being raised by you and your wife, Yaśodādevī, considers you His father and mother. Is He living very peacefully in your home with His real mother, Rohiṇī?
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=SB 10.5.26]] '''[[SB 10.5.26]] - [[SB 10.5.28]]''' [[File:Go-next.png|link=SB 10.5.28]]</div>
__NOTOC__
__NOEDITSECTION__

BG 13 (1968)

2020-12-12T11:30:58Z

Nirmal:

[[Category:Bhagavad-gita As It Is (1968)]]
<div style="float:left">[[File:Go-previous.png|link=Bhagavad Gita As It Is (1968) Collier-Macmillan Abridged Edition]] '''[[Bhagavad Gita As It Is (1968) Collier-Macmillan Abridged Edition|Bhagavad Gita As It Is (1968)]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=BG 12 (1968)]] '''[[BG 12 (1968)]] - [[BG 14 (1968)]]''' [[File:Go-next.png|link=BG 14 (1968)]]</div>
{{RandomImage}}

<div class="center">
==== XIII ====
==== NATURE, THE ENJOYER, AND CONSCIOUSNESS ====
</div>

<div class="translation">
1:     ARJUNA SAID: O my dear Krishna, I wish to know about prakriti, (Nature), Purusha (the Enjoyer), and the field and the knower of the field, and of knowledge and the end of knowledge. And then the Lord said: This body, O son of Kunti, is called the field, and one who knows this body is called the knower of the field.
</div>
<div class="center">
===== PURPORT =====
</div>
<div class="purport">
ARJUNA WAS INQUISITIVE about prakriti, or Nature; Purusha, or the Enjoyer; Kshetra, the field; Kshetrajna, its knower; and about knowledge and the object of knowledge. When he inquired about all these things to Krishna, Krishna said that this body is called the field, and that one who knows this body is called the knower of the field. This body is the field of activity for the conditioned soul. The conditioned soul is entrapped in material existence, attempting to lord it over the matenal Nature. And so, according to his capacity to lord it over the material Nature, he gets a field of activity. That field of activity is this body. And what is this body? This body is made of senses. The conditioned soul wants to enjoy sense gratification, and, according to his capacity to enjoy sense gratification, he is offered this body, or field of activity. Therefore, this body is called Kshetra, or the field of activity for the conditioned soul. Now, the person who identifies himself with this body is called Kshetrajna, the knower of the field. It is not very difficult to understand the difference between the field and its knower; the body and the knower of the body. Any person, if he considers that from his childhood to his old age he has made so many changes of body, and yet is still one person remaining, then the difference between the knower of the field of activities and the actual field of activities becomes distinct.

In the first six chapters of The Bhagavad Gita, the knower of the body, the living entity, is very nicely described, and the position needed to understand the Supreme Lord is also described. In the middle six chapters of The Gita, the Supreme Personality of Godhead is described, and the relationship between the individual soul and the Supersoul, in regard to devotional service. The superior position of the Supreme Personality of Godhead, and the subordinate position of the individual soul, are definitely described in these chapters. The living entities are subordinate under all circumstances, but in their forgetfulness they are suffering. When enlightened by pious activities, they approach the Supreme Lord in different capacities: as the distressed, as those in want of money, as the inquisitive, and as those in search of knowledge. Now, starting with the Thirteenth Chapter, how the living entity comes into contact with material Nature, and how he is delivered by the Supreme Lord through different methods of fruitive activities, cultivation of knowledge, and the discharge of devotional service, will be nicely explained. Although the living entity is completely different from this material body, he somehow becomes related, and this will also be explained.
</div>
<div class="translation">
2:     O scion of Bharata, you should understand that I am also the Knower, in all bodies; and to understand this body and its owner is called knowledge; that is My opinion.
</div>
<div class="center">
===== PURPORT =====
</div>
<div class="purport">
THE LORD SAYS that He is also the Knower of the field of activities in every individual body. I may be knower of my body, but I'm not in knowledge of other bodies. The Supreme Personality of Godhead, however, Who is present as Supersoul in my body, knows everything about my body, and about other bodies as well. He knows all the different bodies of all the various species of life. A citizen may know everything about his patch of land; but the king knows not only his palace, but all about the things possessed by the individual citizens. Similarly, I may be the proprietor of this body individually, but the Supreme Lord is the Proprietor of all bodies. The king is the original proprietor of the kingdom, and the citizen is the secondary proprietor. Similarly, the Supreme Lord is the Supreme Proprietor of all bodies. The bodies means the senses. The Supreme Lord is called Hrishikesha, which means Controller of the senses. He is the Original Controller of the senses, just as the king is the original controller of all the activities of the state; and the citizens are secondary controllers. So the Lord says: I am also the Knower, and this means he is the Superknower; whereas the individual soul knows only his particular body. Now, the distinction between the field of activities, the owner of those activities, and the Supreme Owner of activities is described as follows: Perfect knowledge, in the matter of the constitution of this body, of the individual soul, and of the Supersoul, understood in terms of the Vedic literature, is called knowledge. That is the opinion of Krishna; not to understand both the soul and the Supersoul as one. One who does not understand these three things in this way has no perfect knowledge.
</div>
<div class="translation">
3:     Now please hear My brief description of this field of activity, and how it is constituted; what its changes are; whence it is produced; who that knower of the field of activities is, and what his influences are.
</div>
<div class="translation">
4:     That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings—especially in The Vedanta Sutra—with all reasoning as to cause and effect.
</div>
<div class="center">
===== PURPORT =====
</div>
<div class="purport">
THE SUPREME PERSONALITY of Godhead, Krishna is the highest Authority in explaining this knowledge. Still, as a matter of course, learned scholars and standard authorities always give evidence from previous authorities. Krishna is trying to explain this most controversial point, regarding the duality and non-duality of the soul and the Supersoul, by referring to the scriptures, the Vedantah, which is accepted as an authority. We all are transcendental, although in the material bodies. Now we are fallen into the ways of the three modes of material Nature, according to our different karma. As such, some are on higher levels, some in the lower nature; and this higher or lower nature of the individual is due to ignorance, and is being manifested in an infinite number of living entities. But the Supersoul, which is infallible, is without any contamination of the three qualities of Nature, and is transcendental. Similarly, in the original Vedas, a distinction between the soul, the Supersoul, and the body is made, especially in The Katha Upanishad. There is a manifestation of the Supreme Lord's energy known as Annamoya—dependence upon food for existence. This is a materialistic realization of the Supreme. Then there is Pranamoya; this means that after realizing the Supreme Absolute Truth in foodstuff, one can realize the Absolute Truth in the living symptoms, or life forms. Then again Jnanamoya: The living symptom develops to the point of thinking, feeling, and willing. Then there is Brahman realization. And the realization called Vijnanamoya, which is the living entity's mind and life symptoms distinguished from the living entity himself. The next, and supreme, stage is Anandamoya, the All-Blissful Nature. So there are five stages of Brahman realization, which is called Brahman puchham. Out of these the first three—Annamoya, Pranamoya, and Jnanamoya—are called the fields of activities of the living entities. Transcendental to all these fields of activities of the living entities there is the Supreme Lord, who is called Anandamoya. In The Vedanta Sutra also the Supreme is called Anandamoya Abhyasa: The Supreme Personality of Godhead is by nature full of joy, and to enjoy His transcendental bliss, He expands into Vijnanamoya, Pranamoya, Jnanamoya, and Annamoya. In this field of activities the living entity is considered to be the enjoyer, and different from him is the Anandamoya. That means that if the living entity decides to enjoy, in dovetailing himself with the Anandamoya, then he becomes perfect. This is the real picture of the Supreme Lord, as Knower of the field, the living entity, as subordinate knower, and the nature of the field of activities.
</div>
<div class="translation">
5-6:     The five great elements: false ego, intelligence, the nonmanifested, the ten senses, and mind; and the five sense objects: desire, hatred, happiness, distress, the aggregate; the life symptoms, and convictions—all these are considered to be the field of activities in summary, including interaction.
</div>
<div class="translation">
7-11:     Humility, pricelessness, non-violence, tolerance, simplicity, approaching a bona fide spiritual master, cleanliness, steadfastness, self-control, renunciation of the objects of sense-gratification, being without false ego, alertness for the wrong, birth, death, old age and disease, detachment toward children, wisdom and wholesomeness, equilibrium of the mind and devotion to the service of the Lord, the aspiration to live in a solitary place, detachment from the general mass of people, accepting the importance of self-realization, philosophical search for the Absolute Truth—all these are an aggregate called knowledge, and besides this, whatever there may be, is ignorance.
</div>
<div class="center">
===== PURPORT =====
</div>
<div class="purport">
THIS PROCESS OF knowledge is sometimes misunderstood by less intelligent men as being the interactions of the field of activity. But actually this is the real process of knowledge. If one accepts this process, then the possibility of approaching the Absolute Truth exists. This is not the interaction of the tenfold elements, as described before. This is actually the means to get out of the entanglement of those twenty-four elements. The embodied soul is entrapped by the casing of the twenty-four elements, and the process of knowledge as described here is the means to get out of it. Of all the descriptions of the process of knowledge, the most important thing is described in the first line of the tenth verse: The process of knowledge terminates in unalloyed devotional service to the Lord. So if one does not approach, or is not able to approach, the transcendental service of the Lord, then the other nineteen items are of no particular value. But if one takes to devotional service in full Krishna consciousness, the other nineteen items automatically develop within him. The principle of accepting a spiritual master, as mentioned in the second verse, is essential. Even for one who takes to devotional service, it is most important. The beginning of transcendental life is to accept a bona fide spiritual master. The Supreme Personality of Godhead, Sri Krishna, clearly states here that this process of knowledge is the actual path. Anything speculated beyond this is nonsense.

As for the knowledge outlined here, the items may be analyzed as follows: Humility means that no one should be anxious to have the satisfaction of being honored by others. The material conception of life makes us very eager to receive honor from others, but from the point of view of a man in perfect knowledge—who knows that he is not this body—anything—honor or dishonor—pertaining to this body is useless. One should not be hankering after this material deception. People are very anxious to be famous for their religiousness; and consequently sometimes it is found that, without understanding the principles of religion, one enters into some group which is not actually following religious principles, and wants to advertise himself as a religious mentor. As for actual advancement in spiritual science, one should make a test to see how far he is progressing. He can judge by these items. Non-violence is generally taken to mean not killing or destroying the body; but actually non-violence means not to put others into distress. People in general are trapped by ignorance in the material concept of life, and they perpetually suffer material pains. So, without elevating people to spiritual knowledge, one is practicing violence. One should try his best to distribute real knowledge to the people, so that they may become enlightened, and leave this material entanglement. That is non-violence. Tolerance means one should be practiced to bear insults and dishonor from others. If one is engaged in the advancement of spiritual knowledge, there will be many insults and much dishonor from others. This is expected, because the material Nature is so constituted. Even a boy like Prahlada, who was only five years old, and engaged in the cultivation of spiritual knowledge, was endangered when his father became aroused. The father wanted to kill him in so many ways, but he tolerated it. So, for making advancement in spiritual knowledge, there may be many impediments; but we should be tolerant and continue our progress with determination. Simplicity means that, without diplomacy, one should be so straightforward that he can disclose the real truth even to an enemy. As for acceptance of the spiritual master, that is essential, because without the instruction of a bona fide spiritual master, no one can progress in spiritual science. One should approach the spiritual master with all humility, and offer him all services, so that he may be pleased to bestow his blessings upon the disciple. Because a bona fide spiritual master is a representative of Krishna, if he bestows any blessings upon his disciple, that will make the disciple immediately advanced without any following of the regulated principles. Or, the regulated principles will be easier for one who has served the spiritual master without any reservation.

Cleanliness is essential for making advancement in spiritual life. There are two kinds of cleanliness: external and internal. External cleanliness means to take your bath, and to wash your body. But for internal cleanliness, you have to think of Krishna always, and chant Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare. This process cleans the accumulated dust of past karma from the mind very nicely. Steadfastness means that one should be very determined to make progress in spiritual life. Without such determination one cannot make any tangible progress. And controlling the self means that one should not accept anything which is detrimental to the path of spiritual progress. One should become accustomed to this, rejecting anything which is against the path of spiritual progress. Next comes the question of renunciation: The senses are so strong that they are always anxious to have sense gratification. One should not cater to these demands, which are not necessary. The senses should only be gratified to keep the body fit, so that one can discharge his duty in advancing in spiritual life. The most important and uncontrollable sense is the tongue. If one can control the tongue, then there is every possibility of controlling the other senses. The function of the tongue is to taste and to vibrate. Therefore, by systematic regulation, the tongue should always be engaged in tasting the remnants of foodstuffs offered to Krishna; and the tongue should be engaged in chanting Hare Krishna. So far as the eyes are concerned, they should not be allowed to see anything except the beautiful Form of Krishna. That will control the eyes. Similarly, the ears should be engaged in hearing about Krishna; the nose in smelling the flowers offered to Krishna. This is in the devotional service, and it is understood here that The Bhagavad Gita is simply meant to expound the science of devotional service. Devotional service is the main and sole objective. Those writers and commentators with less intelligence try to divert the mind of the reader to other subjects, but there is no other subject in The Bhagavad Gita except devotional service. False ego means to accept this body as oneself. When you understand that you are not this body, and are spirit soul, that is real ego. Ego is there. False ego is condemned, but not real ego. In the Vedic literature, it is said: Aham Brahmasmi. I am Brahman—I am spirit. This "I am," this sense of self, also exists in the liberated stage of self-realization. This sense of "I am" is ego; but when the sense of "I am" is applied to this false body, it is false ego. When the sense of self is applied to reality, that is real ego. There are some philosophers who say we should give up our ego. But we cannot give up our ego, because ego means identity. We ought, of course, to give up the false identification with the body. One should try to understand the distress of accepting birth, death, old age, and disease.

As for detachment from children, wife, and house, it is not meant that one should have no feeling for these. They are natural objects of affection. But when they are not favorable to spiritual progress, then we should not be attached to them. The best process for making the home nice is to live in Krishna consciousness. If one is in full Krishna consciousness, he can make his home very happy because this process of Krishna consciousness is very easy. It is just to chant Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare; and to take and accept the remnants of foodstuffs offered to Krishna, and have some discussion on books like The Bhagavad Gita and Srimad Bhagwatam, and engage oneself in deity worship. These four things will make one happy, and one should train the members of his family in this way. The family members can sit down morning and evening very nicely and chant together Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare. If we can mold our family life in such a nice way for developing Krishna consciousness by following these four principles, then there is no need to change from family life to renounced life. But if it is not congenial, not favorable for spiritual advancement, then family life should be abandoned. In all cases, one should be detached from the happiness and distress of family life, because this world can never be fully happy or fully miserable. Happiness and distress are concomitant factors of material life.
</div>
<div class="translation">
12:     I shall now explain to you the knowable, knowing which you will taste the eternal. This is beginningless, and subordinate to Me. It is called Brahman, the spirit, and it lies beyond the cause and effect of this material world.
</div>
<div class="translation">
13:     Everywhere are His hands and legs, His eyes and faces, and He hears everywhere; in this way the Supersoul exists.
</div>
<div class="translation">
14:     The Supersoul is the original Source of all senses, yet He is without senses. He is unattached, although He is the Maintainer of all living beings. He transcends the modes of Nature, and at the same time is the Master of all modes of material Nature.
</div>
<div class="center">
===== PURPORT =====
</div>
<div class="purport">
THE SUPREME LORD, although the Source of all the senses of the living entities, doesn't have material sensation such as we have. Actually, the individual souls have spiritual senses; but in conditioned life, they are covered with the material elements, and therefore the sense activities are being exhibited through matter. The Supreme Lord has no such covered senses. His senses are transcendental, and are therefore called nirguna. Guna means the material modes, but His senses are without any material covering. It should be understood that His senses are not exactly like ours. Though He is the Source of all our sensual activities, He has His transcendental senses, which are without contamination by matter.
</div>
<div class="translation">
15:     The Supreme Truth exists both internally and externally, in the moving and the non-moving. He is beyond the power of the material senses to see or to know. Far, far away—he is also near to all.
</div>
<div class="translation">
16:     Although the Supersoul appears to be divided, He is never divided. He is situated as one. Although He is the Maintainer of every living entity, it is to be understood that He devours and develops.
</div>
<div class="translation">
17:     He is the Source of light in all luminous objects. He is beyond the darkness of matter, and is unmanifested. He is knowledge, He is the Object of knowledge, and He is the Goal of knowledge. He is situated in everyone's heart.
</div>
<div class="translation">
18:     Thus the field of activities [the body], knowledge, and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly, and thus attain to My Nature.
</div>
<div class="translation">
19:     The material Nature and the living entities ought to be understood as without beginning. And the transformations and the modes of matter are produced of the material Nature.
</div>
<div class="translation">
20:     Nature is said to be the cause of all material activities and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world.
</div>
<div class="translation">
21:     The living entity in material Nature thus follows the ways of life, enjoying the three modes of Nature. This is due to his association with that material Nature. And so he meets with good and evil among the various species.
</div>
<div class="center">
===== PURPORT =====
</div>
<div class="purport">
THIS VERSE OF The Gita is very important for an understanding of how the living entities transmigrate from one sort of body to another. It was explained in the Second Chapter that the living entity is transmigrating from one body to another just as though changing his dress. This change of dress is due to his attachment to material existence. So long as he is captivated by this false manifestation, he has to continue like that, going from one body to another. Due to his desire to lord it over the material Nature, he is put into such undesirable circumstances. Under the influence of material desire, the entity is born sometimes as a demigod, sometimes as a man, sometimes as a beast, as a bird, as a worm, as an aquatic, as a saintly man, as a bug. This is going on, and he thinks himself the master of his circumstances, under the influence of material Nature.

How he is put into such different bodies is explained here very nicely: It is due to association with the different qualities of the modes of Nature. One has to rise, therefore, above the three material modes, and to be situated in the transcendental position; and that is called Krishna consciousness. Unless one is situated in Krishna consciousness, his material consciousness will oblige him to transfer from one body to another. He has had that material desire since time immemorial, and now he has to change that conception. That change of conception can be affected only by hearing from authoritative sources. The best example is here: Arjuna is hearing the Science of God from Krishna. The living entity, if he submits to this hearing process, will lose his long-cherished desire to lord it over the material Nature, and gradually he will come to enjoy spiritual happiness.
</div>
<div class="translation">
22:     In this body there is another, a transcendental Enjoyer, who is the Lord, the Supreme Proprietor, Who is existing as Overseer and Permitter, and Who is known as the Supersoul.
</div>
<div class="translation">
23:     Anyone who understands this philosophy of the material Nature, the living entity, and the interaction of the modes of Nature, in whatever position he may be situated, is sure to get liberation, and will not take birth here again.
</div>
<div class="translation">
24:     That Supersoul is perceived by some through meditation, by some through the cultivation of knowledge, and by others through working without fruitive desire.
</div>
<div class="translation">
25:     Again, there are those not conversant in spiritual knowledge, who, by hearing from others, begin to worship the Supreme Person. Because of their tendency to hear from authorities, they also transcend the path of birth and death.
</div>
<div class="center">
===== PURPORT =====
</div>
<div class="purport">
THIS VERSE IS particularly applicable to modern society, because in modern society there is practically no education in spiritual matters. Some of the people may appear to be atheist or agnostic or philosophical; but actually there is no knowledge of philosophy. As for the common man, if he is a good soul, then there is a chance for advancement, simply by hearing. This hearing process is very important. Lord Chaitanya, Who wanted to preach Krishna consciousness in the modern world, gave great stress to hearing, because the common man, if he simply hears from authoritative sources, can progress. Hearing the transcendental vibration: Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare is most beneficial. Lord Chaitanya has said that, in this age, one requires to change his position; but he should give up the endeavor to understand the Absolute Truth by speculative reasoning. One should learn to become the servant of those who are in the knowledge of the Supreme Lord. If one is fortunate enough to take shelter of the guidance of a pure devotee, and hears from him about self-realization, and follows in the footsteps of such authorities, he is elevated gradually to the position of pure devotee.
</div>
<div class="translation">
26:     O chief of the Bharatas, whatever you see in existence, both moving and unmoving, is only the combination of the field of activities and the knower of the field.
</div>
<div class="translation">
27:     One who sees the Supersoul accompanying the individual soul in all bodies, and understands that neither the soul nor the Supersoul is ever destroyed, actually sees.
</div>
<div class="center">
===== PURPORT =====
</div>
<div class="purport">
AFTER THE DESTRUCTION of the body, both the soul and the Supersoul exist, and they go on eternally in many various moving and unmoving forms. Here the Sanskrit word Paramesvaram is sometimes translated as "the individual soul," because the soul is the master of the body; and, after the destruction of the body, he transfers to another form. In that way he is master. But there are others who interpret this Paramesvaram as Supersoul. In either case, both the Supersoul and the individual soul continue. They are not destroyed. One who can see in this way can actually see what is happening.
</div>
<div class="translation">
28:     One who sees the Supersoul present in every living being, and equal everywhere, does not degrade himself by his mind, and thus approaches the transcendental destination.
</div>
<div class="translation">
29:     One who can see that all activities are done by the body, created of material Nature, himself doing nothing—he actually sees.
</div>
<div class="translation">
30:     When a sensible man ceases to see different identities due to different material bodies, he attains to the Brahman conception—wherein the beings are expanded everywhere.
</div>
<div class="translation">
31:     Those with the vision of eternity can see that the soul is transcendental, eternal, and beyond the modes of Nature. In spite of his contact with the material body, O Arjuna, he is neither doing anything, nor is he entangled.
</div>
<div class="translation">
32:     The sky, on account of its subtle nature, does not mix with anything, although all-pervading. So the soul, situated in Brahman vision, does not mix with the body, though situated in that body.
</div>
<div class="translation">
33:     O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness.
</div>
<div class="center">
===== PURPORT =====
</div>
<div class="purport">
THERE ARE VARIOUS theories regarding consciousness. Here in The Bhagavad Gita, this question is clearly answered, by the nice example of the sun and the sunshine. As the sun is situated in one place, but is illuminating the whole universe, so a small particle of spirit soul, although situated in the heart of this body, is illuminating the whole body by consciousness. Therefore, consciousness is the proof of the presence of the soul, as the sunshine is the proof of the presence of the sun. When the soul is present in the body, there is consciousness all over the body; and as soon as the soul has passed from the body, there is no more consciousness. This can be easily understood by any intelligent man. Therefore, consciousness is not a production of the combinations of matter. It is the symptom of the living entity. Although qualitatively one with the Supreme Consciousness, it is not supreme, because the consciousness of one particular body does not share in that of another body. But the Supersoul, which is situated in all bodies as the Friend of the individual soul, is conscious of all the bodies concerned. That is the difference between Supreme Consciousness and individual consciousness.
</div>
<div class="translation">
34:     One who knowingly sees this difference between the body and the owner of the body, and can understand the process of liberation from this bondage, also attains to the Supreme Goal.
</div>
<div class="center">
===== PURPORT =====
</div>
<div class="purport">
THE PURPORT OF THIS Thirteenth Chapter is that one should know the distinction between the body, the owner of the body, and the Supersoul; and one should recognize the process of liberation, as described in verses seven through eleven. Then one can go on to the Supreme Destination.

A faithful person may at first have some good association for hearing of God. And, by such good association, one gradually becomes enlightened, and he accepts the spiritual master, to be guided for the advancement of spiritual science. By such association and instruction, under the guidance of the spiritual master, he can distinguish between matter and spirit, and that becomes the stepping-stone for further spiritual realization. The spiritual master teaches the students to be free from the material concept of life, by various instructions, just as in The Bhagavad Gita we find Krishna instructing Arjuna. One can understand that this body is matter; it can be analyzed, with its twenty-four elements. That is the gross manifestation; and the subtle manifestation is the mind and psychological effects. And the symptoms of life are the interaction of these bodily features. But over and above this, there is the soul, and there is also the Supersoul. The soul and the Supersoul are two. This material world is working by the conjunction of the soul and the twenty-four material elements. One who can see the constitution of the whole material manifestation in this combination of the soul and material elements, and also sees the situation of the Supreme Soul, becomes eligible for transferal to the spiritual world. These things are meant for contemplation and for realization; and one should have a serious understanding of this chapter, with the help of the spiritual master.
</div>
Thus end the Bhaktivedanta Purports to the Thirteenth Chapter of The Srimad Bhagavad Gita, in the matter of Nature, the Enjoyer, and Consciousness.

<div style="float:right">[[File:Go-previous.png|link=BG 12 (1968)]] '''[[BG 12 (1968)]] - [[BG 14 (1968)]]''' [[File:Go-next.png|link=BG 14 (1968)]]</div>
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690506 - Lecture Wedding - Boston

2020-12-12T11:30:46Z

Nirmal:

[[Category:1969 - Lectures]]
[[Category:1969 - Lectures and Conversations]]
[[Category:1969 - Lectures, Conversations and Letters]]
[[Category:1969-05 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, Boston]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Boston]]
[[Category:Lectures - Wedding Ceremonies]]
[[Category:Audio Files 90.01 Minutes or More]]
[[Category:1969 - New Audio - Released in June 2017]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1969 - Lectures|1969]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:690506 Lecture - Srila Prabhupada Speaks a Nectar Drop in Boston|<big><big>'''Listen to a 'Nectar Drop' created from this lecture'''</big></big>]]</div>


<div class="code">690506WE-BOSTON - May 06, 1969 - 100:51 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1969/690506WE-BOSTON.mp3</mp3player>

Prabhupāda: So those who are to be married, may come here. Yes. Right side bride, left side bridegroom.

Jāhnavā: Right side bride.

Prabhupāda: Yes. That's all right.

Devotee: Your right side.

Prabhupāda: And who is going to be this grain ceremony?

Himāvatī: Dayal Nitāi?

Devotee: Dayal Nitāi? (devotees chanting ''japa'')

(wedding ceremony begins) (devotees chanting ''japa'')

Prabhupāda: (indistinct) . . . little, little. You have not learned your hand? Left-handed. Three times. Just see. You are old. You should learn it. One, two, three, four. That's all. Watch it. You don't see? What I did? Come on. I'll show you again. One, two, three, four. That's all. Do everyone. Is it open?

Satsvarūpa: Yes.

Prabhupāda: Anyone's father, mother has come?

Rukmiṇī: My father and mother.

Prabhupāda: Your father, mother? Any other? No.

(chants, devotees responding)

:''oṁ apavitraḥ pavitro vā''
:''sarvāvasthāṁ gato 'pi vā''
:''yaḥ smaret puṇḍarīkākṣaṁ''
:''sa bahyābhyantara-śuciḥ''
:(''Garuḍa Purāṇa'')

:''śrī viṣṇu śrī viṣṇu śrī viṣṇu''

We take each flower garland, touch near the feet of . . . (indistinct) . . . garland is bride and bridegroom.

:''oṁ apavitraḥ pavitro vā''
:''sarvāvasthāṁ gato 'pi vā''
:''yaḥ smaret puṇḍarīkākṣaṁ''
:''sa bahyābhyantara-śuciḥ''
:(''Garuḍa Purāṇa'')

:''śrī viṣṇu śrī viṣṇu śrī viṣṇu''

:''vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca''
:''śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam''
:''sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ''
:''śrī-rādhā-kṛṣṇa-pādān saha-gana-lalitā-śrī-viśākhānvitāṁś ca''

:''nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale''
:''śrīmate bhaktivedānta-svāmin iti nāmine''

:''nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale''
:''śrīmate bhaktisiddhānta-sarasvatīti nāmine''

:''śrī-vārṣabhānavī-devī-dayitāya kṛpābdhaye''
:''kṛṣṇa-sambandha-vijñāna-dāyine prabhave namaḥ''

:''mādhuryojjvala-premāḍhya-śrī-rūpānuga-bhaktida-''
:''śrī-gaura-karuṇā-śakti-vigrahāya namo 'stu te''

:''namas te gaura-vāṇī-śrī-mūrtaye dīna-tāriṇe''
:''rūpānuga-viruddhāpasiddhānta-dhvānta-hāriṇe''

:''nama oṁ viṣṇu-pādāya gaura-kiśorāya sākṣād-vairāgya-mūrtaye''
:''vipralambha-rasāmbhodhe pādāmbujāya te namaḥ''

:''namo bhaktivinodāya sac-cid-ānanda-nāmine''
:''gaura-śakti-svarūpāya rūpānuga-varāya te''

:''gaurāvirbhāva-bhūmes tvaṁ nirdeṣṭā saj-jana-priyaḥ''
:''vaiṣṇava-sārvabhaumaḥ śrī-jagannāthāya te namaḥ''

:''vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca''
:''patitānāṁ pāvenebhyo vaiṣṇavebhyo namo namaḥ''

:''namo mahā-vadānyāya kṛṣṇa-prema-pradāya te''
:''kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ''

:''pañca-tattvātmakaṁ kṛṣṇaṁ bhakta-rūpa-svarūpakam''
:''bhaktāvatāraṁ bhaktākhyaṁ namāmi bhakta-śaktikam''

:''he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate''
:''gopeśa gopikā-kānta rādhā-kānta namo 'stu te''

:''jayatāṁ suratau paṅgor''
:''mama manda-mater gatī''
:''mat-sarvasva-padāmbhojau''
:''rādhā-madana-mohanau''

:''dīvyad-vṛndāraṇya-kalpa-drumādhaḥ''-
:''śrīmad-ratnāgāra-siṁhāsana-sthau''
:''śrī-śrī-rādhā-śrīla-govinda-devau''
:''preṣṭhālībhiḥ sevyamānau smarāmi''

:''śrīmān rāsa-rasārambhī''
:''vaṁśīvaṭa-taṭa-sthitaḥ''
:''karṣan veṇu-svanair gopīr''
:''gopī-nāthaḥśriye ’stu naḥ''

:''tapta-kāñcana-gaurāṅgi''
:''rādhe vṛndāvaneśvari''
:''vṛṣabhānu-sute devi''
:''praṇamāmi hari-priye''

:''hare kṛṣṇa hare kṛṣṇa''
:''kṛṣṇa kṛṣṇa hare hare''
:''hare rāma hare rāma''
:''rāma rāma hare hare''

This evening we are going to hold a marriage ceremony for three couples of our students. The Kṛṣṇa consciousness movement is to understand, to always bear in mind or always be in consciousness, that we are eternally related with the Supreme Personality of Godhead. So the process is to utilize this human form of life for elevating oneself to the highest perfectional stage.

There is evolution of life from lowest animal in the water and up to the highest platform, or highest planetary life, where the duration of life is many, many millions of years. The highest planetary system is called Brahmaloka, or where the first created being, Brahmā, lives.

The duration of Brahmā's life is explained in the ''Bhagavad-gītā'' that forty-three hundred thousands of years multiplied by one thousand makes one twelve hours of that Brahmaloka. Just like there is distinction of the duration of life between the microbes and the human being, similarly, there are different grades of different duration of life in different stage of planetary system.

So the life is evolving. Now after evolutionary process from the lower animals, from the aquatics to plant life, vegetable life, then microbes, reptiles, birds, beasts, then we come to the human form of life, this civilized form of life. Now here it is just like crossing. Where we should go next life?

Whether I shall promote myself to the higher planetary system or into the spiritual sky, Vaikuṇṭhaloka, or I shall go down again in the evolutionary process of lower animals? That is to be decided. So if we want to go to the higher planetary system, we can go there. If we want to stay here, we can do that. If we want to go down, that we can do. And if we want to go back to Godhead, that also we can do.

So this facility is given in this human form of life. Now it is our choice, where shall I go. Shall I go down to hell, or shall I go up to heaven, or I shall go back to Godhead, back to home? Everything we can do. So our this Kṛṣṇa consciousness movement is directly approaching the spiritual sky, back to home, back to Godhead. No more evolutionary process. That is the advantage of this Kṛṣṇa conscious . . .

If you make your consciousness completely absorbed in Kṛṣṇa, if you understand what is Kṛṣṇa, what is your relationship, how you have to act in that relationship, simply if you learn this science in this life, then it is assured by the Lord Himself, Kṛṣṇa, in the ''Bhagavad-gītā'', ''tyaktvā dehaṁ punar janma naiti mām eti kaunteya'' ([[BG 4.9 (1972)|BG 4.9]])

"After leaving this body, one does not come again back to this material world to accept one of the 8,400,000's of species of body, but he goes directly unto Me." ''Yad gatvā na nivartante tad dhāma paramaṁ mama'' ([[BG 15.6 (1972)|BG 15.6]]).

"And if one can go back there, then he does not come back again in this material world to accept this material body." And material body means three kinds of miseries, threefold miseries, always. And at least threefold miseries are exhibited in four kinds of distresses, namely birth, death, old age and disease.

So this Kṛṣṇa consciousness movement is not a new movement. It is there always in the Vedic scripture, but people have forgotten. So we are trying to revive that movement, although in India the movement is there always, especially since the last five hundred years, introduced by Lord Caitanya Mahāprabhu. In your country it is introduced since 1966. But people are appreciating. We have got many books and literature, magazines, to convince people about the importance of this movement.

And those who are coming to be a serious student of this movement, initiated, they require to follow four principles of regulation. That one, first regulation, is that the student is not allowed to have illicit sex life. In this country, the guardians, the teachers, the government allows the boys and girls to mix together and have illicit sex life without marriage. That is not allowed in Kṛṣṇa consciousness movement. If any boy or girl wants sex life, then he should regularly be married. That is civilized way. Because in the civilized society there is marriage ceremony.

According to Vedic system, the father and mother's responsibility is for the child, unless they are married. It is the duty of the parents to see that the girl and the boy is married by the supervision of the parents. That is the Vedic way of civilization. In India the . . . especially for the girls. If the girl is above the age of thirteen years old, and if she is not married by the father, or in the absence of father, the elder brother—mother has not so much responsibility, but the father or the elder brother—then it is said that that man, father or elder brother, will go to hell.

So it is a great responsibility to take care of the girls. According to ''Manu-Saṁhitā'', Vedic principle, woman has no independence. She must be taken care of by somebody. In the early age the father is to take care—in the younger age the husband, a good husband has to take care; and when she is old, the elderly sons, he has to take care. But woman is never allowed to remain independent. That is Vedic principle of life. Actually, the woman is the weaker sex. They require protection by good father, good husband and good child also.

In my case also—there are many cases—I've left my home. I have got my wife, my elderly children, my grandchildren. So they are taking care of my wife. She has no concern. So that is the way of social system. And especially in our Kṛṣṇa consciousness movement, we want to give the students complete peace of mind, because without peace of mind nobody can cultivate Kṛṣṇa consciousness. That is stated in the ''Śrīmad-Bhāgavatam'':

:''evaṁ prasanna-manaso''
:''bhagavad-bhakti-yogataḥ''
:''bhagavat-tattva-vijñānaṁ''
:''mukta-saṅgasya jāyate''
:([[SB 1.2.20]])

There is a process. This science of understanding God, the science of God, is a great science. People have no knowledge about it, but it is a great science. And the ways and means of understanding God is different from ordinary material science. So the ways and means and the process of understanding the science of Godhead is to hear.

:''śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ''
:''puṇya-śravaṇa-kīrtanaḥ''
:''hṛdy antaḥ stho hy abhadrāṇi''
:''vidhunoti suhṛt satām''
:([[SB 1.2.17]])

God is situated in everyone's heart. Simply you do not know. He is situated. He is everywhere. Within the atom also, He is present. ''Andantarastham paramanu cayantarastham'' (Bs. 5.35). God is present within this world, within everything, everywhere, even within the atom. Now, at the present moment, the atomic theory is very prominent, but in the Vedic literature it is said that God is existing even within the atom. ''Aṇḍāntara-stha-paramāṇu''. ''Paramāṇu'' means atom. Therefore ''īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati'' ([[BG 18.61 (1972)|BG 18.61]]).

''Īśvara'', the Supreme Lord, is sitting within your heart. I am also sitting. This is dress. This body is dress, but my place is within the heart. The medical science also says all the energy is coming from the heart. The heart stops to work, that means man is dead. So the soul and the Supersoul both are sitting in the heart.

We get this information from Vedic literature. So as soon as we begin hearing about the Supersoul or the Supreme Lord, then the contamination which are accumulated on the covering of our heart for so many years of our past birth, by simply hearing, by electrifying or by lighting, it becomes clear. ''Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ'' ([[SB 1.2.17]]).

To hear about God is itself a pious activity. Even if we do not understand, simply if we hear this chanting, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma . . . one becomes gradually a pious man. Apart from any other realization, he becomes a pious man. In this way, as soon as we hear about God, we become cleansed of all material contamination. Then our three modes of material nature, namely we are . . .

this world is moving under three modes: the modes of goodness, the modes of passion and the modes of ignorance. So generally, people are influenced by the modes of passion and modes of ignorance. Very few people are on the modes of goodness. But this process of hearing about God will gradually place one on the platform of the modes of goodness. ''Sthitaṁ sattve prasīdati'' ([[SB 1.2.19]]).

And the symptoms, as soon as he's placed on the modes of goodness, the symptom will be that he'll feel satisfied. He'll feel satisfied. ''Prasīdati''. In this way, when he is satisfied, when he is on the platform of goodness, or the platform of satisfaction . . . that is wanted. ''Prasanna-manaso''. ''Evaṁ prasanna-manaso'' ([[SB 1.2.20]]).

How it is attained? Simply by hearing, the process. Process is simply hearing, submissively hearing. Then he comes to the platform of goodness. And at that time, the passion and ignorance is completely moved out. And then he can understand what is the science of God, what is God, what is relationship.

So we want to give chance to all to raise oneself on that platform of goodness. And on the platform of goodness, there is no chance of indulging in passion and ignorance. Therefore although it is not my duty—because I am a ''sannyāsī'' . . . I have nothing to do with social activity—still, because in this country, mostly I see the boys and girls are not married, I have introduced this marriage system in our society, and the result is very good.

You'll be very pleased to know that in London I have sent six boys and girls who were married by me in my presence. Formerly, they were not married. You know as the other boys and girls lived, they were also living in that way. But the result has been very excellent. They are preaching there Kṛṣṇa consciousness.

They are not very big philosopher, nor Vedāntist, neither, I mean to say, born in the Vedic civilized way— just like ordinary way — but they have been trained only under my direction for only two years. But they are working in London very wonderfully, so much so that people have come to know that there is a movement, Kṛṣṇa consciousness, and ''London Times'', in big heading, they wrote, "Kṛṣṇa Chanting Startles London."

So formerly many ''sannyasis'' went there to introduce this movement, but they failed. But these sincere boys and girls . . . they are not very aged also—not more than twenty-six years, any one of them—but they are doing very nice. So the platform of purity is so nice that they can play tremendously.

So we want such pairs in our society. We are not dry. Everything is there. The hedonists, they want "Eat, drink, be merry and enjoy." These four things, for the hedonists, they are going to hell. But our, the same things are there. We are dancing, we are chanting, we are eating, and we have love also between husband and wife, between boys and girls.

We allow everything. But everything is targeted to achieve to the highest goal of life, Viṣṇu or Kṛṣṇa. That is the significance of this life. We don't stop anything, but we regulate everything to achieve the highest perfection of life. That is our aim.

''Adānta-gobhir viśatāṁ tamisram'' ([[SB 7.5.30]]).

One who does not know this technique . . . everyone, every living entity, is by nature hankering after joy, joyful life. That is his nature. Because . . . Kṛṣṇa and Rādhārāṇī, you see. They are also transcendental unity. Kṛṣṇa is representing as a young boy, sixteen years.

Similarly, Rādhārāṇī is also a young girl. They are chanting, and They are playing on flute, and They're enjoying life. They have got Their associates. So it is not dry, but it is highest perfectional stage, in purity. Not in the material modes of passion and ignorance.

So everyone is hankering after that pure, joyful life, but he does not know where to get it. That is the defect. That information we are giving. Here is the life. You just try to approach Rādhā and Kṛṣṇa and you'll have full life of enjoyment. ''Ānandamayo 'bhyāsāt'' (''Vedānta-sūtra'' 1.1.12).

In the ''Vedānta-sūtra'' it is stated that the Supreme Person, the Supreme Lord, is full of enjoyment. He's not morose. He's not old. He is not without a joyful life. He is full of joyful life. So this Kṛṣṇa consciousness movement is to transfer everyone to that platform of full joyful life.

So in order to give them facility for acquiring this highest goal of life, we have introduced the marriage . . . the marriage system is there also, according to our Vaiṣṇava ''Smṛti''. ''Smṛti'' means regulative, the law book, the statute book. Married life is there. We are preaching the cult of Lord Caitanya Mahāprabhu. He also married. All the five associates of Lord Caitanya, they also married. Kṛṣṇa also married.

So marriage is not bad. Marriage is . . . it is not that unless one becomes a ''sanyāsī'' or a strict ''brahmacārī'', he cannot attain the highest perfection of life. No. Even in married life. But one has to adjust it. Married life means not sex enjoyment. It is not a license for sex enjoyment.

Although it is some sort of license, but it can be utilized. It can be utilized for producing children of Kṛṣṇa consciousness. And at least, one should be satisfied. The husband will help the wife, the wife will help the husband in advancing in Kṛṣṇa consciousness, that is . . .

(break) for the benefit of their country, for the benefit of the total human society.

Thank you very much.

Devotees: Hare Kṛṣṇa. (obeisances)

Prabhupāda: You're . . . nobody is guardian? First of all, you come here. Both of you, come sit down. ''Jaya'', Satsvarūpa? Where is Satsvarūpa?

Satsvarūpa: Yes.

Prabhupāda: Come here. So you can say that "Śāradīyā, my Godsister, was so long under my care. Now I give Śāradīyā to you, Vaikuṇṭhanātha, in your charge."

Satsvarūpa: Śāradīyā, my Godsister, has so long been in my charge. Now I give you unto my Godbrother Vaikuṇṭhanātha.

Prabhupāda: Now you say that, "I accept her as my wife."

Vaikuṇṭhanātha: I accept her as my wife.

Prabhupāda: "And take charge of her . . ."

Vaikuṇṭhanātha: And take charge of her . . .

Prabhupāda: ". . . throughout her life . . ."

Vaikuṇṭhanātha: . . . throughout her life . . .

Prabhupāda: ". . . and shall see to her comfort, provide with all necessities of life, without thinking of any personal gratification."

(Vaikuṇṭhanātha repeats) You say that "I accept you as my husband.

(Śāradīyā repeating) I shall serve you throughout my life as your most obedient servant." Yes. "And we shall live together peacefully for prosecuting Kṛṣṇa consciousness, forgetting everything else, and live happily." Now change your garlands.

Devotees: Haribol!

Prabhupāda: Now you sit down and cover the head. Yes. Cover the head. Yes. Just like . . . there is no, that red? Vermillion?

Himāvatī: Where is that red crayon ?

Prabhupāda: Now you can sit down there, next her. No, you sit left. Now change. You sit here. Yes. Now she'll always remain on your left. You come forward. Now you say . . .

Satsvarūpa: Jāhnavā has so long, my Godsister, has so long been in my care. I now give her over to Nanda Kiśora prabhu.

Prabhupāda: You say you shall, "Take charge of Jāhnavā, my wife, (Nanda Kiśora repeating) and I shall look after her comforts throughout her life, and I shall supply her all necessities of life." And you say that, "I accept you as my husband."

(Jāhnavā repeating) "I shall see to your comfort throughout my life. Without any separation we shall live peacefully, in happiness and distress, without any separation, for executing Kṛṣṇa consciousness."

Change your garland and place. ''Jaya''. That's nice. Now you cover her head like that. Yes. Not in that way. From this part. All right. Change your seat. Yes.

Devotee: Should he apply it?

Prabhupāda: Yes. You apply it. That's all right. Now you come, you, sit down here. Sit down here. First of all, sit down. Your father is present?

Rukmiṇī: Yes.

Prabhupāda: You may come please, yes. You can say that, "My daughter was in charge of me so long, now I give in charge to this boy."

Rukmiṇī's father: My daughter was in charge of me so long. I now give her to . . .

Prabhupāda: His name is Baradrāja.

Rukmiṇī's father: Baradrāja.

Prabhupāda: So you say: "I accept (Baradrāja repeating) Rukmiṇī as my wife. I shall maintain her throughout my life, supply all necessities of life, and we shall work together for prosecuting Kṛṣṇa consciousness." You say that, "I accept you (Rukmiṇī repeating) as my husband, and I shall serve you as your most obedient wife, to keep you in all comforts, in all distress and happiness, and we shall continue our life for Kṛṣṇa consciousness." Now change. Change the garland. Mind that this promise has been made before Rādhā and Kṛṣṇa. Yes. You cannot change all these promises.

Change your seat. Cover the head. Cover the head and give her this red. Cover it nicely. You see, here. You should keep your wife always covered. (laughter) Don't allow this miniskirt or minishirt. (laughter) According to Vedic civilization, respectable women cannot be seen even by the sun. ''Asūryaṁ paśyat''. How can you avoid sun? But it is said like that.

The sun will find difficulty to see one man's woman. Yes. ''Asūryaṁ paśyat''. ''Asūryam''. ''Sūrya'' means the sun. Sun cannot. Sun will also hankering after her, "How can I see that woman?" (chuckles) So woman should be always in privacy. They should be respectfully protected by the husband and the father. That is the way.

All right. Then it is finished. Now let us perform ''yajña''. (devotees offer obeisances)

Now chant Hare Kṛṣṇa . . . (indistinct) . . . after performance of ''yajña''. Chant Hare Kṛṣṇa. Mix it. Mix it.

Satsvarūpa: . . . can use that?

Prabhupāda: No, no. Hand. Now you can sit comfortably. (devotees chant ''japa'') Now take, you know, little, little, everyone. When I say "''svāhā''" three times, very little, little take. We'll have to continue.

(responsively with devotees) ''Namaḥ apavitraḥ pavitro vā sarvāvasthām'' . . . no, why you are not chanting?

(devotees chant more loudly)

: . . . ''gato 'pi vā yaḥ smaret puṇḍarīkākṣaṁ sa bahyābhyantara-śuciḥ''.
:''śrī viṣṇu śrī viṣṇu śrī viṣṇu''.

:''vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca''
:''śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam''
:''sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ''
:''śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca''
:''svāhā'', ''svāhā'', ''svāhā''

:''nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale''
:''śrīmate bhaktivedānta-svāmin iti nāmine''

:''nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale''
:''śrīmate bhaktisiddhānta-sarasvatīti nāmine''

:''śrī-vārṣabhānavī-devī-dayitāya kṛpābdhaye''
:''kṛṣṇa-sambandha-vijñāna-dāyine prabhave namaḥ''

:''mādhuryojjvala-premāḍhya-śrī-rūpānuga-bhaktida-''
:''śrī-gaura-karuṇā-śakti-vigrahāya namo 'stu te''

Why not take a group photo of these newly married couples? It will be nice.

Guest: That'd be great. It'd be beautiful. Sure.

Himāvatī: Should they go behind or should they turn around?

Prabhupāda: As you like.

Guest: Could the wife be seated and the husband in back of her?

Prabhupāda: Just like they are sitting, left and right.

Guest: . . . if we had a better place to . . .

Prabhupāda: (continues chanting)

:''svāhā'', ''svāhā'', ''svāhā''

So you want to take just now or after finishing this?

Satsvarūpa: Prabhupāda, he wants a couple there, a couple there, and a couple behind you.

Prabhupāda: That's all right.

Guest: Or maybe two couples here and a third couple over there or something.

Prabhupāda: You come here. Sit down there. Yes, sit down. Yes, like that.

(background conversation)

Why you are standing? Sit.

:''namo gaura-kiśorāya sākṣād-vairāgya-mūrtaye''
:''vipralambha-rasāmbhodhe pādāmbujāya te namaḥ''
:''svāhā'', ''svāhā'', ''svāhā''

:''namo bhaktivinodāya sac-cid-ānanda-nāmine''
:''gaura-śakti-svarūpāya rūpānuga-varāya te''
:''svāhā'', ''svāhā'', ''svāhā''

:''gaurāvirbhāva-bhūmes tvaṁ nirdeṣṭā saj-jana-priyaḥ''
:''vaiṣṇava-sārvabhaumaḥ śrī-jagannāthāya te namaḥ''
:''svāhā'', ''svāhā'', ''svāhā''

:''namo mahā-vadānyāya kṛṣṇa-prema-pradāya te''
:''kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ''
:''svāhā'', ''svāhā'', ''svāhā''

:''pañca-tattvātmakaṁ kṛṣṇaṁ bhakta-rūpa-svarūpakam''
:''bhaktāvatāraṁ bhaktākhyaṁ namāmi bhakta-śaktikam''
:''svāhā'', ''svāhā'', ''svāhā''

:''he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate''
:''gopeśa gopikā-kānta rādhā-kānta namo 'stu te''
:''svāhā'', ''svāhā'', ''svāhā''

:''jayatāṁ suratau paṅgor''
:''mama manda-mater gatī''
:''mat-sarvasva-padāmbhojau''
:''rādhā-madana-mohanau''
:''svāhā'', ''svāhā'', ''svāhā''

:''dīvyad-vṛndāraṇya-kalpa-drumādhaḥ-''
:''śrīmad-ratnāgāra-siṁhāsana-sthau''
:''śrī-śrī-rādhā-śrīla-govinda-devau''
:''preṣṭhālībhiḥ sevyamānau smarāmi''
:''svāhā'', ''svāhā'', ''svāhā''

:''śrīmān rāsa-rasārambhī''
:''vaṁśīvaṭa-taṭa-sthitaḥ''
:''karṣan veṇu-svanair gopīr''
:''gopī-nāthaḥśriye ’stu naḥ''
:''svāhā'', ''svāhā'', ''svāhā''

:''tapta-kāñcana-gaurāṅgi''
:''rādhe vṛndāvaneśvari''
:''vṛṣabhānu-sute devi''
:''praṇamāmi hari-priye''
:''svāhā'', ''svāhā'', ''svāhā''

Now you take one banana, this part of banana, and stand up. Take, each one of you. Supply. Stand up.

:''namo brahmaṇya-devāya''
:''go-brāhmaṇa-hitāya ca''
:''jagad-dhitāya kṛṣṇāya''
:''govindāya namo namaḥ''

:''namo brahmaṇya-devāya''
:''go-brāhmaṇa-hitāya ca''
:''jagad-dhitāya kṛṣṇāya''
:''govindāya namo namaḥ''

:''namo brahmaṇya-devāya''
:''go-brāhmaṇa-hitāya ca''
:''jagad-dhitāya kṛṣṇāya''
:''govindāya namo namaḥ''

Now take this, silently. Yes.

:''hare kṛṣṇa hare kṛṣṇa''
:''kṛṣṇa kṛṣṇa hare hare''
:''hare rāma hare rāma''
:''rāma rāma hare hare''

:''hare kṛṣṇa hare kṛṣṇa''
:''kṛṣṇa kṛṣṇa hare hare''
:''hare rāma hare rāma''
:''rāma rāma hare hare''

Now bow down.

:''nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhutale''
:''śrīmate bhaktivedanta-svamin iti namine''

:''nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhutale''
:''śrīmate bhaktivedanta-svamin iti namine''

:''nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhutale''
:''śrīmate bhaktivedanta-svamin iti namine''

All right. Now chant Hare Kṛṣṇa.

Devotees: Hare Kṛṣṇa!

Prabhupāda: And be happy.

Devotees: ''Haribol!'' All glories to Śrī Guru and Śrī Gaurāṅga! ''Haribol!'' All glories to Prabhupāda! ''Haribol''

Prabhupāda: Now chant Hare Kṛṣṇa. Dance, chant now. Enjoy life.

(''kīrtana'') (Prabhupāda talking in background)

(''prema-dhvanī'') All glories to the assembled devotees. All glories to the assembled devotees. Thank you very much. (obeisances)

''Prasāda''? You are sitting uncomfortably?

Guest: No. (devotees chant ''japa'')

Prabhupāda: Now distribute ''prasāda''.

(''bhajana'' - ''Govinda jaya jaya'')

Haṁsadūta: There's no draft? The window's not open?

(''kīrtana'' in background)

Prabhupāda: No, no. That's all right. I have informed your brother in Germany, Kṛṣṇa dāsa, "Your sister is going to be married this week . . ." Stop. You can now eat. Stop.

Devotee: Take ''prasādam''.

Prabhupāda: Yes. Take ''prasādam''. You can play the record. That's all. (laughter) Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa . . . you also eat.

Everyone eat. Yes. I think it is nicely prepared. You can take one plate. (laughter) Yes.

("Hare Kṛṣṇa Happening" record plays until end with discussions in background)

Let me see.

:''catur-vidha-śrī-bhagavat-prasāda-''
:''svādv-anna-tṛptān hari-bhakta-saṅghān''
:''kṛtvaiva tṛptiṁ bhajataḥ sadaiva''
:''vande guroḥ śrī-caraṇāravindam''

The spiritual master is satisfied when nice foodstuff, ''prasādam'', is distributed, and it is eaten by the devotees. Our is not dry speculation. Everything substantial.

(pause)

Himāvatī: We need another plate.

Prabhupāda: These Press representatives, they are taking?

Haṁsadūta: Yes, they're all from the Press.

Prabhupāda: So you have not offered them ''prasādam''?

Himāvatī: Everyone has.

Prabhupāda: They should have been given. Anyway, something should have been given. You are going? She is going with her father?

Himāvatī: He was once in Montreal. Remember? Rukmiṇī's father once came to Montreal?

Prabhupāda: Yes. She is her mother?

Himāvatī: Yes.

Prabhupāda: She is not elderly. Mother is leaving?

Himāvatī: Yes.

Prabhupāda: Forty, thirty-five years.

Himāvatī: Yes. Rukmiṇī is only seventeen. Rukmiṇī is seventeen. She's not very old.

Prabhupāda: She is only . . . she is the first child?

Himāvatī: I don't know. I think so, first child. She has one sister.

Satsvarūpa: Just one announcement. Tomorrow night is Swami Bhaktivedanta's last appearance, last lecture, last ''kīrtana'' in Boston, and that's at the International Students' Association. They have a place at 33 Garden Street. He'll be speaking there. But we'll be carrying on this sublime teaching, especially in the form of ''saṅkīrtana''. We'll be chanting in the streets. We'll be pushing this more than anything.

Then the feast, of course, Hare Kṛṣṇa Love Feast. But, especially if you see us in the parks and the streets, join us and feel this real transcendental bliss, just by chanting Hare Kṛṣṇa, all summer, as long as the weather is nice. (indistinct) a basket around. If you can give something it will help for the cost of this feast and wedding. Thank you very much. Hare Kṛṣṇa.

Prabhupāda: Keep it there . . . (indistinct) . . . (end)

690802 - Letter to Gaurasundara written from Los Angeles

2020-12-12T11:24:29Z

Nirmal:

[[Category:1969 - Letters]]
[[Category:1969 - Lectures, Conversations and Letters]]
[[Category:1969-08 - Lectures, Conversations and Letters]]
[[Category:Letters Written from - USA]]
[[Category:Letters Written from - USA, Los Angeles]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Los Angeles]]
[[Category:Gaurasundara - Letters]]
[[Category:1969 - Letters with Scans of the Originals - checked]]
[[Category: Letters - Signed, 1969]]
[[Category: Letters - With Added Handwriting]]
[[Category:1969 - Letters with Scans of the Originals]]
[[Category:Letters - SIC]]
<div style="float:left">[[File:Go-previous.png|link=Category:Letters - by Date]]'''[[:Category:Letters - by Date|Letters by Date]], [[:Category:1969 - Letters|1969]]'''</div>
{{LetterScan|690802 - Letter to Gourasundar page1.jpg|Letter to Gourasundar (Page 1 of 2)}}
{{LetterScan|690802 - Letter to Gourasundar page2.jpg|Letter to Gourasundar (Page 2 of 2)}}

Tridandi Goswami<br />
A.C. Bhaktivedanta Swami<br />
Founder-Acharya:<br />
International Society for Krishna Consciousness<br />
CENTER: 1975 So. La Cienega Blvd.<br>
Los Angeles, California

DATE: August 2, 1969

My Dear Gourasundar,

Please accept my blessings. I am in due receipt of your letter dated 30 July, 1969, and I have noted the contents carefully. I am always encouraged to learn of the nice activities of our Hawaii Iskcon as they go on under your direction. These concerts which you are attending will not go in vain, because all of these people who are now hearing these vibrations of Hare Krishna Mantra will be gradually coming to our camp of Krishna Consciousness. This is the Vedic process that simply by sound vibrations there will be the reaction of spiritual benefit. And for all of these people who are joining you in chanting and helping you in your various activities, for them Krishna has shown His Special Mercy, and it is to be understood that Krishna will guide them more and more to return to Him again in His Spiritual Abode, Goloka Vrindaban.

Regarding the difficulties you are having because of the police stopping your chanting in the streets, when Subala was arrested in Philadelphia for this same reason the judge declared him as "not guilty" when he learned of the nature of our movement and the purpose of our collecting. Subal has testimonial of this "not guilty" verdict as declared by the judge, so if you think it will be of help to you in getting permission from the police for chanting on the streets, then you may write to Subal for a xerox copy of this testimonial. Regarding your order of <u>BTG</u>, on such matters you should negotiate with Tamal Krishna. But one thing is that we are now stepping up publication from 20,000 to 25,000 per month, so we must likewise step up our sales on Sankirtan Party. In Philadelphia, Subal has reported that simply by standing on the street corners wearing our robes, automatically many, many people come up to inquire and purchase <u>BTG</u> from them, and they are selling about 80 copies per day. My Guru Maharaj always stressed the importance of distributing this Krishna Consciousness literature, so try to do it as far as possible. Regarding your obtaining a new temple, and your idea for yourself, Govinda Dasi, Balabhadra and Turya dasa to go to Tokyo in December, on such matters you may consult with Tamal Krishna in Los Angeles, because he has agreed to take charge of organizing this aspect of our movement. But I do not know how you are planning that the Hawaii branch will be maintained if so many important members leave for Tokyo. Just today I learned that in about one month Sudama and Bali Mardan will be leaving to begin this Japanese center, and Sudama has already arranged for free tickets for them both. So you may open correspondence to discuss this with Tamal Krishna. My idea is that you may not divert your attention to Tokyo at this time. Your responsibility in Hawaii is very great, so make it well-established first of all. Then you may try for another center. For your selling <u>BTGs</u> there is no reason for you to be strained. Whatever you can do conveniently is all right. I have received information from the United Shipping Corporation that the Murtis are coming from Calcutta to Honolulu.''[Handwritten]''

I am glad to learn that you have performed the Guru Purnima Ceremony by Kirtan; that is all right. But this Guru Purnima is generally performed by the Mayavadi sects. The idea of Guru Purnima is to offer gratitude to the Spiritual Master by the disciple once in a year. That is called Guru Purnima. So far as we are concerned, Gaudiya Vaisnavas, we offer all our gratefulness to the Spiritual Master on His Appearance Day Ceremony, called Vyasa Puja. So kirtan is our daily function; whatever you have done is all right, but actual worship of the Spiritual Master will be done by all of my disciples on the fifth day of September, just one day after Janmastami.

I am pleased to note that you have performed at certain "yoga" groups in the area, and already you are making a nice dent in their Maya, as they are now preferring the Maha Mantra to the chanting of Om. Actually, this chanting of Om is also a bonafide form of meditation, but as we learn from Vedic literature and from Chaitanya Mahaprabhu, the chanting of Hare Krishna is the prime benediction for this age, and it is the authoritatively recommended means of God-realization. Also, I am very encouraged to learn that you have your own radio show for one hour every Sunday morning. Here in Los Angeles I have so many tapes of my singing prayers, chanting new tunes of Hare Krishna, playing mridanga, and purports to prayers. So if you think that some of these tapes will be nice for your program, I will have copies made of some of them and have them sent to you.

Please convey my blessings to Heroine Govinda Dasi. Yes, it is nice if she can draw pictures for <u>BTG</u> covers. She may ask Brahmananda what pictures will be required for upcoming covers. But as she is still sometimes feeling weak, she should not tire herself out in this connection. Please convey my blessings to all of the others. I hope this will meet you in good health.

Your ever well-wisher,<br />
[[File:SP Signature.png|300px]]<br />
A.C. Bhaktivedanta Swami

SB 7.8.46

2020-11-30T14:36:17Z

Nirmal:

{{info
|speaker=inhabitants of Vidyādhara-loka
|listener=Lord Nṛsiṁhadeva the Supreme Personality of Godhead
}}
[[Category:Srimad-Bhagavatam - Canto 07 Chapter 08]]
[[Category:Bhagavatam Verses Spoken by the Inhabitants of Vidyadhara-loka - Vanisource|070846]]
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 7|Seventh Canto]] - [[SB 7.8: Lord Nrsimhadeva Slays the King of the Demons|Chapter 8: Lord Nṛsiḿhadeva Slays the King of the Demons]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=SB 7.8.45]] '''[[SB 7.8.45]] - [[SB 7.8.47]]''' [[File:Go-next.png|link=SB 7.8.47]]</div>
{{RandomImage}}

==== TEXT 46 ====

<div class="verse">
:śrī-vidyādharā ūcuḥ
:vidyāṁ pṛthag dhāraṇayānurāddhāṁ
:nyaṣedhad ajño bala-vīrya-dṛptaḥ
:sa yena saṅkhye paśuvad dhatas taṁ
:māyā-nṛsiṁhaṁ praṇatāḥ sma nityam
</div>

==== SYNONYMS ====

<div class="synonyms">
''śrī-vidyādharāḥ ūcuḥ''—the inhabitants of Vidyādhara-loka prayed; ''vidyām''—mystic formulas (by which one can appear and disappear); ''pṛthak''—separately; ''dhāraṇayā''—by various meditations within the mind; ''anurāddhām''—attained; ''nyaṣedhat''—stopped; ''ajñaḥ''—this fool; ''bala-vīrya-dṛptaḥ''—puffed up by bodily strength and his ability to conquer anyone; ''saḥ''—he (Hiraṇyakaśipu); ''yena''—by whom; ''saṅkhye''—in battle; ''paśu-vat''—exactly like an animal; ''hataḥ''—killed; ''tam''—unto Him; ''māyā-nṛsiṁham''—appearing as Lord Nṛsiṁhadeva by the influence of His own energy; ''praṇatāḥ''—fallen; ''sma''—certainly; ''nityam''—eternally.
</div>

==== TRANSLATION ====

<div class="translation">
The inhabitants of Vidyādhara-loka prayed: Our acquired power to appear and disappear in various ways according to varieties of meditation was banned by that foolish Hiraṇyakaśipu because of his pride in his superior bodily strength and his ability to conquer others. Now the Supreme Personality of Godhead has killed him just as if the demon were an animal. Unto that supreme pastime form of Lord Nṛsiṁhadeva, we eternally offer our respectful obeisances.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=SB 7.8.45]] '''[[SB 7.8.45]] - [[SB 7.8.47]]''' [[File:Go-next.png|link=SB 7.8.47]]</div>
__NOTOC__
__NOEDITSECTION__

760705 - Lecture CC Madhya 20.100 - Washington D.C.

2020-06-12T18:07:44Z

Nirmal:

[[Category:1976 - Lectures]]
[[Category:1976 - Lectures and Conversations]]
[[Category:1976 - Lectures, Conversations and Letters]]
[[Category:1976-07 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, Washington D.C.]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Washington D.C.]]
[[Category:Lectures - Caitanya-caritamrta]]
[[Category:CC Lectures - Madhya-lila|M20100]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1976 - Lectures|1976]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:760705 Lecture - Srila Prabhupada Speaks a Nectar Drop in Washington DC|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">760705CC-WASHINGTON DC - July 05, 1976 - 43.18 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760705CC-WASHINGTON_DC_mono.mp3</mp3player>

Pradyumna: ''Oṁ namo bhagavate vāsudevāya''. ''Oṁ namo bhagavate vāsudevāya''. ''Oṁ namo bhagavate vāsudevāya''. (Prabhupāda and devotees repeat) (leads chanting, etc.)

:''āpanāra hitāhita kichui nā jāna''!
:''grāmya-vyavahāre paṇḍita tāi satya māni''
:([[CC Madhya 20.100|CC Madhya 20.100]])
Translation: (02:06) "I do not know what is beneficial for me and what is detrimental. Nonetheless, in ordinary dealings people consider me a learned scholar, and I am also thinking of myself as such."

Prabhupāda:

:''āpanāra hitāhita kichui nā jāna''!
:''grāmya-vyavahāre paṇḍita tāi satya māni''
:([[CC Madhya 20.100|CC Madhya 20.100]])
So in India, still, a ''brāhmaṇa ''is called ''paṇḍita'', ''paṇḍitjī''. Just like you know our Prime Minister was Paṇḍita Jawaharlal Nehru. He happened to be a Sārasvata ''brāhmaṇa''. Sanātana Gosvāmī, he also a Sārasvata ''brāhmaṇa ''by caste. But he has placed himself:

:''nīca jāti nīca-saṅgī patita adhāma''
:''kuviṣaya-kūpe paḍi' goṅāinu janama''
:([[CC Madhya 20.99|CC Madhya 20.99]])
He could understand that "These people call me ''paṇḍita''." ''Paṇḍita ''means one who knows everything. The ultimate ''paṇḍita ''is mentioned in the ''Bhagavad-gītā'', ''paṇḍitāḥ sama-darśinaḥ ''([[BG 5.18 (1972)|BG 5.18]]). ''Paṇḍita ''means he sees every living entity on the equal level. That is real ''paṇḍita''. ''Paṇḍitāḥ sama ''. . .

:''vidyā-vinaya-sampanne''
:''brāhmaṇe gavi hastini''
:''śuni caiva śva-pāke ca''
:''paṇḍitāḥ sama-darśinaḥ''
:([[BG 5.18 (1972)|BG 5.18]])
He's really ''paṇḍita''. That is spiritually. And materially, ''paṇḍita'', that is also mentioned by Cāṇakya Paṇḍita, his moral instruction. He gives description of a ''paṇḍita'':

:''mātṛvat para-dāreṣu''
:''para-dravyeṣu loṣṭravat''
:''ātmavat sarva-bhūteṣu''
:''yaḥ paśyati sa paṇḍitaḥ''
:(''Cāṇakya-śloka ''10)
He never said that anyone who has passed his M.A. degree or Ph.D. degree, he is ''paṇḍita''. No. The test of ''paṇḍita ''is here, from moral instruction, that anyone who sees all other woman except his wife as mother, he is ''paṇḍita''. Just see. This is the test. ''Mātṛvat para-dāreṣu'', and ''para-dravyeṣu'', other's property as garbage in the street, nobody touches. And ''ātmavat sarva-bhūteṣu'', and treat everyone as his own self. If anyone has learned these three things, then he is ''paṇḍita''. And spiritually, when one sees that all living entities, may be in different types of bodies, he is spirit soul, part and parcel of God, then he is ''paṇḍita''.

:''brahma-bhūtaḥ prasannātmā''
:''na śocati na kāṅkṣati''
:''samaḥ sarveṣu bhūteṣu''
:''mad-bhaktiṁ labhate parām''
:([[BG 18.54 (1972)|BG 18.54]])
So these are Vedic instructions, and Sanātana Gosvāmī, although he was a minister in Muhammadan government, Nawab Hussain Shah's, but in touch with Caitanya Mahāprabhu, he has come to his knowledge that ''grāmya-vyavahāre paṇḍita ''([[CC Madhya 20.100|CC Madhya 20.100]]): "Actually, I am not ''paṇḍita''. But in village, in ordinary common sense, because I happen to be a ''brāhmaṇa'', they call me ''paṇḍita''. I also accept as ''paṇḍita''. But my real position is that I am such a ''paṇḍita'', such a learned man, that I do not know what is good for me. This is my position." He is submitting to Caitanya Mahāprabhu, his ''guru''. Why ''guru ''is necessary? ''Tad vijñānārtham ''(MU 1.2.12). When we are perplexed, that "I do not know what is my actually goal of life, what is benefit here for me . . ." Just like Arjuna did. When he was talking with Kṛṣṇa on equal terms, two friends . . . But when he saw that the actual solution is not coming, then he submitted himself to Kṛṣṇa, that "Kṛṣṇa, now we are not friends. We are friends, but treat me as Your disciple." ''Śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam ''([[BG 2.7 (1972)|BG 2.7]]). So "Make me ''paṇḍita''. I am talking all foolishly. I am ''kṣatriya'', it is my duty to fight, and I am denying it. I know that I am deviating from my duties. So how it has happened? What is the cause? So kindly, ''śiṣyas te'', I am submitting myself before You as Your student." ''Śādhi māṁ prapannam'', "I am surrendering."

So one has to learn the philosophy of life from the person superior, spiritual master. ''Tad-vijñānārthaṁ sa gurum evābhigacchet ''(MU 1.2.12). Do not remain puffed-up, that "I am all-learned, I know everything." That is false. One has to submit. In order to know the solution of life, we have to submit to the proper spiritual master. That is essential. ''Tad-vijñānārthaṁ sa gurum evābhigacchet''. This is Vedic injunction. This ''abhigacchet'', this word is used when it is meant "must." There is no escape. We have seen big, big personalities . . . Just like Caitanya Mahāprabhu; He is Kṛṣṇa Himself, but He accepted Īśvara Purī as His ''guru''. Kṛṣṇa, He also accepted His ''guru ''as Sāndīpani Muni. Lord Rāmacandra, He accepted His ''guru ''as Vasiṣṭha. So it is necessary. Kṛṣṇa or Rāma, They are Supreme Personality of Godhead. They are the supreme instructor, full of knowledge, everything. ''Aiśvaryasya samagrasya vīryasya ''(''Viṣṇu Purāṇa ''6.5.47). There is nothing short, but still, to show us example, They accepted ''guru''. That is essential.

So here Sanātana Gosvāmī, he is also born in a very well-to-do ''brāhmaṇa ''family. He was well situated as minister in charge of the government of Hussain Shah. So everything was quite all right, and still, he thought himself as ''nīca jāti''. ''Nīca jāti nīca-saṅgī ''. . . What is it?

Yes:

:''nīca jāti nīca-saṅgī patita adhāma''
:''kuviṣaya-kūpe paḍi' goṅāinu janama''
:([[CC Madhya 20.99|CC Madhya 20.99]])
If we remain puffed-up, that "I am born in such and such family. I am educated such and such, and I am posted in such and such post, so now my life is successful," that is false. Life is successful when we understand that . . . Here it is said, ''āpanāra hitāhita kichui nā jāni ''([[CC Madhya 20.100|CC Madhya 20.100]]). When we understand what is the goal of life, then life is successful. Not the temporary position, "I am getting good salary, I am very nicely posted, I have got good family," and so on, so on. No. One must know the goal of life. The goal of life is that . . . We are fallen in this material world somehow or other. As Bhaktivinoda Ṭhākura sings, ''anādi karma-phale pori' bhavārṇava-jale''. Now when a man is fallen in the ocean or in the water, he's asking help, you cannot say that "How did you fall? What was the cause?" That we shall discuss later on. First of all, save him. So that is the immediate necessity. There is no . . . Sometimes we are questioned that "How a living entity fallen in this material world?" Yes, that is also stated in the ''Bhagavad-gītā'': ''icchā-dveṣa-samutthena sarge yānti parantapa ''([[BG 7.27 (1972)|BG 7.27]]). ''Icchā-dveṣa''. Actually, we are servant of God. That is our real position. But we sometimes become envious, that "Why shall I become servant of God? This is slave mentality." Sometimes we are accused, the Vaiṣṇavas are, of slave mentality because they want to serve God. And the Māyāvādīs, they think that "We are so exalted that I am as good as God. I am God." That is their position.

But actually, nobody is God here. Everyone is servant. He's simply falsely thinking that he's God, he's master, he's this or that. You have got very nice example in the life of Mr. Nixon. He was thinking that he's everything: "I am the President." But now what is his position, you can understand. So similarly everyone. Nobody is master. The master is Kṛṣṇa only. That is stated in the ''Śrīmad ''. . . ''Caitanya-caritāmṛta'', ''ekale īśvara kṛṣṇa āra saba bhṛtya ''([[CC Adi 5.142|CC Adi 5.142]]). The master is there, that is Kṛṣṇa, and everyone is servant. Therefore Caitanya Mahāprabhu teaches that ''jīvera svarūpa haya nitya kṛṣṇa dāsa ''([[CC Madhya 20.108-109|CC Madhya 20.108]]). We living entities, we are eternally servant of God. Kṛṣṇa means God. One who attracts everyone, that is Kṛṣṇa. And Kṛṣṇa is God, accepted by everyone.

:''īśvaraḥ paramaḥ kṛṣṇaḥ''
:''sac-cid-ānanda-vigrahaḥ''
:''anādir ādir govindaḥ''
:''sarva-kāraṇa-kāraṇam''
:(BS 5.1)
''Kṛṣṇas tu bhagavān svayam ''([[SB 1.3.28|SB 1.3.28]]). These are the Vedic evidences. So actually nobody can be master; everyone is servant. Either we are servant of God or we are servant of dog. That's all. Nobody can be master. If anyone has no master, then he keeps a pet dog to become his servant. That is nature, we can see. One is servant of his wife, one is servant of his pet or government service or this service. Nobody can claim that "I am the master." That is not possible. That is also temporary.

So actually this is the position of all living entities. Everyone is servant. But in the material sense, he is servant of ''māyā'', servant of senses. Servant of ''māyā ''means servant of senses. And spiritual life means instead of becoming servant of ''māyā ''or servant of senses, we become the servant of Kṛṣṇa, or God. That is the position. Servant we shall remain. We have to change the position. And if we become servant of God, then we become happy. And if we remain servant of dog or ''māyā'', then we remain unhappy. This is the position. We have to change the position. ''Kāmādīnāṁ kati na katidhā pālitā durnideśās teṣāṁ mayi na karuṇā jātā na trapā nopaśāntiḥ ''([[CC Madhya 22.16|CC Madhya 22.16]]). One intelligent ''brāhmaṇa'', he's offering, "My Lord, I have become servant of so many senses, but neither the senses are satisfied, neither I am satisfied. This is the result of my service. Therefore now I have got my intelligence that I want to become Your servant." This is intelligence. So I have experienced that I became a servant of my family, servant of my society, servant of my country, and so on, so on, but nobody, neither my so-called master was satisfied, neither I was satisfied. We see practical examples, there are many examples. In our country, Mahatma Gandhi, he dedicated his life for the service of the country. Nobody can doubt about his service. But what is the result? His master killed him. He worked for his country, he took country as his master, and he worked so hard, and his countrymen killed him. We should take lesson from this that you cannot satisfy in this material world by becoming servant of your family or community, society, nation. No. It is not possible. You can satisfy very easily Kṛṣṇa by little service. By little service. ''Svalpam apy asya dharmasya trāyate mahato bhayāt ''([[BG 2.40 (1972)|BG 2.40]]).

So this is intelligence, how to become servant of Kṛṣṇa. That is the perfection of life. That means ''mukti''. ''Mukti ''does not mean you'll get four hands and eight heads. No. (laughter) ''Mukti ''means, as it is defined in the ''Śrīmad-Bhāgavatam'', ''muktir hitvānyathā rūpaṁ sva-rūpeṇa vyavasthitiḥ ''([[SB 2.10.6|SB 2.10.6]]). That is ''mukti''. ''Sva-rūpeṇa''. Legally, constitutionally, I am servant of God, or Kṛṣṇa. Now I have become servant of dog and ''māyā''. So if I give up this service and again become servant of God, that is ''mukti''. That is ''mukti''. ''Muktir hitvānyathā rūpam''. We are trying to become . . . Here ''māyā ''means "which is not." ''Mā-yā''. We are, every one of us, we are thinking, "I am master." "I am the monarch of all I survey," there is a poetry in English. Everyone is thinking. I make my plan, I make my survey, and I become king. But that is ''māyā''. You cannot become. You are already servant of ''māyā''.

:''prakṛteḥ kriyamāṇāni''
:''guṇaiḥ karmāṇi sarvaśaḥ''
:''ahaṅkāra-vimūḍhātmā''
:''kartāham iti manyate''
:([[BG 3.27 (1972)|BG 3.27]])
Everyone is under the clutches of these material laws. You cannot violate even an inch. And still the rascal, ''ahaṅkāra-vimūḍhātmā'', by false prestige, he's thinking that "I am the master."

I was asking this morning that what is this independence meaning. Actually, where is independence? This independence, has it meaning? If you are completely under the rules and regulations of the material nature, what is the meaning of this independence? So those who are ''paṇḍita'', they do not take it as independence. They do not take it. Therefore Sanātana Gosvāmī said, ''āpanāra hitāhita kichui nā jāni ''([[CC Madhya 20.100|CC Madhya 20.100]]): "I do not know what is independence. I am dancing like dog, independence." Therefore he says, ''āpanāra hitāhita kichui nā jāni'': "How independence I can get, that I do not know." Real independence is, as Kṛṣṇa puts in the ''Bhagavad-gītā'', ''janma-mṛtyu-jarā-vyādhi duḥkha-doṣānudarśanam ''([[BG 13.8-12 (1972)|BG 13.9]]). One who is intelligent, he sees that "My real problem is ''janma-mṛtyu-jarā-vyādhi'', birth, death, old age and disease." So when we get free from these four problems, that is real independence. Otherwise, there is no independence. I may dance with independence, but any moment I shall have to leave my country, my society, my friends, my family, any moment: "Get out immediately. No, no independence." That is my position. So that is intelligence.

So in order to know all these problems of life . . . Just like Arjuna submitted, and anyone has to submit. One has to . . . ''Tad-vijñānārthaṁ sa gurum evābhigacchet ''(MU 1.2.12). So Sanātana Gosvāmī is teaching us by his personal behavior how to approach the bona fide spiritual master and submit before him, and putting himself ''praṇipā'', blank. Not that "I know something, and what my spiritual master can teach? I know everything. There is no need of spiritual master." No. This will spoil our life. The Vedic injunction is that you must have . . . not a so-called ''guru ''but . . . That is also given definition.

:''tasmād guruṁ prapadyeta''
:''jijñāsuḥ śreya uttamam''
:''śābde pare ca niṣṇātaṁ''
:''brahmaṇy upaśamāśrayam''
:([[SB 11.3.21|SB 11.3.21]])
That is the symptoms of ''guru''. And Caitanya Mahāprabhu says, because we are discussing ''Caitanya-caritāmṛta'', He said that you become, all of you, become guru. He said. That is Caitanya Mahāprabhu's mission. He said,

:''bhārata-bhūmite manuṣya-janma haila yāra''
:''janma sārthaka kari' kara para-upakāra''
:([[CC Adi 9.41|CC Adi 9.41]])
This is Indian mission, ''para-upakāra''. Not exploit others—to give something. That is Indian mission. That is Indian mission, that he has to give something. He has nothing to take; he has to give something. And what is that? That Caitanya Mahāprabhu teaches, that ''āmāra ājñāya guru hañā tāra' ei deśa ''([[CC Madhya 7.128|CC Madhya 7.128]]). Even if you cannot deliver the whole world or very expansive area, at least, wherever you are, you just deliver them. ''Āmāra ājñāya guru hañā tāra ei deśa'': "You become a ''guru ''by My order." So one may say that "I have no qualification. How can I become a ''guru ''or how can I deliver these fallen persons?" So Kṛṣṇa, Caitanya Mahāprabhu, says, "Don't be disappointed."

:''āmāra ājñāya guru hañā tāra ei deśa''
:''yāre dekha tāre kaha 'kṛṣṇa'-upadeśa''
:([[CC Madhya 7.128|CC Madhya 7.128]])
''Bās''. Simply as messenger, as peon, you simply carry the messages of ''Bhagavad-gītā'', ''kṛṣṇa-upadeśa''. Then you become ''guru''. Then you become ''guru''. It is not difficult.

So it is the duty of every Indian not to forget their culture, but bring that culture, pure, wherever you are living, and behave yourself to that culture and teach others. That is Indian mission.

Thank you very much.

Devotees: ''Jaya''. (break)

Prabhupāda: What is that question?

Vipina: Mr. Deyani, any questions you would like to ask Śrīla Prabhupāda?

Mr. Deyani: Well, I just have one thing here. You stated about Gandhi, and we respect that he was really a great leader of us, but then when you stated one point in your lecture, this thing, that Gandhi, mostly, was a servant of the country. But in India, during that period, I didn't see other religious people or the great leaders of India fighting for the country, and they . . . He's the one . . .

Prabhupāda: That is admitted. Why you are bringing that question? I mean to say that Gandhi gave the best service to you, but your country is so ungrateful that he killed him. That is my point. So the point is that the best service you can give, but you cannot satisfy everyone. That is material.

Mr. Deyani: No, but my question was, sir, that at some point you have to be, with the servant of the God, you will have to be a servant of your family or the country or something to serve.

Prabhupāda: Yes, that I'm already explaining, that ''āmāra ājñāya guru hañā tāra ''([[CC Madhya 7.128|CC Madhya 7.128]]): wherever you are, you deliver them. That is service. That is service. Wherever you are. Either you are in the family or in the community or in the country or anywhere, you simply give them service, deliver them. Without service, how you can deliver them? And you haven't got to discover anything or make research. What is already there, ''kṛṣṇa-upadeśa'', you teach them, that's all. He'll be delivered. You'll be delivered, he'll be delivered. It is not at all difficult. Not that I have to manufacture some transcendental means. No. The already instruction is there, ''kṛṣṇa-upadeśa''. ''Yāre dekha'', ''tāre kaha 'kṛṣṇa'-upadeśa ''([[CC Madhya 7.128|CC Madhya 7.128]]). Then you deliver yourself, you deliver others also. That is the mission.

So what we are doing? We are not discovering anything. We are simply presenting ''Bhagavad-gītā ''as it is. That's all. Kṛṣṇa said, ''man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ''([[BG 18.65 (1972)|BG 18.65]]). We are teaching all over the world the same thing, that "Here is Kṛṣṇa. You always think of Him, you just offer your obeisances, you just become a devotee of Kṛṣṇa," ''man-manā bhava mad-bhakto mad-yājī'', "worship." So we are teaching. So there is no discovery. It is already there. So that we are carrying simply. ''Yāre dekha tāre kaha 'kṛṣṇa'-upadeśa ''([[CC Madhya 7.128|CC Madhya 7.128]]). Kṛṣṇa says, ''man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ''([[BG 18.65 (1972)|BG 18.65]]). We don't interpret. There is no need of interpretation; then there is no authority of ''Bhagavad-gītā''. If I am a third-class man, if I interpret ''Bhagavad-gītā'', then ''Bhagavad-gītā ''has no authority. ''Bhagavad-gītā ''should be preached as it is. Then you become ''guru'', you can deliver others. This is the process. Hare Kṛṣṇa.

Devotee: Śrīla Prabhupāda, sometimes when we go preaching, people do not want to take Kṛṣṇa consciousness. Sometimes they actually . . .

Prabhupāda: So if they want to take, then where is the question of preaching? Because they do not want to take, you have to preach. Otherwise, where is the necessity of preaching? (laughter) You have to prepare yourself in such a way that nobody is dying for your Kṛṣṇa consciousness, but you have to convince him that "Your life is spoiled without Kṛṣṇa consciousness." That is your capacity. They are under the clutches of ''māyā''. They are thinking . . . (break)

Woman devotee: . . . convinced that they have some revelation or some experience that is assuring them of eternal life. So they are not very open to hear about Kṛṣṇa, and they . . .

Prabhupāda: If they are not open to hear about Kṛṣṇa, then don't waste your time. The simple thing. There are four things. For a preacher, there are four things:

:''īśvare tad-adhīneṣu''
:''bāliśeṣu dviṣatsu ca''
:''prema-maitrī-kṛpopekṣā''
:''yaḥ karoti sa madhyamaḥ''
:([[SB 11.2.46|SB 11.2.46]])
When in the lower stage of devotional service, he cannot become preacher. When he's in a little upper, second stage, he can become preacher. So preacher has to see four things. First of all God, ''īśvara'', and ''tad-adhīneṣu'', and those who are devotee. God, His devotees, and ''bāliśa'', innocent, he does not know anything about . . . So three: God, devotee, and the innocent. And ''dviṣat'', and envious, atheist class. He has to see four things, and he has to deal with four persons differently. With God, ''īśvare prema'': how to advance my love for God, these dealings. ''Prema-maitrī'': and to the devotees, we have to make friendship with them. ''Prema-maitrī''. And to the innocent, we have to preach, ''kṛpā'': "Oh, here is an innocent person. He does not know; he's eager to learn." There teaching is required. Teaching, you cannot teach God or you cannot teach God's devotee. But you can teach only the innocent. And those who are ''dviṣat'', atheist, ''upekṣā'', don't go there, save yourself. These are the four things. So when one is not open to hear, then don't bother yourself. That requires very strong preacher to convince the atheist class, provided he is reasonable also. If he's stubborn, obstinate, then it is also very difficult. But preaching is meant, innocent; that one who is actually sincere but he does not know what is God, what is my relationship with God, there is necessity of preaching. Not to the envious or those who are already advanced, or to God. This is the . . . Hmm. ''Boliya''.

Indian man: Srila Prabhupāda, as you are giving us a very simple process, which is . . . I can confirm by . . . (indistinct) . . . Still, it is not . . . (indistinct) . . . Indians coming? Why? Because they are exposed to Kṛṣṇa from their birth; still they are not interested. Nobody wants to listen.

Prabhupāda: Because they have become ''bara-sāb''. Especially in the foreign countries, they become ''bara-sāb''. So that is the misfortune of India. They are giving up their own culture and being misguided. So if they actually feel that they must maintain their own culture, then it is not difficult. It is the duty of every Indian, as Caitanya Mahāprabhu said, that,

:''bhārata-bhūmite manuṣya-janma haila yāra''
:''janma sārthaka kari' kara para-upakāra''
:([[CC Adi 9.41|CC Adi 9.41]])
If that mentality is developed, that "In India we are born. We have got the greatest culture, recognized by all the world. So I must make my life successful by taking this culture and distribute it to the whole world," that is real Indian culture. If . . . They are thinking that they are poverty-stricken. Poverty-stricken because they have given up their own culture; therefore poverty-stricken. Otherwise, there is no question of poverty-stricken. So anyway, this is Caitanya Mahāprabhu's message, that every Indian should take advantage of the great culture, Vedic culture, and make his life successful, and after acquiring mature knowledge he should distribute the knowledge throughout the whole world. This is Caitanya Mahāprabhu's . . .

Devotee: How can we increase our personal capacity to preach?

Prabhupāda: By preaching. If you preach, then you'll meet with so many obstacles, and you have to prepare yourself how to meet the obstacles. Then you become strong preacher. Resistance. There is no difficulty, but if there is difficulty, atheist class of men, and it is very difficult. So take innocent, those who are actually eager to know. Everyone should be. That is the human life. ''Athāto brahma jijñāsā''. That is human civilization. Everyone should be inquisitive to know about the Absolute Truth, Brahman. But education is different nowadays. People are interested with hammer, how to play on hammer, that's all, technology. There is no question of Brahman. Let Brahman go to hell, now take out the hammer. That Russian emblem? Hammer? And scythe? That's all. Yes?

Indian man: Prabhupāda, the basic confusion is that the Māyāvādīs take ''Bhagavad-gītā'', they can recite the same Sanskrit words and interpret it in their way and convince someone that the ultimate Brahman is impersonal and the . . . (indistinct) . . . Brahman, Kṛṣṇa, is only a technique.

Prabhupāda: That means they misinterpret and they misguide. So people should be intelligent enough that they are impersonalists, but ''Bhagavad-gītā ''means Kṛṣṇa, the person, He is teaching. Where is impersonalist? But nobody has any common sense even that Kṛṣṇa says, ''aham ādir hi bhūtānām''. ''Ahaṁ sarvasya prabhavo ''([[BG 10.8 (1972)|BG 10.8]]). This ''aham ''is person, so how He can be imperson? And He's talking personally with Arjuna. So how He is imperson? Can the air talk with you? Air is imperson. Sky is imperson. Can he talk with you? What do you think? No, sometimes talks. (laughter) So we should have common sense, that where is the question of . . . And Kṛṣṇa says in the Second Chapter that "My dear Arjuna, both you, Me and all these soldiers and kings who are assembled here, we existed in the past, we are now existing, and we shall continue to exist in the future." So three things: first person, second person and third person. I am first person, you are second person, and all others third person. So they existed individually in the past, they are existing now, and they will continue to exist like that. Then where is imperson? There are three things, three different phases, past, present and future. In all the times, if they are individual, where is imperson? Rather, Kṛṣṇa has condemned, ''avyaktaṁ vyaktim āpannam manyante mām abuddhayaḥ ''([[BG 7.24 (1972)|BG 7.24]]). Those who are rascals, they think ''avyaktam'', impersonal. Now He has become person. ''Avyaktaṁ vyaktim āpannaṁ manyante mām''. ''Mām ''means individual person. ''Abuddhayaḥ'': he has no intelligence. So how He can be imperson? So we have to take the words of ''Bhagavad-gītā'', and then we understand. Why we should be misled by these so-called interpreters?

Indian man: They say that if you develop pure love of Kṛṣṇa, then you'll see only Kṛṣṇa. Your own personality is . . .

Prabhupāda: But anyway, but Kṛṣṇa, if you think of Kṛṣṇa, the Kṛṣṇa person, He's not imperson.

Indian man: No, but they . . . they say that has happened.

Prabhupāda: They say that if you think of Kṛṣṇa. Kṛṣṇa is a person. So you have to begin with person.

Indian man: But they also say one can go directly to Brahman.

Prabhupāda: Never says. Kṛṣṇa never says in the ''Bhagavad-gītā''.

Indian man: This is my basic confusion.

Prabhupāda: Confusion . . . How you should be confused? Where is Kṛṣṇa says? The basic . . . (indistinct) . . . is imperson? Kṛṣṇa's teaching personally. Where is imperson? Why you should be misled unless you are also one of them. Kṛṣṇa is always person. He's always speaking ''aham''. ''Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ''([[BG 18.66 (1972)|BG 18.66]]). Person. ''Aham ādir hi devānām ''([[BG 10.2 (1972)|BG 10.2]]). ''Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya ''([[BG 7.7 (1972)|BG 7.7]]). ''Mattaḥ''. This, ''ahaṁ-śabdaḥ'', is used. So they misinterpret just to mislead people; therefore whole India has become godless. This is the misfortune of India. On account of these impersonalists, Māyāvādīs, India is now godless. Very difficult position. So don't be misled by these rascals. Take real ''Bhagavad-gītā ''as it is. Then you'll be benefited. That's all.

Devotees: ''Jaya ''Śrīla Prabhupāda. (end).

751112 - Lecture CC Madhya 20.120 - Bombay

2020-06-12T18:06:51Z

Nirmal:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
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[[Category:Lectures - India]]
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[[Category:Lectures - Caitanya-caritamrta]]
[[Category:CC Lectures - Madhya-lila|M20120]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:751112 Lecture - Srila Prabhupada Speaks a Nectar Drop in Bombay|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">751112CC-BOMBAY - November 12, 1975 - 44:42 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/751112CC-BOMBAY.mp3</mp3player>

Prabhupāda: So in our last meeting we were discussing about the constitutional position of the living entity. Sanātana Gosvāmī inquired from Śrī Caitanya Mahāprabhu, ''ke āmi kene āmāya jāre tāpa-traya ''([[CC Madhya 20.102|CC Madhya 20.102]]). This is the first question. Arjuna also, when he became perplexed whether he should fight or not, he surrendered to Kṛṣṇa and accepted Him as his spiritual master: ''śiṣyas te 'haṁ śādhi māṁ prapannam ''([[BG 2.7 (1972)|BG 2.7]]). "Actually I am deviating from my duty, so I am perplexed. What to do? Therefore I know . . ." Arjuna knew it perfectly well that Kṛṣṇa, although He is friend, He is the Supreme Personality of Godhead. That was known to Arjuna. All the Pāṇḍava family members, they knew. Kurus also, they knew. Otherwise how it was possible to deal with Kṛṣṇa as family member? Kṛṣṇa was . . . in His human form of life He was related with the Kurus and the Pāṇḍavas by family relationship. Kṛṣṇa's father's sister, Kuntī, was the mother of the Pāṇḍavas, and Kuntī was the family daughter-in-law in the Kurus' family. So they were very intimately related. Duryodhana's daughter was married with Kṛṣṇa's son. So these two families, they were very intimately related. But they knew that Kṛṣṇa is the Supreme Personality of Godhead.

You'll read in Kuntī's ''stotra''. She was praying to Kṛṣṇa as the Supreme Personality of Godhead, although Kṛṣṇa was offering His obeisances to the aunt, Kuntī. Similarly, Nārada Muni also, when he entered the royal assembly of Kṛṣṇa in Dvārakā, Kṛṣṇa received him by standing from His throne and taking the dust of his feet, although Nārada knows that He is the Supreme Personality of Godhead. Similarly, Kṛṣṇa, whenever he used to meet Mahārāja Yudhiṣṭhira, He was giving His respect by touching his feet, and Mahārāja Yudhiṣṭhira was embracing Him as younger brother. But they knew, all, that He is the Supreme Personality of Godhead.

So we can also have Kṛṣṇa like that. That is Kṛṣṇa's pastime, that . . . you are thinking of God as ''nirākāra'', without any form, "He cannot be touched. He cannot be embraced. He cannot be talked." No. Kṛṣṇa, personally being present, He was talking with His devotees, dealing just like ordinary human being. But the devotees knew Him, that He is the Supreme Personality of Godhead. Only the nondevotees . . . ''avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam ''([[BG 9.11 (1972)|BG 9.11]]). Those who are nondevotees, still now . . . just like we are worshiping here Kṛṣṇa in this temple. The others, nondevotees, rascals, they will think that, "These fools are worshiping a stone statue." They will think like that. They are very learned scholar, so they think that "These are fools. They have accepted a stone statue. Everyone knows that here Kṛṣṇa is made of stone, so why these fools are spending so much money, ''lakhs ''and ''crores'', for having a temple for this stone statue? This is their foolishness." Therefore Kṛṣṇa says, ''avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam''.

So people are unaware of Kṛṣṇa and His position. Therefore one should go to the ''guru—tad-vijñānārthaṁ sa gurum evābhigacchet ''(MU 1.2.12)—''eva'', "must," in order to learn Kṛṣṇa. That is . . . the example is being shown by Sanātana Gosvāmī, the minister. He is not ordinary man. He is trying to know from ''guru ''what is his actual position. So Caitanya Mahāprabhu knew Sanātana Gosvāmī, intelligent, advanced. So he doesn't require to be educated by teaching ''Bhagavad-gītā''. ''Bhagavad-gītā'' is the A-B-C-D of spiritual life, preliminary study. ''Bhagavad-gītā'' is not meant for persons who are advanced. They know Kṛṣṇa. One who does not know Kṛṣṇa, for them, first reading book is ''Bhagavad-gītā'', so that he can know what is Kṛṣṇa. But here Sanātana Gosvāmī is advanced; therefore Caitanya Mahāprabhu is teaching him from the point where ''Bhagavad-gītā'' was ended.

That ''Bhagavad-gītā'' ended . . . Kṛṣṇa, after teaching Arjuna different kinds of knowledge—''karma-yoga'', ''jñāna-yoga'', ''haṭha-yoga'', ''dhyāna-yoga'', so many, ''bhakti-yoga''—ultimately He said: "Arjuna, because you are My very confidential friend, so I am giving you the confidential knowledge." ''Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ''([[BG 18.66 (1972)|BG 18.66]]): "You surrender unto Me, and whatever I say, you do. That is your duty." So from that point, when one surrenders to Kṛṣṇa . . . why one should surrender to Kṛṣṇa? Everyone is puffed up that, "I am as good as Kṛṣṇa. Why shall I surrender to Kṛṣṇa?" Many, many scholars, they comment on this verse, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja''. "Why? This is sophistry. Everyone should give up everything, simply surrender to Kṛṣṇa?" Still they say that "Why you are after Kṛṣṇa? Why not other gods or demigods?" That is their . . . sometimes they question. But one who knows Kṛṣṇa, they cannot be . . . he cannot be deviated from this path, ''kṛṣṇas tu bhagavān svayam ''([[SB 1.3.28|SB 1.3.28]]). Bhagavān means Kṛṣṇa.

:''īśvaraḥ paramaḥ kṛṣṇaḥ''
:''sac-cid-ānanda-vigrahaḥ''
:''anādir ādir govindaḥ''
:''sarva-kāraṇa-kāraṇam''
:(Bs. 5.1)

This is understanding. So our relationship with Kṛṣṇa . . . Sanātana Gosvāmī inquired from Caitanya Mahāprabhu, ''ke āmi'', "What I am? What is my position? Why I am put into this miserable condition of material existence?" This should be the inquiry. Simply they are trying to mitigate the material distresses, but nobody inquires that, "Why I am put into this condition?" That is real intelligence. When the disease is there, you go to the doctor, take medicine, try to become cured from the disease. But nobody inquires that, "Why I am subjected to this disease?" That is intelligence. "Precaution is better than cure." If you know how to protect yourself from disease, then that is better position than to become diseased and cured. That is not very good intelligence. Rather, don't be diseased. Not that you become diseased repeatedly and go to the medical man and be cured. ''Punaḥ punaś carvita-carvaṇānām ''([[SB 7.5.30|SB 7.5.30]]). They have been described as chewing the chewed again and again.

So actually our problem is that we are diseased at the present moment, every one of us. What is that disease? ''Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ''([[BG 13.8-12 (1972)|BG 13.9]]). This is our disease: we are forced to die, we are forced to take birth, we are forced to become old and we are forced to become diseased. This is our problem. But nobody inquires about this. When there is death forced upon us, they simply cry, "Oh, my father is gone. My father is gone." When we are diseased, then we cry. But nobody inquires that "Why I am put into this condition?" That is intelligence. That is called ''brahma-jijñāsā''. ''Athāto brahma jijñāsā''. So this Caitanya Mahāprabhu's disciple Sanātana Gosvāmī is inquiring that, that "What I am? Why I am put into these difficulties?" This is intelligent question. One should go to the spiritual master, ''guru'', for answering or making solution of these problems, not for getting some material profit, that, "I have got some disease," and the ''guru ''says, "All right, you take this dust and you become cured." "I am poor." "All right, I am creating some gold for you. Take it." This is not relationship with ''guru''. ''Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam ''([[SB 11.3.21|SB 11.3.21]]). One should go to ''guru'' for making the ultimate solution of life, not temporary. That is not relationship with ''guru ''and . . .

So Caitanya Mahāprabhu directly says that ''jīvera svarūpa haya kṛṣṇera nitya-dāsa ''([[CC Madhya 20.108-109|CC Madhya 20.108]]), two words. ''Svarūpa''. ''Svarūpa ''means original, constitutional position. That is ''svarūpa''. ''Mukti ''means . . . just like one is diseased, and there are many symptoms of disease. So when one becomes free from the disease, the symptoms disappear. Similarly, ''mukti ''means that we have lost our original, constitutional position. Because here Caitanya Mahāprabhu said that the real position of the living entity is that he is eternal servant of Kṛṣṇa. So our position is servant, subordinate position. That is the Vedic injunction also. ''Eko yo bahūnāṁ vidadhāti kāmān''. ''Nityo nityānāṁ cetanaś cetanānām ''(''Kaṭha Upaniṣad'' 2.2.13). He is the supreme leader, supreme maintainer of everyone. That is our position. We are maintained, and Kṛṣṇa is maintainer. We are predominated, and Kṛṣṇa is predominator. This is our relation.

How Caitanya Mahāprabhu describing the constitutional position of the living entity, ''svarūpa''? ''Svarūpa ''means original position, and ''mukti ''means ''svarūpeṇa vyavasthitiḥ ''([[SB 2.10.6|SB 2.10.6]]). ''Mukti ''means ''hitvā anyathā rūpaṁ svarūpeṇa vyavasthitiḥ''. This is the Vedic injunction. ''Mukti ''means ''hitvā anyathā rūpa''. Now we are acting differently. Actually our position is servant of Kṛṣṇa. Now, at the present moment, every one of us, we are trying to become master. If not master of Kṛṣṇa, at least we are trying to become equal with Kṛṣṇa. This is our position. That is called ''māyā'', "Which is not possible." God is not so cheap that you can become equal with God or greater than God. You must always remain subordinate to God. That is your position. Actually we are subordinate. We have no meeting with God. We have no knowledge of God. But practically we see that we are subordinate to the material nature. That's a fact. Everyone knows. Who can overcome the laws of material nature? No. Nobody can do. By nature you have to die. You cannot avoid it. You are subordinate. By nature you have to become old man. You cannot avoid it.

So we know that we are subordinate to material nature. ''Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ''([[BG 3.27 (1972)|BG 3.27]]). All these living entities—man or not man, animal or trees or plants, everyone—everyone is under the laws of material nature. They are, of course, dumb, the other animals or living entities. But human being has got advanced senses. He can think advancedly. So why they are thinking that they are free? They are servant of at least material nature at the present moment. Why they are thinking "master"? That is their misconception. This is called ''anyathā rūpam''. He is actually servant, but he's thinking "master." This is called ''anyathā rūpam''. ''Anyathā ''means "otherwise," not ''svarūpam''. So therefore ''mukti ''means ''hitvā anyathā rūpam'', giving up this nonsense speculation that "I am master of nature. I am master of this, master of that," or "I am God. I am equal to God." These are all rascaldom, ''anyathā rūpam'', thinking otherwise.

So when one gives up this rascaldom that, "I am God. I am equal to God. I am nobody's servant. I am free . . ." so these are ''anyathā rūpam''. ''Hitvā anyathā rūpam svarūpeṇa vyavasthitiḥ ''([[SB 2.10.6|SB 2.10.6]]). When one is situated in his original constitutional position, that is called ''mukti''. ''Mukti ''does not mean that you get a big head or big hand. No. ''Mukti ''means knowledge. Knowledge. This is our actual knowledge, that "I am not master; I am servant." This is knowledge. So ''mukti ''means ''hitvā anyathā rūpam''. Everyone is thinking otherwise. Somebody is thinking, "I am equal to God. I am God," or "I am master," or "I am trying to become master of nature." The scientists, they are always thinking like that, that "We want to control the material nature so that we can manufacture living entity according to our plan, according to our order." Everyone. This is called ''baddha jīva'', conditioned soul. But ''mukti ''means . . . this is ''mukti''. That means . . . Caitanya Mahāprabhu is immediately, by one word, giving you ''mukti''. They are trying so much, undergoing austerities, penances, going to the Himalaya, making mystical . . . so many things for ''mukti''. And Caitanya Mahāprabhu, that ''mukti ''He's given directly: "Take this ''mukti''." This is Caitanya Mahāprabhu. You simply try to understand your position, that you are eternal servant of Kṛṣṇa. And as soon as you accept this position, you are ''mukti''.

So ''mukti ''is not difficult for a devotee. Bilvamaṅgala Ṭhākura has said, ''muktiḥ mukulitāñjali sevate asmān'': "Oh, ''mukti''? She is standing at my door with folded hands: 'What can I do for you?' " So the ''bhaktas'', they do not care for ''mukti''. They are already ''mukta''. There is no need of separate endeavor for ''mukti''. You simply accept this truth, that you are servant of Kṛṣṇa—immediately you are ''mukta''. Immediately. It doesn't require . . . it requires only one second to become ''mukta''. It doesn't require . . . just like Kṛṣṇa says in the ''Bha ''. . .

:''sarva-dharmān parityajya''
:''mām ekaṁ śaraṇaṁ vraja''
:''ahaṁ tvāṁ sarva-pāpebhyo''
:''mokṣayiṣyāmi ''. . .
:([[BG 18.66 (1972)|BG 18.66]])

This is ''mukti''. "You surrender unto Me, and immediately I save you." ''Sarva-pāpebhyo ''. . . because we become entangled by our sinful activities. There are all sinful activities that, "I am independent. I can do whatever I like. I am as good as God. I am God," or "I am God. Where is the difference for me? I can do anything. There is no question of sinful activities." Some of the big, big ''svāmīs'', they lecture like that, that "Why you are thinking of sinful activities? You are God. There is no sin for you." They are preaching like that, that "You have no sin." And it is very easy to think. That is ''māyā''. ''Na māṁ prapadyante mūḍhāḥ ''([[BG 7.15 (1972)|BG 7.15]]). Therefore these sinful persons who are thinking like that, that "I am God. I have no sinful activities. I am independent. I can do whatever I like," they have been described in the ''Bhagavad-gītā'' ''as duṣkṛtina, duṣkṛtina. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ ''([[BG 7.15 (1972)|BG 7.15]]).

So by the grace of Caitanya Mahāprabhu one can learn how to become liberated in one second. One second. It doesn't require many births. Of course, to come to this position, as Kṛṣṇa says, ''bahūnāṁ janmanām ante jñānavān māṁ prapadyate ''([[BG 7.19 (1972)|BG 7.19]]), after many, many births, that is very difficult job. We do not know. Suppose in this life I am living for hundred years or fifty years or ninety years. Then again another eighty years, ninety years, another hundred years, four, five hundred years, or five thousand years . . . because according to the body . . . the trees are standing for hundreds of years, five thousand years. So ''bahūnāṁ janmanām ante ''([[BG 7.19 (1972)|BG 7.19]]) is not very easy thing. It may be millions of years. So after millions of years, if one actually becomes wise, ''jñānavān'', he understands this simple truth, that ''jīvera svarūpa haya kṛṣṇera nitya dāsa'', this simple truth, that every living entity is eternally the servant of Kṛṣṇa. If he understands this, then he becomes immediately liberated.

But intelligent man, he takes things very intelligently that, "Caitanya Mahāprabhu said ''jīvera svarūpa haya nitya kṛṣṇa dāsa ''([[CC Madhya 20.108-109]]), then why I am falsely thinking that 'I am God. I am not dependent on anyone,' this, that? Let me accept this." Then you become ''mukta'', immediately. Simply acceptance how Kṛṣṇa says, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ ''([[BG 18.66|BG 18.66]]), he becomes immediately ''mukta''. Then actually when he is ''mukta'', then there is life in ''mukta''. ''Mukta ''does not mean finished life. Just like if you become free from a certain type of disease. So after being cured there is duty. There is duty. Not that after being cured, the disease also cured, and you are also cured, you are also finished. No. After the disease being cured, there is healthy activities. That is required.

:''brahma-bhūtaḥ prasannātmā''
:''na śocati na kāṅkṣati''
:''samaḥ sarveṣu bhūteṣu''
:''mad-bhaktiṁ labhate parām''
:([[BG 18.54 (1972)|BG 18.54]])

So Brahman activities means ''bhakti'', Brahman activities.

So these devotees who are engaged in devotional service of Kṛṣṇa twenty-four hours, they are not only realized soul, ''brahmaṇubhūti'', but they are ''muktas'', and they are engaged in Brahman activities. Brahman activities. That is ''bhakti''. ''Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati'', ''samaḥ sarveṣu bhūteṣu''. Therefore devotee has no distinction between this man or that man. ''Samaḥ sarveṣu bhūteṣu''. A devotee does not distinguish that "Here is American, there is Indian, and here is cat, here is dog." No. ''Paṇḍitāḥ sama-darśinaḥ ''([[BG 5.18 (1972)|BG 5.18]]). A devotee knows that every one of them, all these living entities in different forms . . . it is not difficult to understand. Kṛṣṇa says, ''sarva-yoniṣu kaunteya sambhavāmi mūrtayo yaḥ'', ''tāsāṁ bīja-pradaḥ pitā aham ''([[BG 14.4 (1972)|BG 14.4]]). Kṛṣṇa is the supreme father. So a devotee knows that the dog is also part and parcel of Kṛṣṇa, living entity, but he is in a different dress, dog's dress, and a learned ''paṇḍita'', he is also the same spirit soul, but he is dressed as a learned scholar. Similarly:

:''vidyā-vinaya-sampanne''
:''brāhmaṇe gavi hastini''
:''śuni caiva śva-pāke ca''
:''paṇḍitāḥ sama-darśinaḥ''
:([[BG 5.18 (1972)|BG 5.18]])

That is oneness, one who can see. Even from material point of view, a ''paṇḍita'', a learned man knows that, "What is this material form, your body or my body?" Superficially it may look black, white or colored, but if you chemically analyze—the same ingredients: the same blood, the same muscle, the same stool, the same urine. When doctor examines the urine and stool, they do not examine differently a black man's urine and a white man's urine different, because they know the chemical composition is the same. So from material point of view you are also one. Even though you have got this material body, differently formed, the ingredients are the same: ''kṣitir ap tejo marud vyoma'', mind, intelligence. Everyone has got these things. This body, gross body, is made of earth, water, air, fire, ether and the mind. Don't think that dog has no mind. Everyone has got mind. Everyone has intelligence. A dog know intelligently how to secure his food, as we know. There is no scarcity of these things, material things, ''bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca ''([[BG 7.4 (1972)|BG 7.4]]).

So a ''paṇḍitāḥ sama-darśinaḥ ''([[BG 5.18 (1972)|BG 5.18]]), means even materially all these living entities, although in different forms of body, the ingredients are the same. ''Sama-darśinaḥ''. And spiritually, if living entity is spiritual spark, the part and parcel of the Supreme Lord, that is all the same. You are also spark of the supreme spirit; I am also the spark supreme spirit, every one of us. So therefore they can see equally everyone. ''Paṇḍitāḥ sama-darśinaḥ''. ''Samaḥ sarveṣu bhūteṣu''. When one comes to this position, then ''mad-bhaktiṁ labhate parām ''([[BG 18.54 (1972)|BG 18.54]]). That means ''bhakti'' begins when one is ''mukta''. ''Mukti ''has already been attained. ''Bhakti ''begins. So unless you accept Kṛṣṇa as your eternal master, how you can engage yourself in His service? So ''bhakti'' means ''mukti''.

:''māṁ ca 'vyabhicāriṇi-''
:''bhakti''-yogena yaḥ sevate''
:''sa guṇān samatītyaitān''
:''brahma-bhūyāya kalpate''
:([[BG 14.26 (1972)|BG 14.26]])

So here Kṛṣṇa Caitanya, Śrī Kṛṣṇa Caitanya Mahāprabhu, is giving ''mukti ''immediately. People are undergoing severe austerities, penances, but if you simply understand your position, what you are, that is ''mukti''. So here Śrī Caitanya Mahāprabhu is giving the intelligence immediately to Sanātana Gosvāmī that ''jīvera svarūpa haya kṛṣṇera nitya dāsa ''([[CC Madhya 20.108-109|CC Madhya 20.108]]). Simply you have to accept, and surrender to Kṛṣṇa. Kṛṣṇa also says the same thing, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ''([[BG 18.66 (1972)|BG 18.66]]), the same thing, ''nitya dāsa''. Unless you accept yourself as servant of Kṛṣṇa, how you can agree that, "Yes, I surrender to You"? Surrender is made to somebody who is superior, not to the equal person. So Kṛṣṇa demanding that ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'', that means that we are servant. Otherwise how Kṛṣṇa can order that? So Caitanya Mahāprabhu is giving ''mukti ''immediately, teaching the same thing—''jīvera svarūpa haya kṛṣṇera nitya dāsa''. And Kṛṣṇa also says that this understanding that, "I am servant of Kṛṣṇa," is realized after many, many births.

:''bahūnāṁ janmanām ante''
:''jñānavān māṁ prapadyate''
:''vāsudevaḥ sarvam iti''
:''sa mahātmā su-durlabhaḥ''
:([[BG 7.19 (1972)|BG 7.19]])

So ''mahātmā'', ''su-durlabha mahātmā'', means who is liberated, not trying for liberation. There are two kinds of ''mahātmās''. One ''mahātmā ''is trying for liberation, ''mukti'', and the ''su-durlabha ''means . . . those who are trying for ''mukti'', out of millions of such person, one becomes ''mukta''. That is the instruction of Caitanya Mahāprabhu. Out of millions of ''karmīs'', one becomes ''jñānī''. And out of millions of ''jñānī'', one becomes ''mukta''. And out of millions of ''mukta'', one becomes ''bhakta''. This is the description given by Caitanya Mahāprabhu.

So if we accept this philosophy, Caitanya Mahāprabhu's, without falsely declaring ourself that, "I am equal to God" or "I am God," if you simply accept that ''jīvera svarūpa haya nitya kṛṣṇa dāsa ''([[CC Madhya 20.108-109]]), that we are eternally servant of Kṛṣṇa, and act like that . . . that servant of Kṛṣṇa means he must be always engaged in the service of Kṛṣṇa. This is called ''bhakti''.

:''śravaṇaṁ kīrtanaṁ viṣṇoḥ''
:''smaraṇaṁ pāda-sevanam''
:''arcanaṁ vandanaṁ dāsyaṁ''
:''sakhyam ātma-nivedanam''
:([[SB 7.5.23-24|SB 7.5.23]])

This is our position. And if we understand that all of us, we are servant of Kṛṣṇa—you are servant of Kṛṣṇa, I am servant of Kṛṣṇa, he is servant of Kṛṣṇa—then we can understand our position is one. That is oneness—we are all servants. So there is no question of becoming envious of you or your becoming envious of me. We are all servants of God, so we have to execute the orders of God. That is servant's business.

So "How I shall execute? Where is God? I surrender to God. That's all right. So let Him speak to me." Yes, He'll speak to you. How? ''Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca ''([[BG 15.15 (1972)|BG 15.15]]): "I am situated in everyone's heart as Paramātmā, and I give everyone intelligence how to do things." And especially for the ''bhakta'', the instruction of Kṛṣṇa, or Paramātmā, is there:

:''teṣāṁ satata-yuktānāṁ''
:''bhajatāṁ prīti-pūrvakam''
:''dadāmi buddhi-yogaṁ taṁ''
:''yena mām upayānti te''
:([[BG 10.10 (1972)|BG 10.10]])

This is Kṛṣṇa. Kṛṣṇa is situated within our heart, Paramātmā, in His Paramātmā feature. ''Brahmeti paramatmeti bhagavān iti śabdyate ''([[SB 1.2.11|SB 1.2.11]]). So the feature by which Kṛṣṇa is situated in everyone's heart, that is . . . ''Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ''([[BG 18.61 (1972)|BG 18.61]]). So ''yogīs'', they find out Kṛṣṇa. ''Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ ''([[SB 12.13.1|SB 12.13.1]]). ''Yogīs ''try to find out the Paramātmā, and the ''jñānīs'', they are trying to find out the ''brahma-jyotir'', and similarly, the ''bhakta ''is trying to find out Kṛṣṇa. ''Brahmeti paramātmeti bhagavān iti śabdyate''.

So in this way Bhagavān, the Supreme Personality of Godhead, is the ultimate goal. But those who are addicted to Brahman or Paramātmā, they are also addicted to Bhagavān, but in different features. ''Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam ''([[SB 1.2.11|SB 1.2.11]]). Knowledge of Brahman, knowledge of Paramātmā and knowledge of Kṛṣṇa is the same, but in different features. Just like knowledge of the sun planet, knowledge of the sun-god and knowledge of the sunshine, they . . . knowledge is the same—heat and light—but the heat and light which you receive from sunshine is different from the heat and light from the sun globe, and the heat and light in the sun globe is different from the sun god. But heat and light is there, either you realize Brahman, Paramātmā or Bhagavān. So a devotee means he is concerned with Bhagavān, that's all. So devotee is also ''mahātmā''; those who are ''jñānīs'', after Brahman, they are also ''mahātmā''; and the ''yogīs'', they are also ''mahātmā''; but one who has understood Kṛṣṇa perfectly and surrendered to Him—''vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ ''([[BG 7.19 (1972)|BG 7.19]])—that ''mahātmā ''is very rare to be found.

So Caitanya Mahāprabhu is teaching how to become that ''mahātmā'', ''su-durlabhaḥ''. ''Koṭiṣv apy mahāmune''. ''Muktānām api sahasrāṇām''. Therefore Caitanya Mahāprabhu's teaching is so sublime, and very easy also. We should take it up—this is Kṛṣṇa consciousness movement—and execute it as it is enjoined in the ''śāstras ''and following the footsteps of ''mahājana''. ''Mahājano yena gataḥ sa panthāḥ ''([[CC Madhya 17.186|CC Madhya 17.186]]). That is also described in the ''śāstra''. ''Svayambhūr nāradaḥ śambhuḥ kapilaḥ ''([[SB 6.3.20-21|SB 6.3.20]]). And . . . ''dvādaśa mahājana''. ''Svayambhūr nāradaḥ śambhuḥ'', and ''prahlādo janako bhīṣmo balir vaiyāsakir vayam''. Everything is there in the ''śāstra''. So to become actually devotee we have to follow these ''mahājana''. Svayambhū is Brahmā, and . . . Svayambhūr . . . Nārada Muni, and Śambhu, Lord Śiva. They have got their parties, or their ''paramparā ''system—Brahmā-sampradāya, Rudra-sampradāya Śrī-sampradāya and Kumāra-sampradāya. In this way we have to accept the sampradāya and follow. ''Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ ''([[BG 4.2 (1972)|BG 4.2]]). Then we become pure devotee.

And as soon as we understand pure . . . we become pure devotee, we can understand Kṛṣṇa. ''Bhaktyā mām abhijānāti ''([[BG 18.55 (1972)|BG 18.55]]). Although Kṛṣṇa is the Supreme, but He says that "If one wants to understand Me properly, then ''bhaktyā''." He does not say that, "by ''jñāna''" or "by ''yoga''." No. Why He says ''bhaktyā mām abhijānāti''? The ''bhakta ''. . . His name is ''bhakta-vatsala''. Because ''jñānī ''will take some time to understand Him. ''Yogīs ''also will take some time. They'll come to that point if they make actually progress. But ''bhakta ''can take immediately. That is Caitanya Mahāprabhu's gift. Therefore, when Rūpa Gosvāmī met Him at Prayag, he offered his prayers to Caitanya Mahāprabhu as ''mahā-vadānyāya'': "You are the most munificent incarnation," ''namo mahā-vadānyāya kṛṣṇa-prema-pradāya te ''([[CC Madhya 19.53|CC Madhya 19.53]]), "because You are distributing ''kṛṣṇa-prema''. One cannot understand Kṛṣṇa, but You are so munificent that You are giving ''kṛṣṇa-prema''." Just like ''prema ''means love. If you do not understand a person properly, how you can love him? That is not possible. But Caitanya Mahāprabhu's process is so nice that even we are neophyte—we do not understand Kṛṣṇa—but if we follow His process, we immediately come to the platform of how to love Kṛṣṇa. ''Kṛṣṇa-prema-pradāya te''.

:''namo mahā-vadānyāya''
:''kṛṣṇa-prema-pradāya te''
:''kṛṣṇāya kṛṣṇa-caitanya-''
:''nāmne gaura-tviṣe namaḥ''
:([[CC Madhya 19.53|CC Madhya 19.53]])

So this Caitanya Mahāprabhu is teaching Sanātana Gosvāmī about ''bhakti-śāstra''. He taught him for two months at Benares, Vārāṇasi, and He . . . later on, these six Gosvāmīs preached Caitanya Mahāprabhu's cult, which we are preaching at the present moment, according to the prediction of Śrī Caitanya Mahāprabhu,

:''pṛthivīte āche yata nagarādi grāma''
:''sarvatra pracāra haibe more nāma''
:(CB ''Antya-khaṇḍa'' 4.126)

That is His prediction, that as many towns and cities are there on the face of the globe, everywhere His name will be advertised, or everyone will know His name. So by His grace this Kṛṣṇa consciousness movement is going on all over the world, and everyone is receiving very nicely, either in Europe or America or Africa or Canada or Australia. So we are very much hopeful. And those who are foreigners present here, take this movement very seriously and preach it all over the world. People will be happy.

Thank you very much.

Devotees: ''Jaya ''Prabhupāda. (end)

710203 - Lecture CC Madhya 06.124 Hindi - Gorakhpur

2020-06-12T18:04:31Z

Nirmal:

[[Category:1971 - Lectures]]
[[Category:1971 - Lectures and Conversations]]
[[Category:1971 - Lectures, Conversations and Letters]]
[[Category:1971-02 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Gorakhpur]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Gorakhpur]]
[[Category:Lectures - Caitanya-caritamrta]]
[[Category:CC Lectures - Madhya-lila|M06124]]
[[Category:Lectures and Conversations - Hindi]]
[[Category:Lectures and Conversations - Hindi to be Translated]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
[[Category:1971 - New Audio - Released in June 2016]]
[[Category:1971 - New Transcriptions - Released in June 2016]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1971 - Lectures|1971]]'''</div>
{{RandomImage}}

<div class="code">710203CC-GORAKHPUR - February 3, 1971 - 42:08 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1971/710203CC-GORAKHPUR.mp3</mp3player>

Devotee: The last discussion was between Śrīla Prabhupāda and Hanuman Prasad Poddar invited at Gītā Press āśrama . . . (indistinct) . . . there was also a kīrtana and also some recorded fragments of the conversation. The next recording is the same evening, 3rd of January (sic) 1971. Śrīla Prabhupāda . . . (indistinct) . . . and gathering of university students in this Gorakhpur community, after ārati Caitanya-caritāmṛta.

Prabhupāda: (Microphone interference) That will not stay. . . . (indistinct) . . . and give one glass of water . . . (break)

: . . .unmīlitaṁ yena tasmai śrī-gurave-namaḥ

("I offer my respectful obeisances unto my spiritual master, who with the torchlight of knowledge has opened my eyes, which were blinded by the darkness of ignorance.")

:śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale
:svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam

("When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?")

:vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca
:śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam
:sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ
:śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca

("I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiṣṇavas and unto the six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu, Śrī Caitanya Mahāprabhu and all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa, Śrīmatī Rādhārāṇī and all the gopīs, headed by Lalitā and Viśākhā.")

:nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale
:śrīmate bhaktisiddhānta-sarasvatīti nāmine

("I offer my respectful obeisances unto His Divine Grace Bhaktisiddhānta Sarasvatī, who is very dear to Lord Kṛṣṇa, having taken shelter at His lotus feet.")

:he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate
:gopeśa gopikā-kānta rādhā-kānta namo 'stu te

("O my dear Kṛṣṇa, ocean of mercy, You are the friend of the distressed and the source of creation. You are the master of the cowherd men and the lover of the gopīs, especially Rādhārāṇī. I offer my respectful obeisances unto You.")

:tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari
:vṛṣabhānu-sute devi praṇamāmi hari-priye

("I offer my respects to Rādhārāṇī, whose bodily complexion is like molten gold and who is the Queen of Vṛndāvana. You are the daughter of King Vṛṣabhānu, and You are very dear to Lord Kṛṣṇa.")

:vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca
:patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ

("I offer my respectful obeisances unto all the Vaiṣṇava devotees of the Lord. They can fulfill the desires of everyone, just like desire trees, and they are full of compassion for the fallen souls.")

So where is Dr. Rao?

Devotee: Dr. Rao?

Prabhupāda: I have to speak in English or Hindi? If I speak in . . .

Hanumān: Hindi would be much better.

Prabhupāda: Eh?

Hanumān: Hindi would be much better because a greater number of people will be able to follow.

Prabhupāda: Yes, but these, my students.

Hanumān: . . . (indistinct) . . . personalities..

Prabhupāda: Eh?

Hanumān: (Hindi)

Prabhupāda: (Hindi) (laughs)

Hanumān: (Hindi)

Prabhupāda: Ah. (Hindi conversation)

(3.30)

:aṣṭama-divase tāṅre puche sārvabhauma
:sāta dina kara tumi vedānta śravaṇa
:([[CC Madhya 6.124|CC Madhya 6.124]])

(Hindi & ślokas)

(15.01)

nirmala— very clear. I can understand the meaning of the sūtras very clearly without any doubt. ([[CC Madhya 6.130|CC Madhya 6.130]]) (Hindi &. ślokas)

(41.57)

Thank you very much. Hare Kṛṣṇa.

Devotee: Kīrtana?

Prabhupāda: Yes a little kīrtana. (Hindi) (break) (end).

750120 - Lecture SB 03.26.45 - Bombay

2020-06-09T11:18:28Z

Nirmal:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-01 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Bombay]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Bombay]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 03|32645]]
[[Category:Lectures - Lord Kapila Series]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750120 Lecture - Srila Prabhupada Speaks a Nectar Drop in Bombay|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">750120SB-BOMBAY - January 20, 1975 - 35:09 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750120SB-BOMBAY.mp3</mp3player>

Nitāi: ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya''. (devotees repeat) (leads chanting of verse, etc.)

:''karambha-pūti-saurabhya-''
:''śāntogrāmlādibhiḥ pṛthak''
:''dravyāvayava-vaiṣamyād''
:''gandha eko vibhidyate''
:([[SB 3.26.45|SB 3.26.45]])
(break) (02:24)

"Odor, although one, becomes many—as mixed, offensive, fragrant, mild, strong, acidic and so on—according to the proportions of associated substances."

Prabhupāda

:''karambha-pūti-saurabhya''
:''śāntogrāmlādibhiḥ pṛthak''
:''dravyāvayava-vai''. . .?

What is that?

:''vaiṣamyād''
:''gandha eko vibhidyate.''
:([[SB 3.26.45|SB 3.26.45]])

In the previous verse the ''gandha'', from ''gandha'', from smell, fragrance or smell, ''ghrāṇas tu gandhagaḥ'' ([[SB 3.26.44|SB 3.26.44]]). So in the smelling power, nostril, they perceive different varieties. Variety is there. Although the thing is one, one Kṛṣṇa, but even in His material energy, He is perceived in varieties of things. That is the purpose of this ''Sāṅkhya'' philosophy, how one has become many, ''ekaṁ bahu syām''.
So intelligence is to know the one as well as the varieties. ''Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca'' (Bs. 5.33). The Māyāvādī philosophers, they simply take one side, oneness. ''Ekaṁ brahma dvitīyaṁ nāsti''. That is fact. ''Dvitī''. . . There is no ''dvitīya. Dvitīyābhiniveśa ''means ''māyā''. Everywhere, Kṛṣṇa is there. ''Aṇḍāntara-stha-paramāṇu-cayāntara-stham'' (Bs. 5.35). The materialistic scientists, they take the ultimate cause of this material world: the atom. Now this atomic theory, ''paramāṇu''. ''Paramāṇu''. You have seen the ''paramāṇu''. In your room, if there is a hole and sunshine is coming through that hole, you will find in that sunshine, sun rays, there are millions of small particles. That is called ''paramāṇu. Aṇu, paramāṇu''. So then there is ''aṇu'' also, smaller than that. Six ''aṇus'' combined together becomes a ''paramāṇu''. So the ''paramāṇuvāda.'' . . I forget the ''ṛṣi's ''name who propounded the philosophy of ''paramāṇuvāda'', that the material creation is combination of these atomic particles, ''paramāṇuvāda''. But now the scientists, they are studying the ''paramāṇu'', atom, also. They are finding still subtle elements. They say "proton" and "electron," like that, still finer. In this way you cannot go ultimately to the finest material being. And even if you go, still, there is no solution. You will find something else within it working.

So that something else, ultimately if we can realize, that is Kṛṣṇa. ''Aṇḍāntara-stha-paramāṇu-cayāntara-stham'' (Bs. 5.35). Kṛṣṇa is there even within the ''paramāṇu'', electrons, protons. There is; He is there. ''Aṇor aṇīyān mahato mahīyān'' (''Kaṭha Upaniṣad'' 1.2.20). Kṛṣṇa showed Arjuna the ''virāḍ-rūpa'', the gigantic universal form. So one side He is universally represented, ''virāḍ-rūpa''. And in another side He is within the ''aṇu paramāṇu'', smaller than the ''aṇu'', smaller than the ''paramāṇu. Aṇor aṇīyān mahato mahīyān''. That is Kṛṣṇa. ''Mahīyān''. But these are all material forms. In the ''Bhagavad-gītā'', you will find in the Eleventh Chapter, Arjuna is requesting to come to His original form. So he was very much threatened, or frightened, and he requested, "This form is very much unbearable to see. Please come to Your original form." So Kṛṣṇa first of all came to His form, four-handed Viṣṇu form; then again He came into His two-handed Kṛṣṇa form, and that is the ultimate, real form of Kṛṣṇa.

Kṛṣṇa has got many forms. Every form is Kṛṣṇa's form. That's a fact. ''Advaitam acyutam anādim ananta-rūpam'' (Bs. 5.33). Some of the forms are personal, some of the forms are of His potencies, ''śakti'', but all forms belong to Kṛṣṇa. So some of them are material forms, and whatever differentiation of forms we see in the material world, they are all Kṛṣṇa's form. But in the spiritual world there are also many forms—just like Kṛṣṇa, Balarāma, then Vāsudeva, Saṅkarṣaṇa, Aniruddha, Pradyumna, Nārāyaṇa, and the ''puruṣa-avatāra''. There are many. And there are innumerable planets also. In each and every planet there is one form. And when incarnation comes, one of the forms from Vaikuṇṭha, They come as incarnation. So, many forms are called ''svāṁśa''. In the ''Varāha Purāṇa'' you will find the description of the forms: ''svāṁśa'' and ''vibhinnāṁśa''. The forms exhibited in this material world as living being, they are ''vibhinnāṁśa. Bhinnā prakṛtir me aṣṭadhā''. As there are separated energies, ''bhūmir āpo 'nalo vāyuḥ'' ([[BG 7.4 (1972)|BG 7.4]]), the five elements, material elements, ''mahā-bhūta'', they are also forms of Kṛṣṇa. This big mountain, Himalayan mountain, that is also form of Kṛṣṇa. The big Pacific Ocean, Atlantic Ocean, that is also form of Kṛṣṇa. He says, ''bhūmir āpaḥ. Āpaḥ. Āpaḥ'' means water. So not only water in this planet, but there are millions and trillions of Pacific Ocean bigger than that in other planets. So, inconceivable. Therefore God is inconceivable, ''acintya. Acintya-guṇa. Acintya'', inconceivable.

So in this way Kṛṣṇa is existing. ''Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca'' (Bs. 5.33). But the original form is Kṛṣṇa. ''Aham ādir hi devānām'' ([[BG 10.2 (1972)|BG 10.2]]). That is original form. That form is existing in Vṛndāvana. And other forms, they are distributed. ''Goloka eva nivasati''. Actually, Kṛṣṇa is living in His original form in Goloka Vṛndāvana. This form, Kṛṣṇa, Rādhā-Kṛṣṇa, this is the form in Goloka Vṛndāvana. ''Veṇuṁ kvaṇantam aravinda-dalāyatākṣam'' (Bs. 5.30). In the spiritual world there is no such thing as killing the Kaṁsa, Hiraṇyakaśipu. That is in the material world. Kṛṣṇa is in twelve different varieties of taste: ''śānta, dāsya, sākhya, vātsalya, mādhurya, bhayānaka, bībhatsa, hāsya'', the so many, twelve. In the ''Bhakti-rasāmṛta-sindhu'' it is. . . Kṛṣṇa is worshiped there that ''akhila-rasāmṛta, akhila''. There are many kinds of taste, and that taste are all combined together in Kṛṣṇa, ''akhila-rasāmṛta''. In the ''Vedas'' it is said, ''raso vai saḥ''. ''Rasa'' means mellow. So we have presented a little book, Kṛṣṇa Is the Reservoir of All Pleasure. ''Rasa'' means pleasure, taste, pleasing taste, ''rasa'', or humor. Everyone has got different taste. So all the taste are there in Kṛṣṇa. ''Raso vai saḥ, labdhvānandī''. Anyone who has tasted Kṛṣṇa, he gets real taste of pleasure, either in this ''rasa'' or that ''rasa''.

Just like Bhīṣma. Bhīṣma was fighting with Kṛṣṇa. He had no business fighting with Kṛṣṇa, because He is charioteer. But sometimes the horses, the charioteer also killed by the opposing party. So when Arjuna was in a very dangerous position. . . Because Bhīṣma promised to Duryodhana. Duryodhana was criticizing his grandfather, that "You are not fighting wholeheartedly. Because your affection is there on the other side, your other grandsons, ''pañca-pāṇḍava'', therefore you are not fighting with your full strength." So this is a great insult for the ''kṣatriya''. So he promised to kill the five Pāṇḍavas next day. That was a challenge to Kṛṣṇa. So Kṛṣṇa promised that He will not fight in the battle, and Bhīṣma promised that "Unless Kṛṣṇa fights and protects His friend, Arjuna, he could not be saved. I will fight in that way." So he was fighting in that way, and Arjuna's chariot became broken into pieces, and he was in danger. And Kṛṣṇa could understand that "Bhīṣma wants Me to fight on account of Arjuna; otherwise he would not be saved."

So to please Bhīṣma—not that it was necessary to fight with Bhīṣma, but because Bhīṣma wanted that "Either Kṛṣṇa must fight or His friend Arjuna must die"—therefore Kṛṣṇa decided. . . Not to. . . He could save His friend Arjuna in any way. But in order to show Bhīṣma that "Yes, He is fighting. He has broken His promise. . ." He promised that He would not fight, but Bhīṣma promised that either He should fight or His friend would die. So therefore He prepared to fight. But superficially, He did not take His original disc. He took only one broken wheel of the chariot, and taking it, He was going to kill Bhīṣma just to show him, "You promised that I would fight, so now I have taken this fighting weapon. Now you can stop. Otherwise you will be killed." So he stopped. He could understand. But while Kṛṣṇa was coming to kill him with that broken piece of wheel, that was very pleasing to him, Bhīṣma. At that time Bhīṣma was piercing with sharpened arrow the body of Kṛṣṇa. So He was pleasing, He was feeling very pleasure, being pierced by the arrow of Bhīma (Bhīṣma). So ''bhakti'' transaction. . . There are many kinds of ''bhakti'' transaction. And at the time of Bhīṣma's death he was thinking of Kṛṣṇa: in His fighting spirit He was coming to kill him. That is in Bhīṣma's prayer. There is in the ''Bhāgavata''. He was not thinking of Kṛṣṇa with flute. He was thinking of Kṛṣṇa with the broken chariot wheel and was coming to kill him. That form was very pleasing to him. So we can reciprocate all kinds of ''rasas'', humor, because He is the reservoir of all ''rasas''. So this is the ''rasa'' of chivalry, the fighting spirit.

So everything is there. ''Janmādy asya yataḥ'' ([[SB 1.1.1|SB 1.1.1]]). The Absolute Truth is that where all varieties are there, variety. Although He is one, but still, varieties are there. Otherwise, wherefrom the varieties come? Everything, all varieties. You see in the material world how many varieties are there. You take one bunch of flower. You will find, if you study minutely, how many hundreds and thousands of varieties of thorns, varieties of twigs, and color, and everything is there, variety. How these varieties are coming? The ''Vedānta'' replies, "From the Absolute Truth, varieties." ''Parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca'' ([[CC Madhya 13.65|CC Madhya 13.65, purport]]). The Supreme Absolute Truth has got so many varieties of energies. For each and every variety, particular, finer craftsmanship, there is different energy. They are working. Just like we require to present some varieties, a specialist, so Kṛṣṇa Himself has got all the special varieties of energy, and they are working in such a nice way as ''svābhāvikī''. He hasn't got to learn it. ''Svābhāvikī. Svābhāvikī jñāna-bala-kriyā ca'' (''Śvetāśvatara Upaniṣad'' 6.8). ''Jñāna'', knowledge. Suppose if you want to paint something, you must have the knowledge of painting, ''jñāna''. And strength and activity—everything.

So Kṛṣṇa, anything He is creator. Therefore He is perfect, all-opulent. Anything that requires to be created. . . You can create. We have got the creative energy. Because we are also part and parcel of Kṛṣṇa, the creative energy is there—but not in fullness. Kṛṣṇa's variety of energy, that is full of potency.

:''aiśvaryasya samagrasya''
:''vīryasya yaśasaḥ śriyaḥ''
:''jñāna-vairāgyayoś caiva''
:''ṣaṇṇāṁ itī bhaga ganā''
:(''Viṣṇu Purāṇa'' 6.5.47)

These are called ''bhaga'', opulence. So the all the opulences. . . For creating a nice flower, that is being manufactured by Kṛṣṇa. With His brain the seed of the flower is a chemical composition so nicely made. ''Svābhāvikī jñāna'', He knows. Naturally He knows how to make the seed perfect so that from the seed, by sowing in the soil, by watering, the whole varieties will come. Is there any scientist to put in a small seed all the chemicals, and it will come automatically a motorcar? No. That is not possible. That is not possible. You have to create every car. And Kṛṣṇa's energy is so perfect that she has created one male body and one female body, and innumerable cars are coming. This is car, described in the ''Bhagavad-gītā'', this body. ''Yantra. Yantrārūḍhāni māyayā'' ([[BG 18.61 (1972)|BG 18.61]]). This is ''yantra'', but this ''yantra'' is coming by union of two ''yantras'': one male ''yantra'' and female ''yantra''. And millions of ''yantras'' are coming. Where is that capacity?

So one gentleman, he challenged me. He's atheistic class. He said, "What is Kṛṣṇa's intelligence? It is just like an watch. If you wind the watch, it goes and gives time. Similarly, it is just like a machine—the whole world is going on." That's all right. Still, you are lacking knowledge, because Kṛṣṇa hasn't got to prepare each and every watch. He has made two watches, male and female, and they are producing. That is Kṛṣṇa's intelligence. Therefore even if you supposed to be very intelligent, still, you are lacking intelligence. You cannot be as intelligent as Kṛṣṇa. There must be some less quantity. Just like Yaśodāmāyi wanted to bind Kṛṣṇa with ropes, and as soon as she was going to knot it, there was little difference.

So we may be very intelligent scientifically or mathematically or physically, biologically. That's all right. But when we compare with the intelligence of Kṛṣṇa, it is less by two cubits. It is less. That we should always understand. ''Mattaḥ parataraṁ nānyat'' ([[BG 7.7 (1972)|BG 7.7]]). We have to accept this, that we cannot excel the intelligence of Kṛṣṇa. That is not possible. I may show varieties of magic and declare myself Kṛṣṇa, or God, but still, you cannot show as perfectly magical arts as Kṛṣṇa is showing. That is not possible. If we understand this fact and realize it, then we can understand what is Kṛṣṇa, ''janma karma me divyaṁ yo jānāti tattvataḥ'' ([[BG 4.9 (1972)|BG 4.9]]). We are part and parcel of Kṛṣṇa—there is little value like Kṛṣṇa—but we can never be equal with Kṛṣṇa. That is not possible. ''Asamordhva''. Nobody can be equal with Kṛṣṇa; nobody can be greater than Kṛṣṇa. Everyone is lower than Kṛṣṇa. So this intelligence is real intelligence, and if we think that equal to Kṛṣṇa or greater than Kṛṣṇa, that is all ''māyā. Tribhir guṇamayair bhāvair mohitaṁ nābhijānāti mām ebhyaḥ param avyayam'' ([[BG 7.13 (1972)|BG 7.13]]).

So this Kṛṣṇa consciousness movement is to know that no more greater than Kṛṣṇa. Nobody is greater than Kṛṣṇa. Nobody is equal to Kṛṣṇa. If we understand this much perfectly. . . We cannot understand perfectly, because that is not possible. Kṛṣṇa is unlimited. But as far as we have got our knowledge, if we understand this fact, that "I can never become equal with Kṛṣṇa; neither I can become greater than Kṛṣṇa. That is not possible. I will have to remain always subordinate to Kṛṣṇa," this is called ''mukti'', liberation. We are entrapped in this material bondage by illusory understanding. So when we come to the right understanding, that "My position is always subordinate to Kṛṣṇa," that is called ''mukti''. Anyone can become a ''mukta'', liberated person, as soon as he agrees to this philosophy that he is always subordinate to Kṛṣṇa, or God; he is never equal to Him nor greater than Him. ''Asama-ūrdhva''. And those who are thinking that they are equal with Kṛṣṇa, that is ''māyā. Māyā mohitaṁ nābhijānāti''. They do not know their actual. . . But when he comes to the knowledge, ''vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ''. . . ([[BG 7.19 (1972)|BG 7.19]]). That is required.

If you want to become ''mahātmā ''really, then you have to come to this point, to understand the. . . originally, the Vāsudeva is the supreme cause of all causes. That is perfection of life. And our Kṛṣṇa consciousness movement is trying to teach this knowledge to the world, the best welfare activities. They are all in illusion. Some of them are thinking there is no Kṛṣṇa, and some of them are thinking, "If there is Kṛṣṇa"—Kṛṣṇa means God—"I am also God. I am equal." And some of them are thinking that "By meditation, by spiritual advancement, now I am greater than Kṛṣṇa." Yes. They are not, neither equal nor below, but they are thinking greater than Him: with the progress of time the human being is advancing in knowledge; so by their meditational power, they can become greater than Kṛṣṇa. So that is foolishness. That is not possible. This is also ''māyā''. Just like ''māyā'' is acting in so many ways. Sometimes we are thinking, "There is no Kṛṣṇa, no God. We are, every one of us, are God." Similarly, to think of greater than Kṛṣṇa is another illusionary curtain of ''māyā''. ''Māyā'' is not getting you out very easily. He will put so many impediments. Therefore ''bahūnāṁ janmanām ante jñānavān māṁ prapadyate'' ([[BG 7.19 (1972)|BG 7.19]]): "After many, many births, when actually becomes wise, then he understands that 'I am nothing. Vāsudeva, Kṛṣṇa, He is everything.' " ''Vāsudevaḥ sarvam iti''. Then that is not oneness; dual: "Vāsudeva, and I am." ''Vāsudevaḥ sarvam iti sa mahātmā''.

So ''mahātmā'' and Vāsudeva, there are two. The ''mahātmā'' realizing Vāsudeva, and Vāsudeva is everywhere. And that is perfection of life. A person who realizes Vāsudeva in that way. . . Vāsudeva means everything lives on somebody. Vāsudeva. So Kṛṣṇa says, ''mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ'' ([[BG 9.4 (1972)|BG 9.4]]): "Everything is resting on Me, but still, it appears that I am not there." This is illusory energy. ''Vāsudevaḥ sarvam iti'' ([[BG 7.19 (1972)|BG 7.19]]), that's a fact. Vāsudeva is everywhere. Kṛṣṇa is everywhere. Simply we have to purify our senses to understand the presence of Vāsudeva. That is required. And that is possible if we increase our loving tendency to love Kṛṣṇa. ''Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti'' (Bs. 5.38). If we increase our loving propensity. . . That is already there, but now it is intervened by the ''māyā'' cloud. So we have to get out of the cloud. Then we will find ''vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ'' ([[BG 7.19 (1972)|BG 7.19]]). So that is called purificatory process.

So this purificatory process means this devotional service. ''Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ '' ([[CC Madhya 17.136|CC Madhya 17.136]]). Vāsudeva reveals. You cannot. . . By your force, you cannot see Him. But He is pleased, ''sevonmukhe hi jihvādau'', when you accept to serve Him by your tongue, beginning with tongue, ''kīrtanam''. You glorify Kṛṣṇa. You taste Kṛṣṇa's ''prasādam ''with devotion and service. Then you realize Vāsudeva very easily. ''Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ '' ([[CC Madhya 17.136|CC Madhya 17.136]]). These blunt senses, they cannot realize. But when the senses are purified, ''hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate'' ([[CC Madhya 19.170|CC Madhya 19.170]]). So this Kṛṣṇa consciousness movement is the process by which you can purify, sanctify your senses. And then, when your senses are engaged in Kṛṣṇa's service, beginning with the tongue, then your life becomes perfect.

Thank you very much.

Devotees: ''Jaya''. (end).

750119 - Lecture SB 03.26.44 - Bombay

2020-06-09T11:18:22Z

Nirmal:

[[Category:1975 - Lectures]]
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<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750119 Lecture - Srila Prabhupada Speaks a Nectar Drop in Bombay|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">750119SB-BOMBAY - January 19, 1975 - 35:00 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750119SB-BOMBAY.mp3</mp3player>

Nitāi: ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya''. (devotees repeat) (leads chanting of verse, etc.)

:''rasa-mātrād vikurvāṇād''
:''ambhaso daiva-coditāt''
:''gandha-mātram abhūt tasmāt''
:''pṛthvī ghrāṇas tu gandhagaḥ''
:([[SB 3.26.44|SB 3.26.44]])
(break) (02:45)

"Due to the interaction of water with the taste perception, the subtle element odor evolves under superior arrangement. Thence the earth and the olfactory sense, by which we can variously experience the aroma of the earth, become manifest."

Prabhupāda:

:''rasa-mātrād vikurvāṇād''
:''ambhaso daiva-coditāt''
:''gandha-mātram abhūt tasmāt''
:''pṛthvī ghrāṇas tu gandhagaḥ''
:([[SB 3.26.44|SB 3.26.44]])

So further analytical study of water is mentioned here by Kapiladeva. So the ''rasa'', taste. Taste changes into ''gandha'', smell. So the taste is created by ''daiva-coditāt''. Taste of everything. . . Everything is being done, ''daiva-coditāt'', the beginning. But the taste creates the different kinds of fragrance, gandha, smell, within the earth. There is water, there is taste, and taste and formation—either you say chemical or physical changes—it becomes smell. So different kinds of smell there are already within the earth. Simply it brings out by different methods. The scientist does not know. That we have already explained several times, that the different ''gandha'', or smell, or fragrance, or aroma, whatever you call, there are already within the earth. ''Puṇyo gandhaḥ pṛthivyāṁ ca ''([[BG 7.9 (1972)|BG 7.9]]). Kṛṣṇa says in the ''Bhagavad-gītā, puṇyo gandhaḥ ''and ''pāpo gandhaḥ''. In the material world, everywhere there are two things: pious and impious. So the ''pāpo gandhaḥ'', bad smell, when it passes, so you close your nose, nostrils, not to accept it. But when there is ''puṇyo gandhaḥ'', you feel fresh: "Oh, it is very nice."

So Kṛṣṇa says, ''puṇyo gandhaḥ pṛthivyāṁ ca''. When you smell something very fragrant. . . Just like in the flower. There are different varieties of flower, and they are exacting different varieties of aroma from the earth. So the good smell of the flower. . . In some other place it is said in the ''Bhāgavatam'' that the. . ., when you see flower, you see Kṛṣṇa smiling. That is the seeing of Kṛṣṇa smiling. Therefore the flower should be utilized for Kṛṣṇa's service. Because these flowers, everything, is Kṛṣṇa's energy. ''Parāsya śaktir vividhaiva śrūyate'' ([[CC Madhya 13.65|CC Madhya 13.65, purport]]). So specifically good fragrance of flower, Kṛṣṇa says that "I am that." Kṛṣṇa's particular presence is there. So we can remember Kṛṣṇa immediately. This Kṛṣṇa consciousness movement is that you remember always Kṛṣṇa. Always Kṛṣṇa.

Just like Mahārāja Ambarīṣa did. ''Sa vai manaḥ kṛṣṇa-padāravindayoḥ'' ([[SB 9.4.18-20|SB 9.4.18]]). He engaged his mind at the lotus feet of Kṛṣṇa—simply by engaging the mind. ''Vacāṁsi vaikuṇṭha-guṇānuvarṇane''. If we utilize our senses always in the service of the Lord, that is ''bhakti''. At the present moment we are utilizing our senses for material objectives. That is to be purified. It should be used for Kṛṣṇa's service. We are using our senses for the service of society, friendship and love. But that service should be transferred to Kṛṣṇa. Then it is ''bhakti. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam'' ([[CC Madhya 19.170|CC Madhya 19.170]]). ''Bhakti'' means. . . This flower, we are smelling; we are enjoying. That is sense gratification. Similarly, this same flower, if it is offered to Kṛṣṇa as garland, that He will smell it and feel pleasure, that is ''bhakti''.

So to come to the ''bhakti-mārga'', or devotional service, it is not very difficult. The smell is creation of God, or Kṛṣṇa, ''puṇyo gandhaḥ pṛthivyāṁ ca''. Therefore the smell should be used for Kṛṣṇa's pleasure—this is ''bhakti''—not for my pleasure. This is called ''tyāga. Tyāga'' means that actually it should be used for Kṛṣṇa, who has produced it. ''Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate'' ([[CC Madhya 19.170|CC Madhya 19.170]]). Our senses are also Kṛṣṇa's senses. He is Hṛṣīkeśa. Hṛṣīka-īśa, ''iti hṛṣīkeśa. Hṛṣīka'' means senses. Unfortunately, our senses are being used for sense satisfaction, neither for our use. It is for sense gratification. So ''bhakti'' means this practice of using the senses for sense gratification should be rectified, should be purified. Then the same senses will be utilized for Kṛṣṇa's satisfaction, and then you become a ''bhakta''. Kṛṣṇa's things may be used for Kṛṣṇa. ''Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam'' ([[CC Madhya 19.170|CC Madhya 19.170]]).

The ''Caitanya-caritāmṛta kaṛacā'', the author of ''Caitanya-caritāmṛta'', he has distinguished between ''kāma'' and ''prema. Kāma'' means lusty desires or sex desires. Generally it is meant, sex desires. So he has very simplified the matter very much. ''Ātmendriya-prīti-vāñchā—dhare. . ., nāma dhare. . ., prema. . ., tāre. . ., bali dhare''. . ., ''nāma kāma ''([[CC Adi 4.165|CC Adi 4.165]]), like that. ''Kṛṣṇendriya-prīti-vāñchā dhare nāma prema'', and ''ātmendriya-prīti-vāñchā—dhare nāma kāma''. They. . . Actually, senses are there for satisfaction. That's a fact. Otherwise, why the senses are there? Just like the smell is there, and the nose is there. So smell is there for satisfaction of the senses. For the smell, for the nose, nostril, the beautiful flower is there, or beautiful. . ., anything beautiful. To the man, woman is beautiful; to the woman, man is beautiful. So the eyes are there, and the beautiful things are there. That is arrangement. That is development of this nature. As soon as. . . It is. . . It is coming from the fire. The. . . That we have already described. The fire is the origin of beauty, and the fire is the origin of eyesight. The loss of eyesight means there is less fiery element. Loss of appetite means there is less of fiery elements. In the ''Āyurvedic'' treatment it is called ''agni-māndyam''. So these are transformation of the fire. Similarly, the smell is transformation of the ''rasa'', taste.

How subtle things are going on, that is described in the ''Sāṅkhya'' philosophy presented by Kapiladeva, but we do not understand practically how things are going on. We are simply accepting the words that "By transformation of this thing, this thing is coming out so much." Neither it is possible to make experiment. Maybe; but scientists can take advantage of this'' Sāṅkhya'' philosophy. So you may experiment or not. That doesn't matter. Things are going on. ''Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ, ahaṅkāra-vimūḍhātmā manyate''. . . ([[BG 3.27 (1972)|BG 3.27]]). What is called?

Devotees:'' Kartāham iti manyate''.

Prabhupāda: ''Kartāham iti manyate''. Actually, these rules of transformation as ordained by ''daiva-coditāt'', by the supreme design, that is going on. But we, under the name of so-called scientist, we are trying to take the credit. Just like they are testing now—in the test tube they are making life. But the substance, the semina, male and female, that you cannot create. That you have to take from the male, from the female, then put together in the test tube. Then it may come. They are very much proud that "Now in the laboratory we are making life by chemical combination." But the actual chemical coming from by this transformation under the supervision of the ''daiva, daiva-coditāt''. ''Daiva ''is the principal cause. ''Sarva-kāraṇa-kāraṇam'' (Bs. 5.1). That they do not accept. And people are giving credit to these artificial scientist.

In our Delhi program. . . There was lecture of a big scientist in Delhi; I forgot his name. He gave very good example that if a man learns how to bark like dog, and if he makes a show, many thousands of people will purchase ticket and go and see how he is barking. (laughter) But by nature's arrangement so many dogs are barking; nobody takes care. You see? So similarly, in the laboratory if a scientist can produce a life some way or other, so they will go and see and give him clap. Just like this aeroplane is flying in the air. Little discrepancy is immediately crash down. So he is getting so much credit, and the scientists also saying, "There is no need of God. Now we have solved all the questions." But nobody is giving credit to Kṛṣṇa, who is floating millions and trillions of stars and planets in the air. So by taking Kṛṣṇa's stock, the petroleum or gas, we become scientist and fly the aeroplane, and Kṛṣṇa has given the petrol, and He has no credit. He has no credit. That is the difference between demons and ''bhakta''. A ''bhakta'' sees in everything presence of Kṛṣṇa: "Oh, here is Kṛṣṇa's energy is there. Here is nice taste. Oh, here is Kṛṣṇa." ''Raso 'ham apsu kaunteya'' ([[BG 7.8 (1972)|BG 7.8]]).

So Kṛṣṇa has manifested Himself in so many ways by His different energies. We have to learn simply to know or see how Kṛṣṇa is working. So here it is stated that ''rasa-mātrād vikurvāṇād ambhaso daiva-coditāt''. Kṛṣṇa is working there. ''Vikur''. . ., transformation does not take place automatically. Just like the other day I gave you the example: there is oil and there is soda, but you can transform into soap by mixing together. That mixing process does not take automatically. There is Kṛṣṇa or Kṛṣṇa's part and parcel, the living entity. We are also Kṛṣṇa's part and parcel. So scientist is working, a devotee sees that Kṛṣṇa is working. That is the difference between nondevotee and devotee. A nondevotee will give credit to the scientist, who is working subordinately under the orders of Kṛṣṇa. That is stated also in the ''Bhagavad-gītā: sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca'' ([[BG 15.15 (1972)|BG 15.15]]). In everyone's heart Kṛṣṇa is there. So one man is working very nicely. He is taking the credit of becoming a scientist. Why the other man cannot do it? Another man is also working in the laboratory.

Just like this airless telegram, radio. Many scientists were working, and in our childhood we have. . . I was present in a meeting. Sir Jagadish Chandra Bose was speaking. So Marconi and Sir Jagadish Chandra Bose and many other physists, they were working to study the waves of air and how to establish wireless telegram. So actually, Jagadish Chandra Bose, he found out the means, and they were talking, Marconi and Jagadish Chandra Bose. Marconi took the hint and immediately he published in the paper. And in those British ruling, British government, they wanted to give credit all to the Englishmen. Actually, this wireless telegram was established by Sir Jagadish Chandra Bose. He spoke in a meeting.

So anyway. . . Just like two scientists are working to find out something, to invent something, but the wireless telegram is in the credit of Mr. Marconi. Why not Jagadish Chandra Bose? There is the hand of Kṛṣṇa. They are so many people are working for inventing something, but one man takes the credit; other man cannot. Why? Why this discrimination? There must be some cause of this discrimination. That is explained in the ''Bhagavad-gītā, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ'': "I am situated in everyone's heart." ''Mattaḥ smṛtir jñānam apohanaṁ ca'' ([[BG 15.15 (1972)|BG 15.15]]).'' Mattaḥ'', "From Me, if I give you the intelligence, 'Now mix this chemical with this chemical, your product will come.' " Others, they have got the chemical, and the laboratory man also there. But one takes the credit; one cannot take the credit. That is due to Kṛṣṇa. If Kṛṣṇa gives the intelligence, then he gets the intelligence and he takes the credit.

''Nimitta-mātraṁ bhava savyasācin'' ([[BG 11.33 (1972)|BG 11.33]]). Kṛṣṇa says to Arjuna that "This plan of Battle of Kurukṣetra is already there. I have caused assembly of all the demonic persons here." And ''paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām'' ([[BG 4.8 (1972)|BG 4.8]]): "This is My plan. So Arjuna, I am flattering you so much that you fight. Fight. But don't think if you do not fight, they will go home. They will have to die here, because it is My plan already." ''Nimitta-mātraṁ bhava savyasācin'': "Because you are My devotee, you take the credit. You take the credit." So actually a devotee, because he is very sincere servant of Kṛṣṇa, so Kṛṣṇa wants to give credit to His devotee, although He is doing everything. ''Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca'' ([[BG 15.15 (1972)|BG 15.15]]). So always think like that, that. . . Do not try to take credit yourself. We should always remember that it is Kṛṣṇa's credit. He wants to do something at a certain time, and some of his servant is authorized to do that. That's all. Otherwise, whole credit goes to Kṛṣṇa. That is Kṛṣṇa consciousness. ''Govindam ādi-puruṣam''.

Just like Brahmā. Brahmā has created this universe, but he knows that he is not the creator. When Nārada Muni inquired from Brahmā that "We know that we are creator. . ., you are the creator," Brahmā said, "My dear son, you are wrongly impressed. I am not creator. The creator is the Supreme Personality of Godhead." That is mentioned in the ''Śrīmad-Bhāgavatam, sarva-kāraṇa-kāraṇam'' (Bs. 5.1). And in the ''Śrīmad-Bhāgavatam'' it is said, ''tene brahma hṛdā ādi-kavaye'' ([[SB 1.1.1|SB 1.1.1]]). Brahmā was given inspiration or lesson from within the heart. Kṛṣṇa is therefore called ''caitya-guru'', "the ''guru'' from the heart." So He gives intelligence for doing particular thing when He is satisfied with the service. ''Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ'' ([[BG 15.15 (1972)|BG 15.15]]). ''Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam, buddhi-yogaṁ dadāmi tam'' ([[BG 10.10 (1972)|BG 10.10]]). Kṛṣṇa is ready to give intelligence to everyone, because everyone is Kṛṣṇa's son. ''Mamaivāṁśo jīva-bhūtaḥ'' ([[BG 15.7 (1972)|BG 15.7]]). ''Ahaṁ bīja-pradaḥ pitā'' ([[BG 14.4 (1972)|BG 14.4]]). So father is not particularly inclined to a particular son. No. But a son, if he is very obedient, then father discloses the most confidential things to that son. This is natural. This is not partiality. That is also explained in the ''Bhagavad-gītā, samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ'' ([[BG 9.29 (1972)|BG 9.29]]): "I am equal to. . ." Otherwise, how He can be God? If He is partial to somebody. . . Foolish people think, "Why God has made me poor? Why God has made so many poor men?" God has not made. They have made themselves poor. God has not made. He does not make any distinguish. He says the plain truth, ''man-manā bhava mad-bhakto mad-yājī māṁ namaskuru'' ([[BG 18.65 (1972)|BG 18.65]]). He is saying to everyone. So if we do not do—we have got little independence—then we are in this miserable condition of life.

So these miseries of the society, that is not creation by God. God is very, very kind to everyone. ''Samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ'' ([[BG 9.29 (1972)|BG 9.29]]). Nobody is Kṛṣṇa's, or God's, enemy; nobody is Kṛṣṇa's friend. But one who wants to serve Kṛṣṇa as friend, His consideration is different: "Oh, here is a willing servant." That is ''bhakti. Bhakti'' means willingness. ''Śānta, dāsya, sākhya, vātsalya, mādhurya''—these are the different development of ''bhakti''. First of all, in the material stage, we are defying, "Oh, what is. . ." That is asuric. "What is God? We are doing everything." A big ''svāmī'' lectured in America, and he was advocating, "Why you are giving credit to God? You are laboring, you are working, you are getting the result. Why should you give credit to God?" This was the subject matter. That is demonic. All credit should go to God. That is ''bhakti''.

Actually, without Kṛṣṇa's help, without God's help, you cannot do anything. ''Sarvasya cāhaṁ hṛdi. . . Kartāham iti manyate'' ([[BG 3.27 (1972)|BG 3.27]]). In the demonic stage the living entity becomes a, what is called, play dog. ''Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ'' ([[BG 3.27 (1972)|BG 3.27]]). Just like you have been in the beach: the dog is bound up by the chain, or the master says, "You come here," he has to come here. "You go there," like that. So we are enchained by these laws of material nature—''daivī hy eṣā guṇamayī mama māyā duratyayā'' ([[BG 7.14 (1972)|BG 7.14]])—but we are claiming independent. There is no independence. There cannot be independence. You are the servant. We are all the servant of ''māyā, prakṛti'', because we have given up the service of the Lord. Our constitutional position is to remain a servant. But if we defy God, Kṛṣṇa, and we want to become independent, that means we become servant of ''prakṛti. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ'' ([[BG 3.27 (1972)|BG 3.27]]). We associate with different modes of material nature—''sattva-guṇa, rajo-guṇa, tamo-guṇa''. And under different association or being controlled by different modes of material nature, we are getting different varieties of body.

Why one has got very good body, very ''brāhmaṇa'' body or rich man's body, and why one has got dog's body, cat's body, tree's body? Why? There is some arrangement. ''Karmaṇā daiva-netreṇa''. This is the injunction, that you are working under the impulse of certain modes of material nature. That is being observed by the Supersoul, ''anumantā upadraṣṭā'' ([[BG 13.23 (1972)|BG 13.23]]). He is seeing all your activities. So you wanted something to do, but you require certain body to do that. That is being arranged by the Supreme Personality of Godhead. ''Karmaṇā daiva-netreṇa jantur dehopapattaye'' ([[SB 3.31.1|SB 3.31.1]]). This is the law. In the ''Bhagavad-gītā'' it is said, ''kāraṇaṁ guṇa-saṅgaḥ asya sad-asad-yoni-janmasu'' ([[BG 13.22 (1972)|BG 13.22]]). Why one living entity is getting a better type of body, another a very low, abominable type of body? ''Daiva-netreṇa''.

Therefore this consciousness can be awakened in this human form of life. We can take education. We can understand from Vedic knowledge what is our position, what is our relationship with God, how we shall act in that relationship. These are the opportunities in this human form of life—not in the form of cats and dogs. So in spite of getting this opportunity, if we do not understand God, if we do not understand what is our relationship with God, then according to ''śāstra'' it is called ''ātma-hā. Ātma-hā'' means suicide. If you cut your throat yourself, who can save you? So we should not become ''ātma-hā'' and spoil this life. ''Durlabhaṁ mānuṣaṁ janma tad apy adhruvam arthadam'' ([[SB 7.6.1|SB 7.6.1]]) This human form life, ''durlabham''. After many, many millions of evolution, we have got it. So it is very ''durlabha. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati'' (''Padma Purāṇa''). So we have got this opportunity by the grace of God, or the material nature has given us this opportunity. Now we should utilize it properly. This is Kṛṣṇa consciousness movement. Don't spoil it.

And what is that? ''Kaumāra ācaret prājño dharmān bhāgavatān iha'' ([[SB 7.6.1|SB 7.6.1]]). From the very childhood this ''dharmān bhāgavatān'' must be given lessons to the children. Therefore, from the very beginning we have opened this ''gurukula'' in Texas and in New Vrindaban, West Virginia. But here, practically, India, we don't get this opportunity. Before starting this movement, I approached many friends that "You have got four sons. Give me one. I will train him to become a Vaiṣṇava ''brāhmaṇa''." Nobody agreed. You see? But in the European countries, in America. . . Of course, they are all children of my devotees. I got them married. They have got now children, and they are being taught in ''gurukula''. That is strictly according to the Vedic science, ''kaumāra ācaret prājño dharmān bhāgavatān iha'', from the very beginning of life. So life should be utilized properly, and the children. . . Not all. Some of them may become ''kṣatriya''; some of them become ''śūdra'' or ''vaiśya''. But an ideal class of ''brāhmaṇa'' must be there to guide the society. This is Kṛṣṇa consciousness movement.

Thank you very much.

Devotees: ''Jaya ''Prabhupāda. (end).

750118 - Lecture SB 03.26.43 - Bombay

2020-06-09T11:18:15Z

Nirmal:

[[Category:1975 - Lectures]]
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[[Category:1975 - Lectures, Conversations and Letters]]
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[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 03|32643]]
[[Category:Lectures - Lord Kapila Series]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750118 Lecture - Srila Prabhupada Speaks a Nectar Drop in Bombay|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">750118SB-BOMBAY - January 18, 1975 - 40:44 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750118SB-BOMBAY.mp3</mp3player>

Nitāi: ''Oṁ namo bhagavate vāsudevāya''. (devotees repeat) (leads chanting of verse, etc.)

:''kledanaṁ piṇḍanaṁ tṛptiḥ''
:''prāṇanāpyāyanondanam''
:''tāpāpanodo bhūyastvam''
:''ambhaso vṛttayas tu imāḥ''
:([[SB 3.26.43|SB 3.26.43]])
(break) (03:19)

"The characteristics of water are exhibited by its moistening other substances, coagulating various mixtures, causing satisfaction, maintaining life, softening things, driving away heat, incessantly supplying itself to reservoirs of water, and refreshing by slaking thirst."

Prabhupāda:

:''kledanaṁ piṇḍanaṁ tṛptiḥ''
:''prāṇanāpyāyanondanam''
:''tāpāpanodo bhūyastvam''
:''ambhaso vṛttayas tu imāḥ''
:([[SB 3.26.43|SB 3.26.43]])

So this is analysis of water. So many things can be performed by water. Everything is being analytically studied. ''Kṣitir āp tejo marud vyoma''. So. . . But one thing important in this verse is that ''tāpa apanodaḥ'', refreshing, refreshing. When you are thirsty, you drink water. Immediately your thirst is satiated and you feel a fresh pleasure. So in the ''Bhagavad-gītā'' Kṛṣṇa says that this qualification of the water, ''tāpa apanodaḥ''. . . What is that verse? ''Āpo 'ham''. . .

Devotees: ''Raso 'ham''. . .

Prabhupāda: ''Raso 'ham. Raso 'ham kaunteya prabhāsmi śaśi-sūryayoḥ'' ([[BG 7.8 (1972)|BG 7.8]]). So this satisfaction. . . Actually, our satisfaction can be revived only with relationship of Kṛṣṇa, revival of our relationship with Kṛṣṇa. That is ''śānti''. Just like Dhruva Mahārāja, when he came in contact with the Supreme Personality of Godhead. . . He was hankering after material opulence, kingdom, a better kingdom than his father, than his grandfather. That was his ambition. As a child, he was insulted by his stepmother. So actually when he saw Viṣṇu, Lord Viṣṇu, he was so satisfied that he said, ''svāmin kṛtārtho 'smi varaṁ na yāce'' ([[CC Madhya 22.42|CC Madhya 22.42]]): "Now I have no more hankering."

So this is also one ''tāpa''. In this material world we are suffering so many varieties of ''tāpa. Tāpan vindanti maithunyam agaram ajhaḥ''.(?) It is simply full of ''tāpa''. ''Tāpa'' means heat, and ''tāpa'' means unbearable, miserable condition. Therefore from ''tāpa''. . . It comes from ''tapa, tapasya. Tapasya'' means voluntarily accepting some unfavorable condition. Of course, the soul is not affected by any favorable or unfavorable condition. ''Asaṅgo 'yaṁ puruṣaḥ''. Actually, it has no connection with the favorable, unfavorable condition. It is simply ''abhiniveśa''. The mind being affected by the material contamination, we are suffering so-called miserable condition of life. It is due to the mind. Otherwise, as it is said, one man is satisfied in a very poor condition of life, and another man is not satisfied even in the best opulent condition of life. Why? It is due to the mind. It is due to the mind.

So therefore whole process of spiritual life or peaceful life. . . Spiritual life is peaceful life. Material life is not peaceful life. ''Ahaṅkāra-vimūḍhātmā'' ([[BG 3.27 (1972)|BG 3.27]]). There are so many varieties of desires in material life; therefore one cannot be peaceful. That is not possible. But when one enters into spiritual life. . . Spiritual life means to revive our spiritual consciousness, or Kṛṣṇa consciousness. Then we can become happy. That is stated in the ''Bhagavad-gītā''. Three things, if we learn. . . What are those three things?

:''bhoktāraṁ yajña-tapasāṁ''
:''sarva-loka-maheśvaram''
:''suhṛdaṁ sarva-bhūtānāṁ''
:''jñātvā māṁ śāntim ṛcchati''
:([[BG 5.29 (1972)|BG 5.29]])

''Śānti''. If we learn these three things, then we'll get ''śānti. Śānti'', that is clearly explained in ''Caitanya-caritāmṛta'' also. It is said in the ''Bhagavad-gītā'', Kṛṣṇa says, ''jñātvā mām'': "Me," Kṛṣṇa says—person. Just like "Give me." So Kṛṣṇa says, ''jñātvā mām''. What is that? So we have to know Kṛṣṇa, that He is actually enjoyer. Master and servant. If the servant knows that "In this house my master is the proprietor. He is the enjoyer. I am simply servant," then he is peaceful. But if he artificially tries to become the master, although he is servant there, then there is all disturbance.

So here our miserable conditions are caused by our thinking that "I am the proprietor. I am the owner. I am the enjoyer." One becomes to owner, proprietor, because he wants to enjoy. So this is our disease. Actually, we are servant of Kṛṣṇa: ''jīvera svarūpa haya nitya-kṛṣṇa-dāsa'' ([[CC Madhya 20.108-109|CC Madhya 20.108-109]]). This is our original position. We are servant, even in this condition. But we are servant of ''māyā'', illusion—means we are servant of our lusty desires: ''kāma; krodha'', anger; ''lobha'', greediness; ''moha'', illusion; so many, ''mada'', madness. We are servant of these propensities. We are not master. When you become master of these sense gratification processes, then you are ''svāmī''. That is the position of ''svāmī''. ''Svāmī'' means master. ''Gosvāmī. Gosvāmī'' means this controller of the senses. ''Go'' means senses. So ''svāmī'' or ''gosvāmī'' means one who has control over the senses or one who has control over the mind.

The mind is very restless. The whole yogic process is meant for controlling the mind, because unless you control the mind, the mind will volumes and volumes of desires, hundreds, thousands, millions. And you have to satisfy them. Then where is ''śānti''? You have to satisfy the master. Who has become your master? Mind. Then you are disturbed. There cannot be any peace. And mind has got many millions of desires. Therefore when you can control over the mind, that mind desires something and you have to control, "No, you cannot do it," then you become ''svāmī. Svāmī''. . . These ''sannyāsīs'', they are given the title ''svāmī'' or ''gosvāmī ''because the ''sannyāsīs'' are supposed to control over the mind, over the senses. Therefore they are called ''svāmī''. Otherwise, not ''svāmī'' but servant. If you are controlled by the mind, then you are servant, and if you are controller of the mind, then you are ''svāmī'', the same person.

So how you can become ''svāmī''? Because we are falsely thinking that "I am the proprietor. I am the enjoyer. I am the leader. I am the friend of my family, my society, my nation," so many ways, you have to convert these things. ''Suhṛdaṁ sarva-bhūtānām'' ([[BG 5.29 (1972)|BG 5.29]]). Kṛṣṇa says that "I am the friend of everyone." But we are taking the place of Kṛṣṇa, leadership. I am declaring to my countrymen, to my follower, that "I am your friend." So actually, I cannot be friend because I do not know what is the goal of life. I cannot lead them properly. Some immediate convenience we can offer, and people, being less intelligent, they are after immediate profit. It is called ''preya''. Just like if you say to a small child, "Don't go to school. Please come and play with me," he would like to play with his friend. That is immediate profit. But if you ask him to go to the school, that is remote profit. That is called ''śreya''. And ''preya, preya'' means immediate profit. Two young men, if one friend says to the other friend, "Oh, let us go to the cinema," that is very palatable. And if he says, "Let us go to this meeting in Hare Kṛṣṇa Land," that is not very palatable. This is the distinction between ''śreya'' and ''preya''. Niḥśreyasāya. Niḥśreyasāya means ultimate goal of life, ultimate profit of life.

So ultimate profit of life is to go back to home, back to Godhead. Because we are suffering on account of separation from God. This is our cause of suffering. Instead of becoming servant of God we have become the servant of senses. That is the cause of our suffering. Therefore three things, if we can understand thoroughly: that Kṛṣṇa, or God, is the proprietor and enjoyer of the whole universe or creation, and. . . ''Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram'' ([[BG 5.29 (1972)|BG 5.29]]). He is the proprietor of all universal planets, and ''suhṛdaṁ sarva-bhūtānām'', and He is the real friend of everyone. ''Jñātvā'', "One who knows," Kṛṣṇa says, ''mām'', "Me, then he gets ''śānti''." Otherwise, there cannot be any ''śānti''.

In the ''Caitanya-caritāmṛta'' also it is confirmed that,

:''bhukti-mukti-siddhi-kāmī—sakali aśānta''
:''kṛṣṇa-bhakta—niṣkāma, ataeva śānta''
:([[CC Madhya 19.149|CC Madhya 19.149]])

''Kṛṣṇa-bhakta'', one who is fully Kṛṣṇa conscious, he is ''śānta''. He is fully confident. Kṛṣṇa consciousness, or God consciousness, he is fully confident that Kṛṣṇa. . ., "I have surrendered to Kṛṣṇa. I have taken shelter of Kṛṣṇa, and He has promised, ''ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi'' ([[BG 18.66 (1972)|BG 18.66]]). Then where is the cause of my anxiety?" Therefore he can become. . . He has understood Kṛṣṇa, the Supreme Personality, almighty, all-powerful, full of all opulences. "So if He has taken my charge, then where is my anxiety?" That is ''śānti''. That is ''śānti''. And so long we are taking shelter of ''māyā, asat'', which will not stay. . . Suppose we are taking shelter. . ., child is taking shelter of the father, mother, or the citizens is taking shelter of the state, of the government. So one has to take shelter of something else for protection, for security. But they are not actually security. Therefore we are always full of anxiety. You may be a citizen of a great state like United States of America, but you are not without any anxiety because that shelter is not sufficient. That will not stay. Just like recently in America they had to dethrone Mr. Nixon because they were not free from anxiety.

So you cannot become free from anxiety by taking shelter of anything material. That is not possible. ''Sadā samudvigna-dhiyām asad-grahāt'' ([[SB 7.5.5|SB 7.5.5]]). ''Asat'' and sat. Sat means eternal, and ''asat'' means temporary. So we are eternal. ''Na hanyate hanyamāne śarīre'' ([[BG 2.20 (1972)|BG 2.20]]). We are not annihilated after the annihilation or destruction of this body. Therefore we have to take shelter of the eternal. Then we'll be happy. And so long we shall take shelter of the temporary thing, ''asat'', this material world, material society, friendship, love, state, community, nation—anything you take, they are not permanent—so you cannot be happy. But if you take shelter for security at the lotus feet of the Supreme, then you are actually secure.

''Sadā samudvigna-dhiyām asad-grahāt'' ([[SB 7.5.5|SB 7.5.5]]). ''Asad-grahāt. Asad'' means this material world. It will not stay. Just like this material body, it will not stay, everyone knows. It has a beginning, birth; it stays for some time; it transforms some other bodies as children; then it becomes old, dwindling; and then finished. These are six different transformation of the material world. But it is temporary, ''asat''. But there is another life, where there is no transformation: eternal. ''Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre'' ([[BG 2.20 (1972)|BG 2.20]]). That is spiritual world. So that spiritual world, we have no information, but we have got little experience. Spiritual world means complete peaceful, ''śānti. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram, jñātvā māṁ śāntim ṛcchati'' ([[BG 5.29 (1972)|BG 5.29]]). Therefore it is compulsory business of our life to understand God, or Kṛṣṇa, if you want ''śānti. Jñātvā māṁ śāntim ṛcchati''. If you want ''śānti'', then you have to know God, what is God. Not vague idea; actually. ''Jñātvā māṁ śāntim ṛcchati''. You have to know.

Now, the position is how to know God. How to know God. So God know, it is very easy. If you don't chant. . . Suppose if I say that "By chanting Hare Kṛṣṇa mantra you will know God," you may think that "Why shall I chant Hare Kṛṣṇa ''mantra''? I belong to different religion. Why shall I chant this Hindus' Hare Kṛṣṇa ''mantra''?" Then all right, you do not chant Hare Kṛṣṇa ''mantra'', but you try to understand God in your daily life. What is that? That satisfaction by drinking water. ''Raso 'ham apsu kaunteya'' ([[BG 7.8 (1972)|BG 7.8]]). Everyone drinks water. Either you become Hindu, Muslim, Christian, you have to drink water. And after drinking water, when you feel satisfaction, as it is said, ''tāpa apanodaḥ'', the tiresomeness immediately annihilated, immediately diminished, satisfies. So that satisfaction is Kṛṣṇa, or God. Kṛṣṇa says. So you haven't got to search out Kṛṣṇa anywhere. Kṛṣṇa is within you, God is within you. But still if you are doubtful, then God says, Kṛṣṇa says, "You try to understand Me in this way, ''tāpa apanodaḥ'', the water." Everyone drinks water, very easy. So ''raso 'ham apsu kaunteya''. Then the beginning, if you do not do anything. . . Just I am trying to convince you about the easy process of ''bhakti-yoga''. Anyone, everyone, at any place, any condition of life, he can become a ''bhakta. Ahaituky apratihatā''. This is first-class religion, to become devotee of God.'' Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje'' ([[SB 1.2.6|SB 1.2.6]]). ''Bhakti''. . . When you. . . ''Bhakti'' means loving service. When you develop your dormant love for Kṛṣṇa and you begin to serve Him, that is called ''bhakti''.

So this ''bhakti'' is the first-class religion, ''paro dharma''. All other different kinds of religious systems, they are material. "I am Hindu," "I am Muslim," "I am Christian," "I am Buddhist"—these are all material designation. Actually, it is not ''dharma''. Just like gold. Gold cannot be Hindu gold, Christian gold, Muslim gold. Gold is gold. There is no question of Hindu gold or Muslim gold. Similarly, ''dharma, dharmaṁ tu sākṣād bhagavat-praṇītam'' ([[SB 6.3.19|SB 6.3.19]]). ''Dharma'' means relationship with God. So human being in any society, any part of the world, there is a consciousness or sense of understanding God. The method may be different; that is another thing. But the idea is how to know God. Just like Christians, they say, "O God, give us our daily bread." So there is relationship. Muslim, they say, allahu akbar, "God is great." So in Hindu conception generally say, ''paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān'' ([[BG 10.12-13 (1972)|BG 10.12]]). So any sense you say, there is relationship with God. So unless you revive your relationship with God which is dormant, there is no ''śānti''. There cannot be any ''śānti''. So try to understand God.

Therefore Kṛṣṇa is canvassing that "If you do not take this process, that process, you simply, while drinking water, you think of Me: 'Here is Kṛṣṇa. Here is Kṛṣṇa.' " As it is said here, ''tāpa apanodaḥ''. Everyone drinks water, so everyone can remember Kṛṣṇa, or God, if you simply learn this art, that "While drinking water, while I feel satisfaction, I must know, 'Here is God.'" Your devotional life immediately begins—without any education, without any enlightenment. Even a child can. . . If you teach the child that "When you drink water, you think of God. . ." Of course, one must have some knowledge what is God. So that according to different status of life. . . So here from ''Bhagavad-gītā'' or ''Bhāgavata'' we understand, ''kṛṣṇas tu bhagavān svayam'' ([[SB 1.3.28|SB 1.3.28]]). So Kṛṣṇa is here in the temple. Kṛṣṇa is in my room in picture. So that is also not difficult. How easy it is, just try to understand, that if drinking water and if I think, "Here is Kṛṣṇa," and I have seen Kṛṣṇa in the temple, I have seen Kṛṣṇa in my room, my father has shown me, "Here is Kṛṣṇa," then where is the difficulty? And if you think Kṛṣṇa like that—"Here is Kṛṣṇa"—that is the beginning of spiritual life. ''Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam'' ([[SB 7.5.23-24|SB 7.5.23]]), memorizing.

So we request everyone to come to the temple, because he will have the impression what is Kṛṣṇa, how He looks. Here is Kṛṣṇa. It is not imagination. Don't think it is imagination, we have imagined some form. Just like the Māyāvādīs say, "It is imagination." No. It is fact. Because this Kṛṣṇa, this form of Kṛṣṇa, the our forefathers or ''ācāryas'' they have seen when Kṛṣṇa was present on this planet. And there are many, many old temples—the same feature of Kṛṣṇa, two hands, playing on the flute, and anywhere you will see Kṛṣṇa He has got this flute, because that is His most beloved, favorite instrument. That is stated in the ''śāstra'', not imagination. ''Veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ barhāvataṁsam asita''. . . (Bs. 5.30). In the Vedic language it is said that Kṛṣṇa, He has got a flute in His hand. He likes to play on flute. ''Veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ barhāvataṁsam asitāmbuda-sundarāṅgam ''(Bs. 5.30). ''Barhāvataṁsa'' means the peacock feather. He likes peacock feather. These symptoms are described in the Vedic literature, and when Kṛṣṇa was present on this earth, the same feature was there. So this picture, this photo, or this statue of Kṛṣṇa, this arcā-mūrti, is not different from the original Kṛṣṇa.

So if you simply come here, take the impression of Kṛṣṇa and think of Kṛṣṇa while drinking water, you become a devotee. Is it very difficult job? Very easy. Anyone can do. Anyone can do. ''Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati'' ([[BG 9.26 (1972)|BG 9.26]]). Then, if you develop. . . This is ''śānta rasa''. Then, when you develop your ''śānta-rasa'', then there is ''dāsya-rasa. Dāsya-rasa'' means that you want to serve Him. That is further development. "Here is God. No, why not. . .?" Therefore, according to the Vedic principle, whoever comes to the temple, he brings something to offer to Kṛṣṇa. Not that He requires huge amount of money. No. You must offer something. What is that? Kṛṣṇa says, ''patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati''. Kṛṣṇa is not in want, but if you give something to Kṛṣṇa, that is for your benefit. If Kṛṣṇa accepts something from you, then your life becomes successful. So. . . "But I have no money. What can I offer to Kṛṣṇa?" Oh, that is not the fact. We have got money for going to cinema, and you have no money to bring one flower for Kṛṣṇa. This is denial. This is denial. Kṛṣṇa does not say that "You bring one thousand dollars." No. He says, ''patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati''.

So anywhere within this universe you can get all these things, however poor man you may be. ''Patram'', a little leaf, better ''tulasī'' leaf, or any leaf. ''Patraṁ puṣpam'', a little flower. ''Phalam'', little fruit, and little water, that's all. ''Yo me bhaktyā prayacchati''. Kṛṣṇa, He is the ''bhoktāraṁ yajña-tapasāṁ sarva-loka''. . . ([[BG 5.29 (1972)|BG 5.29]]). He is the proprietor of the all universes. So why He is asking this ''patraṁ puṣpaṁ phalaṁ toyam''? He is so poor? He is not poor. He is the most opulent. But if you begin to give something to Kṛṣṇa, you become opulent. That is wanted. Therefore He is canvassing that "Give Me something." ''Yat karoṣi yaj juhoṣi yad aśnāsi yat tapasyasi, kuruṣva tad mad-arpaṇam'' ([[BG 9.27 (1972)|BG 9.27]]). Because you have forgotten to give to Kṛṣṇa, therefore Kṛṣṇa comes down. ''Yadā yadā hi dharmasya glānir bhavati bhārata'' ([[BG 4.7 (1972)|BG 4.7]]). He canvasses, "Please give Me something," as if He is in great need of it. He is not need of it. But if you hear Kṛṣṇa and if you give something to Kṛṣṇa, then it is for your benefit. You will understand gradually what is your relationship with Kṛṣṇa and gradually develop your Kṛṣṇa consciousness. Then your life is successful. Then your life becomes peaceful.

Otherwise, there is no possibility. Otherwise there is no possibility. Everyone is hankering after peace, but this is the way of attaining peace: to revive your relationship with Kṛṣṇa, to engage your mind fully in the service of Kṛṣṇa, in the matter of understanding Kṛṣṇa. And if you understand Kṛṣṇa. . . The books are there. ''Bhagavad-gītā'' is there. ''Śrīmad-Bhāgavata'' is there. You have got your reason. You have got your knowledge. Try to understand Kṛṣṇa. Then your life is successful. ''Janma karma ca me divyaṁ yo jānāti tattvataḥ'' ([[BG 4.9 (1972)|BG 4.9]]). Simply you try to understand Kṛṣṇa. Then, from this ''asat'', this temporary life which you are changing one after another, ''tyaktvā dehaṁ punar janma naiti mām eti kaunteya''. . . ([[BG 4.9 (1972)|BG 4.9]]). After giving up this body. . . This is also temporary body, ''asat'', the ''asat''. ''Asat ''means it will not stay. So after giving up this body, if you get another body. . . That is compulsory. ''Tathā dehāntara-prāptir dhīras tatra na muhyati'' ([[BG 2.13 (1972)|BG 2.13]]). ''Dehāntara-prāptiḥ'' there is. Just like we are getting different bodies in this life, similarly, when this body is finished, we get another body. But another body or this body, because this material body, ''asat. . ., asad-grahāt'', because we accept this material, temporary body, there must be suffering, ''kleśada''. Or whatever we feel pains and pleasure, that is due to this body.

So the best achievement of life is the how to stop this getting material body again. Spiritual body, that is happiness. Then you will get eternal happiness, blissful life. ''Tyaktvā dehaṁ punar janma naiti mām eti kaunteya ''([[BG 4.9 (1972)|BG 4.9]]). That you go to the spiritual world. There is spiritual world, as this, here, is material world, you have got material body. So if you are fit for going to the spiritual world, then you'll get spiritual body, same way. And spiritual body means ''sac-cid-ānanda-vigraha ''(Bs. 5.1), spiritual body. ''Vigraha'' means body, and ''sac-cid-ānanda''. . . Sat means eternal, cit means full of knowledge, and ''ānanda'', blissful. That we want. The Kṛṣṇa consciousness movement means to try to understand Kṛṣṇa. Very easy. If you drink water as Kṛṣṇa advises, ''raso 'ham apsu kaunteya''. That satisfaction by drinking water, that is Kṛṣṇa. That's all. You think, "This is Kṛṣṇa." You think that "I am drinking Kṛṣṇa." Then twice, thrice "Kṛṣṇa" means you become purified. Kṛṣṇa. . . ''Eka kṛṣṇa-nāme yato pāpa hare, pāpī haya tato pāpa kari bare nare''(?). ''Eka kṛṣṇa'', one, once chanting of Kṛṣṇa, it can kill so many reaction of sinful life that you cannot do so many sinful life. A sinful man can do large amount of sinful activities. But you cannot do even.

So this process, if you adopt. . . Very easy. It is authenticated. We have not manufactured this. It is said in the ''Bhagavad-gītā, raso 'ham apsu kaunteya'' ([[BG 7.8 (1972)|BG 7.8]]), "That ''rasa'', that satisfaction by drinking water, that is I am." So why not think of Kṛṣṇa like that? You drink so many times water, especially in India. Hey? You drink water and think of Kṛṣṇa, you become perfect.

Thank you very much.

Devotees: ''Jaya''. ''Haribol''. (end).

750117 - Lecture SB 03.26.42 - Bombay

2020-06-09T11:18:10Z

Nirmal:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
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[[Category:Lectures - India]]
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[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 03|32642]]
[[Category:Lectures - Lord Kapila Series]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750117 Lecture - Srila Prabhupada Speaks a Nectar Drop in Bombay|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">750117SB-BOMBAY - January 17, 1975 - 34:40 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750117SB-BOMBAY.mp3</mp3player>

Nitāi: "Although originally one, taste becomes manifold as astringent, sweet, bitter, pungent, sour and salty due to contact with other substances."

Prabhupāda:

:''kaṣāyo madhuras tiktaḥ''
:''kaṭv amla iti naikadhā''
:''bhautikānāṁ vikāreṇa''
:''rasa eko vibhidyate''
:([[SB 3.26.42|SB 3.26.42]])

''Rasa'', taste, is one, but it becomes varieties by different combination of ''bhautikānām'', material elements. This is chemistry. Chemistry means mixing of different chemicals and produced another element. Just like soap. Soap is mixture of fat and soda. So fat, oil, is something else, and soda is another thing, but if you carefully mix them together, it becomes soap. So the whole world is the mixture of these five elements: ''kṣitir āp''. . . Fire, water. . . ''Tejo-vāri-mṛd-vinimayam'' ([[SB 1.1.1|SB 1.1.1]]). The Sanskrit word is ''tejo-vāri-mṛd-vinimayaḥ. Mṛd'' means this earth, and ''teja'' means fire, and ''vāri'' means water. You take earth mixed with water and put it into the fire; it becomes brick. Then you take another mixture; that becomes cement. And take the help of cement and take the help of brick; then construct a house.

So whole material world is nothing but ''tejo-vāri-mṛd-vinimayaḥ'', exchange of, elementary, this earth, water and fire. The same principle here also: taste. Just like we cook the same oil, ghee, and salt and turmeric, but we prepare different preparations, hundred, two hundred preparation, simply by the process of mixing earth. So that is going on. Now, by Kṛṣṇa's energy. . . ''Parāsya śaktir vividhaiva śrūyate'' (''Śvetāśvatara Upaniṣad'' 6.8, [[CC Madhya 13.65|CC Madhya 13.65, purport]]). His energy is working in such subtle way, mysterious way. Therefore Kṛṣṇa is known as Yogeśvara. So the same earth, same water, but the seed different, so one tree is coming to produce chili, another tree is coming out to produce tomato, another tree is coming out to produce mango. Different taste. Mango is sweet, tomato is sour, chili is pungent. But these things are required, varieties. Although the source is one. . . Source is one—the earth—but the earth contains all other five elements. ''Kṣitir āp tejo vāri mṛd vyoma''. Everything is there in the earth. Everything is there, and by the expert handling of the ''prakṛti'', and behind the ''prakṛti'', Kṛṣṇa, varieties of things are coming. This is Kṛṣṇa consciousness: how things are coming by the handling, expert handling of Kṛṣṇa. ''Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram'' ([[BG 9.10 (1972)|BG 9.10]]).

The blunt scientists, they are seeing simply ''prakṛti'' is the cause of these varieties. But that is not the fact. The fact is it is the Kṛṣṇa's manipulation, mixture, mixing of the elements, and different varieties are coming out. ''Parāsya śaktir vividhaiva śrūyate. Śrūyate''. You cannot see how Kṛṣṇa is handling, but ''śrūyate'', you can understand from the ''śruti'', by the Vedic literature, as it is said here:

:''kaṣāyo madhuras tiktaḥ''
:''kaṭv amla iti naikadhā''
:''bhautikānāṁ vikāreṇa''
:''raso eko vibhidyate''

''Bhautikānāṁ vikāreṇa''. Just like earth, water, fire, air, they are ''bhautika''. But they are not mixing together. The original, I mean to say, manipulator is Kṛṣṇa. Just like we have got experience, I have given just now experience, that oil is there. Suppose oil is acid, and soda is called alkali. The acid is there, alkali is there, but when a person comes, mix it proportionately, it becomes another product: soap. Similarly, everything is being manufactured like that, but how it is done? That is the expert handling of the Supreme Lord. ''Parāsya śaktir vividhaiva śrūyate'' (''Śvetāsvatara Upaniṣad'' 6.8, [[CC Madhya 13.65|CC Madhya 13.65 purport]]). He has got multi-energies, subtle laws, and He is working. But still, He has nothing to do Himself. That is God. ''Na tasya kāryaṁ karaṇaṁ ca vidyate''. Although He is handling. . . He is doing everything. Otherwise how it is possible? We have got experience: there is oil, and there is alkali, or soda, but they are not mixing together. For mixing together, you require another, living energy. Otherwise, automatically there cannot be soap. The soap factory is there, but the manufacturer is also there.

So we have to understand in that way, that so many varieties, natural varieties, are coming out not automatically. The blind scientists, they say they are coming automatically. That is not very good sense. Nothing can come automatically. Matter cannot come together automatically. There is some machine or handling. ''Parāsya śaktir vividhaiva''. He is doing that, and still, He is doing nothing. That is. . . Just like if I have to make soap, I have to do it or I can ask my servant to do it. I can give instruction to my assistant, servant, that "Do like this." So anyway, the background is myself. The background is neither the servant nor the ingredients. There is another example: the potter's wheel. Potter's wheel is producing earthen pots. So what is the cause? Somebody will say that "The dirt, earth, is the cause of this pot because it is made of earth." Another will say, "No, the cause is the wheel. Because the wheel is going around, therefore it is coming out." But these two causes, ''prakṛti'' and ''pradhāna'', ingredients and the instrument, they are not causes. The cause is the potter. Cause is the potter. The potter is giving force going around. You have seen it. With the rod it moves like that. When the wheel is in motion, then the earth is brought into a shape of different shape of pots. Therefore material cause, remote cause, efficient cause, they are not cause. Real cause is Kṛṣṇa, ''sarva-kāraṇa-kāraṇam'' (Bs. 5.1).

:''īśvaraḥ paramaḥ kṛṣṇaḥ''
:''sac-cid-ānanda-vigrahaḥ''
:''anādir ādir govindaḥ''
:''sarva-kāraṇa-kāraṇam''
:(Bs. 5.1)

So that is confirmed in the Vedic literature, ''Upaniṣad. Parāsya śaktir vividhaiva śrūyate'' (''Śvetāsvatara Upaniṣad'' 6.8, [[CC Madhya 13.65|CC Madhya 13.65]] purport). His energy is working—the same earth, the same seed, ingredient of the seed. There is variety of the seed also. Therefore Kṛṣṇa says in the ''Bhagavad-gītā, bījo 'haṁ sarva-bhūtānām'' ([[BG 7.10 (1972)|BG 7.10]]): "I am the seed, seedling." The same process: There is a seed of rose tree. You put into the earth and pour water—a rose tree will come out. And similarly, looking another, chili seed, but it will come chili. The earth is the same; water is the same. Just like on the riverside there are many trees. Their eatable is the same water, standing in the same earth, but different trees are coming out. Different taste fruit, different flower, difference. . ., all difference. So therefore, the difference is there in the seed. So you cannot understand. You cannot chemically analyze the seed, small seed, but the potency is so strong. So you cannot study by your so-called physical or chemical science.

So we have to understand, as Kṛṣṇa says, ''bījo 'haṁ sarva-bhūtānām'' ([[BG 7.10 (1972)|BG 7.10]]): "I am the seed." Such subtle things, how it is coming out? In the small seed what is the chemical composition? You put the seed, sow the seed, anywhere and put little water, that ''tejo-vāri-mṛd-vinimayaḥ'', but the things are coming out differently. How the variety is possible? Therefore we cannot mix up. There is rose scent within the earth. Otherwise wherefrom the rose is getting its scent? There is. ''Puṇyo gandhaḥ pṛthivyāṁ ca'' ([[BG 7.9 (1972)|BG 7.9]]). ''Pṛthivyām'', on this earth, there are potency of different flavor, different taste. Now let the chemist come and take the earth and make different taste. That is not possible. That is not. . . Therefore you cannot simply say that ''prakṛti'' is the cause of everything. No. ''Prakṛti'' is there, the same water. ''Prakṛti'' means earth, water, air, fire. The same water is there, the same fire is there, same water is there, and same earth is there. So why varieties are coming? You take from the water, from the earth, varieties of smell, varieties of taste. So that you cannot do. This is Kṛṣṇa consciousness. We have to accept the statement of Kṛṣṇa, as He says, ''bījo 'haṁ sarva-bhūtānām'' ([[BG 7.10 (1972)|BG 7.10]]): "I am the cause." And the ''śāstra'' confirms it, ''sarva-kāraṇa-kāraṇam'' (Bs. 5.1): "He is the original cause of everything."

So in this way we have to study everything, and ultimately, if we come to the point of Kṛṣṇa, then our knowledge is perfect. Otherwise it is imperfect. ''Kavibhir nirūpito yad-uttamaśloka-guṇānuvarṇanam''.

:''idaṁ hi puṁsas tapasaḥ śrutasya vā''
:''sviṣṭasya sūktasya ca buddhi-dattayoḥ''
:''avicyuto 'rthaḥ kavibhir nirūpito''
:''yad-uttamaśloka-guṇānuvarṇanam''
:([[SB 1.5.22|SB 1.5.22]])

You are scientist—very good. You are botanist, you are physist, and so many, mathematist, and so on, so on. Because these things, laws, are going on. People are studying the laws of mathematics, laws of physics, laws of chemistry, laws of botany, biology. Divide into different departmental scientific knowledge. So that, do that—very good. Become learned. . ., very big scientist, very big botanist. Similarly, from other point of view, pious activities, you become very noble, a man of charity or ''tapasya'' or austerities, penance, so many things in the spiritual line—''jñāna, yoga, karma''. That's all right. As you deal with material science, you become big mathematician, chemist, physician or lawyer, or so many, naturalist. Similarly, spiritually, you become ''karmī, jñānī, yogī''. Do that. That is not discouraged. But what for you are trying? Why you are trying to become a chemist or physist or a man of charitable disposition, educationist? Why? If I ask. . . If anybody asks, "Why you try to become a scientist? What is the aim of your life?" what will be the answer, possible answer? Huh? The materialist will say, "For developing civilization." Developing civilization means to, in their view, developing the process of sense gratification. That's all. But ''śāstra'' says, "No, not that. That is not the aim. You become a great scientist. There is no harm. But why you should become a scientist?"

Now, ''śāstra'' says that ''avicyutaḥ arthaḥ''. ''Arthaḥ'' means purpose. If somebody asks, "What is the purpose of becoming scientist? What is the purpose of becoming physicist?" so different men will give different answers: "It is meant for this purpose," "It is meant for this purpose." But ''kavibhiḥ'', those who are actually learned, advanced learning, they have said that ''avicyuta. Avicyuta'' means without any failure, without any contradiction. You say that chemistry is required for this purpose. I say chemistry is required for this purpose. Another man says chemistry is required for this purpose. But difference of opinion. That is not accepted. ''Avicyuta'', infallible purpose. What is that infallible purpose? ''Avicyutaḥ arthaḥ kavibhir nirūpitaḥ. Nirūpita'' means it is already settled. You haven't got to make research anymore. ''Nirūpita'' means it is already concluded. What is that? ''Yad-uttamaśloka-guṇānuvarṇanam'' ([[SB 1.5.22|SB 1.5.22]]). If you can explain the activities of Kṛṣṇa, Uttamaśloka, how He is acting, how is the chemical process is going on under His direction, if you can write a thesis on this subject matter, that ultimately Kṛṣṇa is behind that, then your this study of chemistry is perfect. ''Avicyutaḥ arthaḥ kavibhir nirūpitaḥ. Nirūpita'' means it is concluded—no more argument. That is the purpose. That means if you are intelligent enough actually, then through any source of knowledge you come ultimately to Kṛṣṇa, that ''mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram'' ([[BG 9.10 (1972)|BG 9.10]]). The Kṛṣṇa says. But if by your education, if you come to the same point, that "Here is Kṛṣṇa. He is in the background, ''sarva-kāraṇa-kāraṇam'' (Bs. 5.1), cause of all causes," then that education is perfect. Otherwise it is ''śrama eva hi kevalam''. Otherwise it is simply laboring for nothing, waste of time. This is the purpose. ''Avicyutaḥ arthaḥ kavibhir nirūpito yad-uttamaśloka-guṇānuvarṇanam'' ([[SB 1.5.22|SB 1.5.22]]).

So ''parāsya śaktir vividhaiva śrūyate'' (''Śvetāsvatara Upaniṣad'' 6.8, [[CC Madhya 13.65|CC Madhya 13.65]] purport). Very, very big chemistry, physical laws, mathematics—everything is required to understand the potency of God, how He is working. Actually, everything is being done by His potency. Here the different tastes, the material is the same, but the method of mixing the material and different tastes are coming out in existence—so how that expertly management of mixing is going on, if we can explain by our chemistry, by our mathematics, then our studying of chemistry is perfect. Then we are perfect. ''Idaṁ hi puṁsas tapasaḥ śrutasya vā'' ([[SB 1.5.22|SB 1.5.22]]).

Another place,

:''ataḥ pumbhir dvija-śreṣṭhā''
:''varṇāśrama-vibhāgaśaḥ''
:''svanuṣṭhitasya dharmasya''
:''saṁsiddhir hari-toṣaṇam''
:([[SB 1.2.13|SB 1.2.13]])

''Hari-toṣaṇam'' is the ultimate goal. ''Sva-karmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ'', in the ''Bhagavad-gītā''. ''Sva-karmaṇā tam abhyarcya'' ([[BG 18.46 (1972)|BG 18.46]]). You become a chemist; it doesn't matter. You become physist, mathematician; it doesn't matter. Unfortunately, due to the Kali-yuga, as soon as one become a big chemist, doctor of chemistry, he says, "I am God. There is no need of God." As soon as the little. . . ''Svapari jala-matrena phala phariyate''.(?) You'll see the small fishes. They are practically on the edge of the water and making, "''fut, fut, fut''." The big fishes, they are down the water. So these so-called material chemists, they are nothing, a small fish. Those who are big chemist, big scientist. . . Just like Professor Einstein. He used to accept how God's brain is working. He appreciated. He was a great scientist. And the ordinary scientist also, they think that "Now we are able to do everything without God. Therefore we are bigger than God." That is not fact. You are greater scientist when by your scientific knowledge you prove the existence of God and how He is working so finely that varieties of things are coming out of material nature. That is the perfection of knowledge. Otherwise, ''svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam'' ([[SB 1.2.13|SB 1.2.13]]). ''Hari-toṣaṇam''. Unless Kṛṣṇa sees that you are trying to glorify Him by your knowledge. . . Then He becomes satisfied, that "I have given him some knowledge, and he is utilizing this knowledge for My glorification. He is My devotee."

Devotee's business is to glorify. He doesn't take any credit for himself. Actually, there is nothing to be taken credit. The all credit goes to Kṛṣṇa. A devotee neither claims; neither it is possible. Even he may be very, very big devotee, he will never claim any credit for his glorious activities. His glorious activities means to make Kṛṣṇa glorious. That is his glorious activities. Not that like the so-called materialist, he takes. . ., wants to take the credit. No. ''Sva-karmaṇā tam abhyarcya samsiddhiṁ labhate naraḥ ''([[BG 18.46 (1972)|BG 18.46]]). ''Sva-karmaṇā''. You may be engaged in any pattern of work, any department of work. But by dint of your work you establish the existence of God, Kṛṣṇa; and whatever is being done, it is being done by the expert management of Kṛṣṇa. The sun is rising exactly in the time, and it is setting exactly in the time. And the temperature, according to the different season, the movement, ''uttarāyaṇa, dakṣiṇāyana''—everything is managed so expertly under the order of the Supreme. ''Mayādhyakṣeṇa prakṛtiḥ'' ([[BG 9.10 (1972)|BG 9.10]]). Don't think the sun is working so nicely automatically. No automatically. The master is there: Kṛṣṇa. ''Yasyājñayā bhramati sambhṛta-kāla-cakraḥ'' (Bs. 5.52). The sun is so powerful substance within this universe—there are many millions of suns; this is one sun only—but it is carrying out the order of Kṛṣṇa. ''Yac-cakṣur eṣa savitā sakala-grahāṇāṁ rājā samasta-sura-mūrtir aśeṣa-tejāḥ'' (Bs. 5.52). ''Aśeṣa-tejāḥ'': unlimited light, unlimited fire, unlimited heat. ''Aśeṣa. Aśeṣa-tejāḥ''. There is no comparison with the sunlight, sun's heat. There is no comparison within this universe. Unlimited. For millions and millions of years it is, from the sun, the light and heat is coming out, but there is no diminution. It is the same as it was millions of years ago, and after giving you light and heat for millions of years, the same quantity of light and heat is still there.

So if it is possible for a material thing that after giving unlimited heat and light it remains the same, similarly, the Supreme Lord, by expanding His potencies, by His energy, He remains the same. He does not diminish. ''Pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate'' ([[ISO (1974) Invocation|Īśo Invocation]]). So if we can see in the material object that the heat being emanated for many millions and millions. . ., it remains the same heat, it maintains the same heat, same light, why it is not possible for the Supreme? Therefore ''Īśopaniṣad'' informs us that ''pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate''. If you take the whole energy of Kṛṣṇa from Kṛṣṇa, then still, the whole energy is there. But you will be surprised nowadays, modern Gods. . . There are so many modern Gods; I do not wish to name. But one modern God, he gave his power to his disciple, and the. . ., when he came into consciousness, then he was crying. The disciples inquired from the ''guru'', "Why you are crying, sir?" "Now I have finished everything. I have given you everything. I have given you everything; therefore I am now finished." (laughs) That is not spiritual. That is material. I have got hundred rupees. If I pay you hundred rupees, then my pocket is empty. But Kṛṣṇa is not like that. Kṛṣṇa can make hundreds of thousands and millions of Kṛṣṇa; still, He is Kṛṣṇa. That is Kṛṣṇa. The potency is never exhausted. That is called ''pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate''.

So this imitation God will not help us. The real God. Real God,

:''īśvaraḥ paramaḥ kṛṣṇaḥ''
:''sac-cid-ānanda-vigrahaḥ''
:''anādir ādir govindaḥ''
:''sarva-kāraṇa-kāraṇam''
:(Bs. 5.1)

''Sarva-kāraṇa-kāraṇam'', He never exhausts. He is never exhausted. It is said that,

:''yasyaika-niśvasita-kālam athāvalambya''
:''jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ''
:''viṣṇur mahān sa iha yasya kalā-viśeṣo''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.48)

The millions of universes are coming out within His breathing period, and again they are annihilated when the breathing is taken inside. In this way the universes are coming out. ''Jagad-aṇḍa-nāthāḥ. Jagad-aṇḍa-nāthāḥ. Jagad-aṇḍa'' means the universe, and ''nātha'', the Lord of the universe, means Lord Brahmā. So he has got a duration of life. And what is that duration of life? The breathing period of Mahā-Viṣṇu.

:''yasyaika-niśvasita-kālam athāvalambya''
:''jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ''
:''viṣṇur mahān sa iha yasya kalā-viśeṣo''
:''govindam ādi-puruṣaṁ tam ahaṁ. . .''
:(Bs. 5.48)

That is God, that by breathing, unlimited number of universes are coming out and going in. And the duration of existence of each and every universe is the duration of life of Brahmā. That we cannot calculate. Even we cannot calculate his twelve hours.

So that is God. We accept such kind of God, not a little magician. No. That is not possible. We cannot accept such cheap gods. We accept Kṛṣṇa, the ''sarva-kāraṇa-kāraṇam'' (Bs. 5.1), and we want to be eternal servant. That is our actual position. ''Jīvera svarūpa haya nitya-kṛṣṇa-dāsa'' ([[CC Madhya 20.108-109]]). By His unlimited potency, energy, unlimited universes are coming out with unlimited number of varieties of planet, and each planet is differently situated, different atmosphere, different temperature. So in this way varieties. That is ''ānanda''. Kṛṣṇa has created these varieties because He is ''ānandamayo 'bhyāsāt'' (''Vedānta-sūtra'' 1.1.12). ''Ānandamaya''. Unless there is variety. . . So we are part and parcel of that variety-maker. We are also one of the varieties, ''jīva-śakti''. We are also one of the varieties. So how we can become variety-less, ''nirviśeṣa''? That is not possible. Even artificially we try to become ''nirviśeṣa'', variety-less, our constitutional position is that we want variety. How it can be stopped?

Therefore in the ''śāstra'' it is said, the so-called Māyāvādī, impersonalist, monist, ''āruhya kṛcchreṇa paraṁ padaṁ tataḥ'' ([[SB 10.2.32|SB 10.2.32]]). Although they get up to the position of oneness, monist, but from that position they fall down. Why? ''Anādṛta-yuṣmad-aṅghrayaḥ. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ'' Because they have no information of the lotus feet of Kṛṣṇa, where to enjoy ''ānanda, ānandamayo 'bhyāsāt'' (''Vedānta-sūtra'' 1.1.12), and they are by nature seeking after ''ānanda'', this so-called oneness, monism, that will not please them. They will require again ''ānanda''. But because ''anādṛta-yuṣmad-aṅghrayaḥ'', they have not worshiped Kṛṣṇa's lotus feet, they come down again in this material world and worship the feet of ''māyā''. That is their position. ''Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ'' ([[SB 10.2.32|SB 10.2.32]]). And as soon as you are engaged in the service of ''māyā'', that is your ''adhaḥ pātan. Adhaḥ pātan''. As we, all these materialistic person who are within this material. . ., you are serving ''māyā''. Everyone is serving. Nobody is without serving. But they are serving ''māyā''. So you have to transfer, transfer your service from ''māyā'' to Kṛṣṇa. Then your life will be successful, and you will taste different varieties of ''prasādam'' perpetually and enjoy life eternally and blissfully.

Thank you very much.

Devotees: All glories to Śrīla Prabhupāda. (end).

750115 - Lecture SB 03.26.40 - Bombay

2020-06-09T11:17:54Z

Nirmal:

750114 - Lecture SB 03.26.39 - Bombay

2020-06-09T11:17:46Z

Nirmal:

750108 - Lecture SB 03.26.31 - Bombay

2020-06-09T11:16:55Z

Nirmal:

750107 - Lecture SB 03.26.30 - Bombay

2020-06-09T11:16:50Z

Nirmal:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-01 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Bombay]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Bombay]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 03|32630]]
[[Category:Lectures - Lord Kapila Series]]
[[Category:Audio Files 45.01 to 60.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
{{RandomImage}}


<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:750107 Lecture - Srila Prabhupada Speaks a Nectar Drop in Bombay|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>


<div class="code">750107SB-BOMBAY - January 07, 1975 - 47:32 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750107SB-BOMBAY.mp3</mp3player>

Nitāi: ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya''. (devotees repeat) (leads chanting of verse, etc.)

:''saṁśayo 'tha viparyāso''
:''niścayaḥ smṛtir eva ca''
:''svāpa ity ucyate buddher''
:''lakṣaṇaṁ vṛttitaḥ pṛthak''
:([[SB 3.26.30|SB 3.26.30]])
(break) (03:19)

"Doubt, misapprehension, correct apprehension, memory and sleep, as determined by their different functions, are said to be the distinct characteristics of intelligence."

Prabhupāda:

:''saṁśayo 'tha viparyāso''
:''niścayaḥ smṛtir eva ca''
:''svāpa ity ucyate buddher''
:''lakṣaṇaṁ vṛttitaḥ pṛthak''
:([[SB 3.26.30|SB 3.26.30]])

So, the modern psychologists, they have divided the function of the mind: thinking, feeling, willing, and then other subdivisions. That is known as the science of psychology. But intelligence. . . Above mind there is intelligence. I don't think in the modern science there is any analytical study of the intelligence function. But in the Vedic literature there is analysis of the intelligence. They are described here: ''saṁśaya'', doubtfulness.

The ''saṁśaya, saṁśayātmā vinaśyati''. . . In the ''Bhagavad-gītā'' there is a statement: "Those who are doubtful about the existence of God," ''vinaśyati'', "they are finished." Their progress is finished. ''Saṁśayātmā vinaśyati''. That ''niścayātmā'', that is very good, to believe, to have faith, ''niścaya'', by full assertion. Just like Kṛṣṇa said, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). So if by your intelligence you become doubtful, "Whether Kṛṣṇa is able to give me protection?" then you are finished. ''Saṁśayātmā vinaśyati''. But if you have faith in Kṛṣṇa's words, ''niścaya'', When Kṛṣṇa says that if I surrender unto Him, He will give me protection, there is no doubt about it, that is called faith, ''niścayātmikā. Vyavasāyātmikā buddhiḥ. Buddhi'', intelligence, ''vyavasāyātmikā, niścayātmikā'', that is very good.

:''vyavasāyātmikā buddhir''
:''ekeha kuru-nandana''
:''bahu-śākhā hy anantāś ca''
:''buddhayo 'vyavasāyinām''
:([[BG 2.41 (1972)|BG 2.41]])

''Avyavasāyinām'', those who have no faith, doubtful, they have got different branches of activities. But one who has got faith, ''niścayātmikā'', "Yes, here Kṛṣṇa says that He will give me protection. Let me surrender," then his life becomes successful.

This is beginning of successful life. ''Ādau śraddhā'', this ''śraddhā'', or this ''niścayātmikā buddhi'', or ''vyavasāyātmikā buddhi'', is the beginning of spiritual life. If one has no faith in the words of the authorities, then he has no hope. ''Saṁśayātmā vinaśyati. Vinaśyati ''means he does not get any chance to enter into spiritual life. We are in the material world. We are. . . ''Vinaśyatsu''. We are in an atmosphere of being finished. That everyone, we know. This body. . . I am concerned with this body, and the body is to be finished. But the soul is not finished. Therefore our ''bhakti-mārga''. . . How one can make progress in ''bhakti-mārga''? If we have got faith in the words of Kṛṣṇa, that Kṛṣṇa says, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]), if we apply our intelligence, ''niścayātmikā'', then our spiritual life begins. ''Ādau śraddhā tataḥ sādhu-saṅgaḥ'' ([[CC Madhya 23.14-15|CC Madhya 23.14-15]]). These are the different methods to make advance in spiritual life, especially in ''bhakti-yoga'', devotional life.

So ''ādau śraddhā''. Kṛṣṇa says these are on the intellectual platform. Sometimes intellectual platform is taken as sentimental. But if it is rightly taken, somebody believes, even Kṛṣṇa. . . Kṛṣṇa's statement, they are not sentimental. They are ''vijñāna-sahitam. Jñānaṁ vijñāna-sahitam. Yaj jñātvā mokṣyase aśubhāt, jñānaṁ vijñāna-sahitaṁ pravakṣyāmy anasūyave'' ([[BG 9.1 (1972)|BG 9.1]]). ''Yaj jñātvā mokṣyase aśubhāt''. This is the statement in ''Bhagavad-gītā. Jñānaṁ te 'haṁ sa-vijñānam vakṣyāmy aśeṣataḥ'' ([[BG 7.2 (1972)|BG 7.2]]). ''Pravakṣyāmy aśeṣataḥ, yaj jñātvā mokṣyase aśubhāt''. That ''aśubha'', inauspicious, we do not understand. We have taken inauspicious thing as auspicious. This is called ''māyā''. We accept something ''māyā'', or illusion, or ''vivarta''. We accept something for something. The example is given: there is a rope, and due to my ignorance or insufficient knowledge, I take it as a snake. This is my insufficient knowledge. The snake is fact and the rope is fact. But when we take the rope as snake, that is ignorance, or the snake as rope, that is ignorance. The Māyāvādī philosopher says that "We are accepting snake. . . er, rope as a snake. But there is no snake." But we, Vaiṣṇava philosopher, we say, "No, there is snake and there is rope. But when we accept the rope as snake, that is ''māyā''." Similarly, there is spiritual world and there is material world. But when we accept the material world as everything, that is ''māyā''. That is illusion.

There is spiritual world. Kṛṣṇa says in the ''Bhagavad-gītā'' that ''paras tasmāt tu bhāvaḥ anyaḥ'' ([[BG 8.20 (1972)|BG 8.20]]): "There is another ''bhāva'', nature." What is the nature? ''Sarveṣu naśyatsu na vinaśyati'': "When the material world, this cosmic manifestation, the phenomenal world, will be finished, that will stay. That will not be finished." There are many example. Just like mirage in the desert: sometimes you see there is vast mass of water in the desert. The animal runs after the water, being thirsty, but there is no water. Therefore the animal dies. But human being should not be like the animal. They should raise their standard. They have got special consciousness. They can raise their standard of understanding by these literatures, Vedic literatures given by God. Vyāsadeva is incarnation of Kṛṣṇa, so he has given us the Vedic literature. Therefore his name is Vedavyāsa, incarnation of God, Vedavyāsa. ''Mahā-muni-kṛte kiṁ vā paraiḥ ''([[SB 1.1.2|SB 1.1.2]]). There is no need of speculating. Just follow Vyāsadeva in the disciplic succession. Vyāsadeva's disciple is Nārada Muni. Nārada Muni's disciple is Vyāsadeva. So in this ''paramparā'' system, if we receive knowledge, then that is perfect knowledge. So we have to accept it. ''Niścayātmikā''.

Therefore Rūpa Gosvāmī says that spiritual life can be advanced, the first principle is ''utsāha. Utsāhāt. Utsāha'' means enthusiasm: "Yes, Kṛṣṇa says, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). I will accept it and work enthusiastically on the principle, as Kṛṣṇa says." Kṛṣṇa says, ''man-manā bhava mad-bhakto mad-yājī māṁ namaskuru'' ([[BG 18.65 (1972)|BG 18.65]]), and we have to do it, execute it enthusiastically: "Yes, I shall always think of Kṛṣṇa." ''Man-manāḥ''. Kṛṣṇa says directly, ''man-manā bhava mad-bhaktaḥ'', "You just become My devotee." So we have to be enthusiastic, "Yes, I shall become Kṛṣṇa's devotee." ''Man-manā bhava mad-bhakto mad-yājī''. Kṛṣṇa says, "Worship Me," so we should be very much enthusiastic to worship Kṛṣṇa, offer ''maṅgala-ārati'', rise early in the morning. These are all enthusiasm, ''utsāha''. Those who are not enthusiastic—lazy, lethargetic—they cannot advance in spiritual life. Simply sleeping, they cannot make. One must be very, very enthusiastic, positive. ''Utsāhād dhairyāt. Dhairya'' means patience, not that "Because I have begun devotional service with great enthusiasm. . ." So you are already on the perfectional platform, but if you become impatient, that "Why I am not becoming perfect? Sometimes why ''māyā'' is kicking me?" Yes. That is habitual. That will go on. It will stop. ''Niścayāt. Dhairyāt, niścayāt'', that "When Kṛṣṇa says, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]), now I have given up everything. I have no other occupational duties—simply to serve Kṛṣṇa. So when I have taken to it, then ''niścaya'', Kṛṣṇa will surely give me protection." That is called ''niścaya''. Don't be disappointed. Kṛṣṇa is not a false speaker. He says, ''ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi''.

So we should have firm faith, ''niścaya. Niścayāt, utsāhād, dhairyāt, niścayāt''. But ''niścayāt''; at the same time, you should not sit idly. You should work according to the direction of the spiritual master. ''Tat-tat-karma-pravartanāt''. "Now Kṛṣṇa has given me assurance. Now let me sleep. Everything will come automatically." No. ''Tat-tat-karma-pravartanāt'' (''Upadeśāmṛta ''3). The spiritual master says, "You must do this," you must do that. That is called ''tat-tat-karma-pravartanāt''. Not that "Now I am initiated and. . ." That is going on in so many places. The ''guru'' says, "You think of me. Everything will be all right." I do not wish to name, but a very big ''āśrama'', they simply sit idly, and the ''guru'' has advised that "Think of me," that's all. This is not Vaiṣṇava principle. Vaiṣṇava principle is you must act according to the order of spiritual master. That is also an order. But the Vaiṣṇava spiritual master orders according to the ''śāstra. Sādhu-śāstra-guru-vākya. Guru-mukha-padma-vākya, cittete koriyā aikya, ār nā koriho mane āśā'' (''Śrī Guru vandanā''). This is the instruction of our ''ācārya''.

So this is called ''vyavasāyātmikā buddhi. Vyavasāyātmikā buddhi, niścayātmikā buddhi'', means with good faith that "I must execute it. That is my life and soul." If we take that, then our life is successful. ''Sākṣād-dharitvena samasta-śāstraiḥ'' (''Gurvastaka'' 7). ''Guru'' is accepted identical with Kṛṣṇa. Haritvena. It is accepted in all the ''śāstras'', Vedic literature, ''tathā bhāvyata eva sadbhiḥ''. And those who are devotees, pure devotees, they accept like that. So why they accept? ''Kintu prabhor yaḥ priya eva tasya''. ''Guru'' is very dear to Kṛṣṇa because under the direction of Kṛṣṇa, by the ''paramparā'' system, he is training, "You do like this. This is ''paramparā'' system. Do not deviate." Because he is training people according to the desire of Kṛṣṇa. Kṛṣṇa is desiring that everyone should surrender unto Him. That is His desire. So ''guru's'' business is to train people how to surrender to Kṛṣṇa, not to become Kṛṣṇa. That is foolishness. You cannot become Kṛṣṇa. Your respect is as Kṛṣṇa because you are doing the most confidential service of Kṛṣṇa. But if you think that you have become Kṛṣṇa, then he is not ''guru''. ''Kintu prabhor yaḥ priya eva tasya''.

:''sākṣād-dharitvena samasta-śāstrair''
:''uktas tathā bhāvyata eva sadbhiḥ''
:''kintu prabhor yaḥ priya eva tasya''
:(''Gurvastaka ''7)
This ''sākṣād-dharitvena'', equal to Kṛṣṇa, why? ''Priya eva tasya''. Because he is very, very dear to Kṛṣṇa. Now, how he has become dear to Kṛṣṇa? Because he is preaching the same principle as Kṛṣṇa wanted.

:''ya idaṁ paramaṁ guhyaṁ''
:''mad-bhakteṣv abhidhāsyati''
:([[BG 18.68 (1972)|BG 18.68]])

:''na ca tasmān manuṣyeṣu''
:''kaścin me priya-kṛttamaḥ''
:([[BG 18.69 (1972)|BG 18.69]])

Kṛṣṇa says, "Anyone who is preaching this confidential cult. . ." ''Mad-bhakteṣu abhidhāsyati. Bhakteṣu'' means "amongst the devotee." Who will understand Kṛṣṇa, and who will surrender to Kṛṣṇa, unless he is ''bhakta''? Therefore, ''guru's'' business is first of all to make him ''bhakta''. Then he will be able to understand what is Kṛṣṇa and surrender to Him. He has got very double business. Kṛṣṇa says, ''mad-bhakteṣu abhidhāsyati'': "This cult, who preaches, anyone who preaches this cult of ''bhakti-yoga'' amongst My devotees. . ." He is selecting, "devotees." He never says the ''jñānīs, yogīs''. The ''jñānīs, yogīs'' will not be able to understand what is Kṛṣṇa. From the very beginning they think they have become Kṛṣṇa. ''Vimukta-māninaḥ''. They think like that. Actually, it is not. Kṛṣṇa is not so cheap thing that one can become Kṛṣṇa. One can become Kṛṣṇa's most confidential servant—that is possible. But one cannot become Kṛṣṇa. That is another illusion, ''māyā''.

Therefore Kṛṣṇa said that ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ''([[BG 18.66 (1972)|BG 18.66]]). This cult, who will understand unless he is devotee? A ''jñānī'', ''yogī'' cannot understand. It is not possible. Because they are not ''bhakta'', they cannot understand Kṛṣṇa. ''Bhaktyā mām abhijānāti'' ([[BG 18.55 (1972)|BG 18.55]]). Kṛṣṇa never says, "By ''jñāna ''or by ''yoga'', by ''karma ''one can understand Me." No, that is not possible. Therefore ''jñānī, yogī, karmī'', they cannot understand. Therefore they are misled. ''Māyā-mohita. Nābhijānāti mām ebhyaḥ param avyayam'' ([[BG 7.13 (1972)|BG 7.13]]). ''Tribhir guṇamayair bhāvaiḥ. Nābhijānāti'': they cannot understand. ''Mām ebhyaḥ param avyayam''. So Kṛṣṇa says, therefore, "Preach this cult amongst the devotees." He never said that "Preach this cult amongst the ''karmīs'', amongst the ''jñānīs'', amongst the ''yogīs''." Because they are very unfortunate; they cannot understand Kṛṣṇa. ''Māyāvādi-bhāṣya śunile haya sarva-nāśa'' ([[CC Madhya 6.169|CC Madhya 6.169]]). One who comes in touch with the Māyāvādī. . . Māyāvādī means one who thinks Kṛṣṇa is also in ''māyā''. That is called Māyāvādī. "Kṛṣṇa's body is also ''māyā''." They are called Māyāvādī. So Caitanya Mahāprabhu warns that ''māyāvādi-bhāṣya śunile haya sarva-nāśa'': anyone who listens to the commentary of the Māyāvādī philosopher, then his fate is doomed. He is finished. He will never be able to understand ''bhakti ''philosophy. It is so poisonous.

Therefore Sanātana Gosvāmī has warned not to hear from ''avaiṣṇava'' about Kṛṣṇa. There is a very famous ''Bhāgavata'' reader in Bombay. He is a ''pakkā avaiṣṇava''. But he is going on, and he is infusing poison—means those who are hearing him, they will never be able to understand what is Kṛṣṇa. They will never be able. It is so poisonous. Therefore Sanātana Gosvāmī says, ''avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, na śravaṇaṁ na kartavyam'' (''Hari-bhakti-vilāsa''): "Avaiṣṇava, who is not Vaiṣṇava, who is not devotee, if he speaks about ''Bhagavad-gītā, Śrīmad-Bhāgavatam'', nonsense. . ." He will speak nonsense. So it is not good. ''Avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, śravaṇaṁ na kartavyam'': "You should never hear." On principle you should avoid hearing from such rascals. This is the injunction of Sanātana Gosvāmī. "Why? He is speaking ''Bhagavad-gītā, Śrīmad-Bhāgavatam''. Why one should not hear? ''Bhagavad-gītā ''is very nice." That's all right. He gives the example, ''sarpocchiṣṭaṁ payo yathā''. Milk. . . Everyone knows milk is very good food. But if it is touched by the lip of a serpent, then it is finished. Then it is finished. He will die. If you take such milk, then your destiny is to death.

That is very important point, that Caitanya Mahāprabhu's secretary, Svarūpa Dāmodara Gosvāmī, he advised. . . Many person used to come to see Caitanya Mahāprabhu, but he was first of all examined by His secretary whether he is actually fit for talking with Caitanya Mahāprabhu. Otherwise, he will simply waste His time. So one ''brāhmaṇa'' from East Bengal came with some literature. Many people used to write something. So when it was examined by Svarūpa Dāmodara Gosvāmī, he said, "No." Then he explained how the literature was defective. He pointed out. These are described in the ''Caitanya-caritāmṛta''. Then he saw the person was submissive; he did not protest. Then Svarūpa Dāmodara Gosvāmī advised him that "You. . ." ''Bhāgavata paḍā giya bhāgavata sthāne'': "You go to a ''bhāgavata'', person ''bhāgavata'', and read or hear ''Bhāgavata'' from him. Otherwise you will be misled, doubtful."

So ''saṁśayātmā vinaśyati''. So it is our business to be very, very careful from understanding spiritual life or devotional life from nondevotee class of men. Nondevotee means one who does not accept Kṛṣṇa the Supreme Personality of Godhead. He is nondevotee. ''Kṛṣṇa abhakta āra''. Caitanya Mahāprabhu was asked by His one devotee, ''gṛhastha'' devotee, that "What is the primary function of a devotee?" So Caitanya Mahāprabhu said in two lines: ''asat-saṅga-tyāga, ei vaiṣṇava-ācāra'' ([[CC Madhya 22.87|CC Madhya 22.87]]). ''Asat. Asat'' means those who are nondevotees. They are ''asat''. They are ''asat''. Why ''asat''? Because they will remain in this material world. Therefore they are ''asat''. And those who will go to the spiritual. . . those who will be promoted to the spiritual world, back to home, back to Godhead, they are sat, oṁ tat sat, because they are being promoted to the eternal kingdom. That is sat. This is the distinction between ''asat'' and ''sat''. Those who will perpetually remain within this material world, they are called ''asat''. The ''karmīs, jñānīs'' and ''yogīs''. . . ''Yogīs'', they. . . Just like. . . What is that big ''yogīs''? That ''ṛṣi'', great ''ṛṣi''?

Devotee: Maharishi Mahesh Yogi? Swami Tuk?

Prabhupāda: No, no, not this ''swāmī''. He was very angry.

Devotee: Durvāsā.

Prabhupāda: Durvāsā, yes. Durvāsā Muni, he was a very, very big ''yogī''. He was such a big ''yogī ''that he could go anywhere, even the spiritual world. The ''yogīs'' can go, travel. There is a planet which is called Siddhaloka. These are called ''siddhis'', ''yoga-siddhi: aṇimā, laghimā, prāpti''. Nowadays there are so many ''yogīs'', but they are not ''siddhas''. They cannot display all these ''yoga-siddhis''. Simply by some exercise, gymnastic, they become ''yogī''. That is. . . Gymnastic is required in the beginning for controlling the mind. But the ''yoga-siddhi'' is different. That require perfect ''yoga'' practice—''aṇimā, laghimā, prāpti-siddhi, īśitā, vaśitā''.

So there is a planet which is called Siddhaloka. In that Siddhaloka, the inhabitants are by nature ''siddhas''. They can fly in the sky. From one planet to another planet they can go. There is ''siddhi'', there is ''laghimā-siddhi'', to become lighter than the air. So they can fly in the air without any burden. These are Siddhaloka. So even these Siddhalokas, the inhabitants who are by nature born perfect in ''yoga-siddhis'', they also could not enter into the Vaikuṇṭhaloka. And ''karmīs'', they go up to the heavenly planet. And ''jñānīs'', they may go up to Brahman effulgence. ''Paraṁ padam. Āruhya kṛcchreṇa paraṁ padam'' ([[SB 10.2.32|SB 10.2.32]]). ''Āruhya kṛcch''. . . They elevate themself very high, so much so that they enter the spiritual world, ''paraṁ padam. Paraṁ padam'', the spiritual world. Really ''paraṁ padam'' means the lotus feet of Kṛṣṇa. But ''paraṁ padam'', because this Brahman effulgence is also bodily rays of Kṛṣṇa, the Brahman effulgence is also called sometimes ''paraṁ padam''. But those who are aspiring to merge into that ''paraṁ padam'', Brahman, they are actually not ''vimukta, vimukta-māninaḥ''. They are thinking, "Now we have become liberated." ''Māninaḥ. Māninaḥ ''means the position is different, but he is thinking that "I have become now perfect."

So why, if they have gone to the spiritual world and stays in the Brahman effulgence, and still they are ''māninaḥ'', not certain? Yes. Why? Because they cannot stay there. This is very logical argument and statement of the Vedic literature. ''Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ'' ([[SB 10.2.32|SB 10.2.32]]). They fall down because they do not get ''ānanda''. Spiritual effulgence is simply eternity. So suppose if you live eternally without any ''ānanda'', how long you will like to live like that? Is it possible? That you cannot do. Suppose somebody lives eternally in the sky without any death. Rather, he will try to commit suicide. It is not possible. It is not possible. Just like we have got experience: if you remain for very long time—I have got experience—in the sea or in the air, you feel very uncomfortable. You want to land down, land down, another air station, another port, and feel very uncomfortable. The airplane men, they come down and they take rest on the ground. It is not our nature, because it is impersonal. In the air there is no variety, simply air. Similarly, in the sea there is no variety, simply water. So it becomes suffocating. Similarly, those who are aspiring to go to the Brahman effulgence. . . Brahman effulgence is spiritual world, certainly, but there is no variety. There is no Kṛṣṇa's enjoying with the cowherds boys or Śrīmatī Rādhārāṇī. You cannot find there. You simply remain in the Brahman effulgence.

But because we are part and parcel of Kṛṣṇa, as Kṛṣṇa wants enjoyment, ''ānandamayo 'bhyāsāt'' (''Vedānta-sūtra'' 1.1.12), ''ānandamaya'', so we part and parcel of Kṛṣṇa, we also want ''ānanda''. So to remain in the Brahman effulgence is not ''ānanda''. It is eternity only. It is not ''ānanda''. Therefore on account of absence of ''ānanda'', they come down again to enjoy this material ''ānanda''. We have got many experience of persons. The Māyāvādī ''sannyāsī'', they take ''sannyāsa, brahma satyaṁ jagan mithyā'', but after some time they come to take parts in politics. Why? Is ''jagan mithyā'', why you are taking to politics? Because they could not get ''ānanda''. ''Nirviśeṣa, nirākāra''—simply philosophizing, but there was no ''ānanda''. "Therefore let me go to the jail by political activities. There is ''ānanda''." (laughter) Yes, they do, practically. Yes. So they will take ''ānanda'' in the jail, not with Kṛṣṇa.

Therefore ''śāstra'' says, ''āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ'' ([[SB 10.2.32|SB 10.2.32]]). This class of men, although after severe penance and austerities, ''āruhya kṛcchreṇa'', very severe penance and austerities performing. . . The Māyāvādī ''sannyāsī'', those who are really following the principles, their life is very strict, stricter than the Vaiṣṇavas'. So in spite of such strict observance of rules and regulation and rising up to the Brahman effulgence, because they do not get ''ānanda. . . Ānanda'' is there with Kṛṣṇa, Kṛṣṇaloka. ''Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ'' (Bs. 5.37). Kṛṣṇa is enjoying in the Goloka Vṛndāvana, expanding Himself in so many ''gopīs'', so many cowherds boys, so many trees, plants, water, land—everything Kṛṣṇa's expands. Here also it is Kṛṣṇa's expansion, this material world, ''bhūmir āpaḥ analo vāyuḥ''. That is ''bhinnā prakṛtir aṣṭadhā''. That is separated energy. ''Apareyam'', this is inferior. ''Itas tu viddhi me prakṛtiṁ parām''. That information is there. There is another ''prakṛti, parā-prakṛti''. And what is that ''parā-prakṛti''? What is the sample? ''Jīva-bhūta'', living entities. That ''prakṛti'' is living, and this ''prakṛti'' is dead. That is the difference. Anyone can understand. There also, the trees, they are living tree. Here also living tree, but covered by the material body, his life is not manifested. Just like why we cannot go to other planet? Because I am covered by these material elements. But when I am not covered by the material elements, ''sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam ''([[CC Madhya 19.170|CC Madhya 19.170]]), then I can go everywhere, automatically. Just like Nārada Muni goes everywhere. He has no impediment.

So everyone can possess that status of life. So this is ''niścaya''. If we understand Kṛṣṇa philosophy, Kṛṣṇa consciousness, rightly, then there will be no doubt, by intelligence. Without intelligence, nobody can understand Kṛṣṇa philosophy. Dull-headed, poor fund of knowledge, they cannot understand Kṛṣṇa. Therefore Kṛṣṇa says, ''bahūnāṁ janmanām ante jñānavān'' ([[BG 7.19 (1972)|BG 7.19]]). Actually, those who are thinking they are ''jñānīs'', they are not ''jñānīs''. They are still in ''māyā'', darkness, because they think that they have finished their business; now they have become liberated. They have become Nārāyaṇa. Instead of separate Nārāyaṇa, each, every one them is Nārāyaṇa. They address amongst themselves, "Nārāyaṇa." And that is their foolishness. At least you must show the four hands of Nārāyaṇa. Where is your four hand? You are begging, and you are Nārāyaṇa? What kind of Nārāyaṇa you are? Now ''daridra-nārāyaṇa'' they have manufactured. "Yes, I am Nārāyaṇa, but ''daridra-nārāyaṇa''." But we do not know ''daridra-nārāyaṇa''. Nārāyaṇa is Lakṣmī-Nārāyaṇa. He is the husband of Lakṣmī.

So they manufacture all these concocted ideas. Therefore it is called ''māninaḥ''. They are thinking they have become liberated. ''Vimukta-māninaḥ''. They are ordinary living being, but they can befool some foolish persons. But they are not liberated. They are under the spell of ''māyā. Māyā'' is dictating. Just like in the material world, ''māyā'' is dictating, "Now you are prime minister," "Now you are president," "Now you are very rich man, so your life is. . ." (break) Then you can surrender. Yes. ''Mattaḥ''. . . Actually, He is ''na mattaḥ paratara''. . . That is fact. Even Śaṅkarācārya accepts, ''nārāyaṇaḥ paraḥ avyaktāt'': "Nārāyaṇa is not a living being of this world." But his followers, they are thinking, "I am Nārāyaṇa." You see? They do not know even their original philosophy. It is clearly written by Śaṅkarācārya, ''nārāyaṇaḥ paraḥ avyaktāt''. So. . . And in the ''śāstra'' it is said, ''yas tu nārāyaṇaṁ devaṁ brahma-rudrādi-daivataiḥ, ekatvena or samatvenaiva vīkṣeta sa pāṣaṇḍī bhaved dhruvam'' ([[CC Madhya 18.116|CC Madhya 18.116]]). ''Pāṣaṇḍī''. Unbeliever, atheist, infidel, faithless—they are called ''pāṣaṇḍī''. So anyone who thinks Nārāyaṇa on the same level with such exalted demigods like Lord Śiva and Lord Brahmā, ''brahma-rudrādi-daivataiḥ samatvenaiva vīkṣeta'', if he puts Nārāyaṇa on the same level, ''sa pāṣaṇḍī bhaved dhruvam'': he is ''pāṣaṇḍī''.

So these ''pāṣaṇḍīs'' are flourishing in this Kali-yuga on account of our these doubts. What is that? ''Saṁśaya'', this ''saṁśaya''. So the first business of spiritual life is to become free from ''saṁśaya''. Because ''saṁśayātmā vinaśyati''. We should accept the statement of the ''śāstra'', we should accept the statement of authorities, and make our life following. ''Evaṁ paramparā-prāptam'' ([[BG 4.2 (1972)|BG 4.2]]). That is actually ''paramparā'' system, as Kṛṣṇa says, as Kṛṣṇa's devotee says, His authorized agent says. Then our life will be successful. Otherwise, ''saṁśayātmā vinaśyati '' ([[BG 4.40 (1972)|BG 4.40]]).

Thank you very much.

Devotees: ''Jaya'' Prabhupāda. (end).