Introduction

Rädhäräëé's Order

sakala sannyäsé muïi kainu nimantraëa

tumi yadi äisa, purëa haya mora mana

"My dear Lord, I have invited all the sannyäsés of Benares to

my home. My desires will be fulfilled if You also accept my

invitation."

This brähmaëa knew that Caitanya Mahäprabhu was the

only Vaiñëava sannyäsé in Benares at that time and all the

others were Mäyävädés. It is the duty of a gåhastha to

sometimes invite sannyäsés to take food at his home. This

gåhastha-brähmaëa wanted to invite all the sannyäsés to his

house, but he also knew that it would be very difficult to

induce Lord Caitanya Mahäprabhu to accept such an

invitation because the Mäyävädé sannyäsés would be

present. Therefore he fell down at His feet and fervently

appealed to the Lord to be compassionate and grant his

request. Thus he humbly submitted his desire. (Cc. Ädi-lélä,

7.54)

nä yäha sannyäsé-goñöhi, ihäämi jäni

more anugraha kara nimantraëa mäni'

"My dear Lord, I know that You never mix with other

sannyäsés, but please be merciful unto me and accept my

invitation."

An äcärya or great personality of the Vaiñëava school is very

strict in his principles, but although he is as hard as a

thunderbolt, sometimes he is as soft as a rose. Thus actually

he is independent. He follows all the rules and regulations

strictly, but sometimes he slackens this policy. It was known

that Lord Caitanya never mixed with the Mäyävädé

sannyäsés, yet He conceded to the request of the brähmaëa,

as stated in the next verse. (Cc. Ädi-lélä, 7.55)

prabhu häsi' nimantrana kaila aìgékära

sannyäsére kåpä lägi' e bhaìgé täìhära

"Lord Caitanya smiled and accepted the invitation of the

brähmaëa. He made this gesture to show His mercy to the

Mäyävädé sannyäsés."

Tapana Miçra and Candraçekhara appealed to the lotus feet

of the Lord regarding their grief at the criticism of Him by

the sannyäsés in Benares. Caitanya Mahäprabhu merely

smiled, yet He wanted to fulfill the desires of His devotees,

and the opportunity came when the brähmaëa came to

request Him to accept his invitation to be present in the

midst of the other sannyäsés. This coincidence was made

possible by the omnipotency of the Lord. (Cc. Ädi-lilä, 7.56)

Çré1a Kaviräja Gosvämé has said that the gåhastha-

brähmana came and invited Çré Caitanya Mahäprabhu to

accept his invitation to attend that sannyäsé assembly he

had invited to his house. That gåhastha-brähmaëa requested

Mahäprabhu very humbly to attend that assembly because

he knew it very well that Mahäprabhu never mixed with

other sannyäsés, that means Mäyävädé sannyäsés. He

requested Mahäprabhu to please be merciful unto him and

accept his invitation.

This is Mahäprabhu's own will. Mahäprabhu is the Supreme

Personality of Godhead, Kåñëa. He is nondifferent from

Kåñëa, He is Kåñëa Himself, He is all powerful. He has the

supreme will. So by His supreme will this assembly of

sannyäsés was arranged. Because previously it was

mentioned that Mahäprabhu's dear followers, bhaktas,

devotees, Tapana Miçra and Candraçekhara were very much

shocked at hearing the criticism of Çrémän Mahäprabhu by

the Mäyävädé sannyäsés in Benares. They told Mahäprabhu

how the Mäyävädé sannyäsés headed by Prakäçänanda

Sarasvaté were criticising Çrémän Mahäprabhu, which was

very, very unbearable and intolerable on their part.

Mahäprabhu at that time only smiled, He did not say

anything but He wanted to fulfill the desires of the

devotees. Therefore this opportunity was there when the

brähmaëa came to request Him to accept his invitation to be

present with the Mäyävädi sannyäsés.

Mäyävädés are the Greatest Offenders

This is considered only possible by the omnipotency of the

Lord. That means the sannyäsé assembly was arranged by

the will of Çré Caitanya Mahäprabhu because thereby Çré

Caitanya Mahäprabhu could display His causeless mercy to

one and all. Mahäprabhu has said that the Mäyävädés are

the greatest offenders at the lotus feet of Kåñëa—mäyävädi

kåñëe aparädhé, because the Mäyävädé sannyäsés are

thinking themselves as the Lord, one with the Lord. They

have thereby committed a great offence. They cannot be

delivered because they have committed such a great

offence, kåñëe aparädhé. The ultimate destination of such

Mäyävädé sannyäsés is that of sthävara, they get the bodies

of trees and mountains. Such a destination. Hence these

Mäyävädés cannot be delivered.

Mahäprabhu's Mercy Is Required

Mahäprabhu has also strictly prohibited us to associate with

Mäyävädés and listen to their philosophy. Mäyävädé-bhäñya

çunile haya sarva-näça—if someone listens to the Mäyävädé

philosophy, he will be doomed. His bhakti-våtti will be

finished totally. How can these Mäyävädés be delivered

unless Çrémän Mahäprabhu showers His mercy on them?

Only Çrémän Mahäprabhu's mercy is required for that,

otherwise they cannot be delivered. Mahäprabhu came to

shower mercy unto one and all, to deliver one and all,

without the exception of anyone. Adbhuta-vadänya,

adbhuta-kärunya, adbhuta-audärya—Mahäprabhu is

wonderfully munificent, wonderfully merciful and

wonderfully magnanimous! Therefore Mahäprabhu had

showered His mercy to all animate and inanimate objects.

Why would these Mäyävädés be deprived of the mercy of

Kåñëa—Gauräìga Mahäprabhu? Therefore in order to

shower His mercy upon them, Mahäprabhu stopped at Käçi

and tolerated their criticism and smiled. That criticism was

very, very intolerable to His followers, His devotees. They

were very sad, so in order to give them pleasure,

Mahäprabhu wanted to defeat the Mäyävädé philosophy.

Thus the assembly was arranged.

Äpasiddhäntas Should Be Defeated

Thereby Mahäprabhu has taught us that all äpasiddhäntas

(bogus philosophies) should be defeated and the Vaiñëava

philosophy should be established. A Vaiñëava äcärya does

this. Mahäprabhu was playing the role of an äcärya. A

Vaiñëava äcärya goes out, travels throughout the world,

preaches this Vaiñëava philosophy, defeats all bogus

philosophies and establishes the Vaiñëava philosophy. That

is a Vaiñëava äcärya. This is Mahäprabhu's principle and

Mahäprabhu has shown this by example.

The assembly was arranged so Mahäprabhu would go there

and debate with the Mäyävädé sannyäsés. Then

Mahäprabhu will condemn their philosophy, defeat them

with the Vaiñëava philosophy and convert all the Mäyävädé

sannyäsés into Vaiñëavas. At the end they will all chant Hare

Kåñëa and dance with Mahäprabhu. This is Mahäprabhu's

causeless mercy, otherwise these Mäyävädé sannyäsés

cannot be delivered. This is Mahäprabhu's wonderful mercy.

Kåñëa's Will Is Supreme

Mahäprabhu is the Supreme Personality of Godhead, He is

Kåñëa Himself. Kåñëa is all powerful and omnipotent—

paräsya çaktir vividhaiva çrüyate. The Supreme Personality

of Godhead, the Supreme Lord has unlimited energies. One

of these energies is iccha-çakti—will power and another is

kåpa-çakti—merciful power. Whatever the Supreme

Personality of Godhead wills must take place. He is

Supremely powerful, He has the supreme will and He is

Supreme in all respect. The will of the Supreme Personality

of Godhead Kåñëa is Supreme. Only His will will be

executed, even the will of Lord Balaräma is not executed.

The will of Kåñëa is executed because He has the supreme

will, He is Supreme in all respects. As for example Lord

Balaräma wanted to give their sister Subhadrä to

Duryodhana. When Balaräma revealed this to Kåñëa, Kåñëa

being the younger brother did not say anything, but Kåñëa

did not want this. He wanted Subhadrä to be given to

Arjuna, not to Duryodhana, but He did not say anything.

Lord Balaräma expressed this thing, but Kåñëa did not say

anything. When the older brother speaks, the younger

brother remains silent. But it was Kåñëa's will that Subhadrä

should be handed over for marriage to Arjuna and that will

was fulfilled. He has the supreme will, that will power is so

powerful, it is Supreme. Even Lord Balaräma's will is not

fulfilled.

Kåpä-çakti Acts Independently

It is said that the Supreme Lord's kåpä-çakti, that merciful

energy, is subordinate to His iccha-çakti, willing power, but

here in the case of Çrémän Mahäprabhu it is the reverse. His

kåpä-çakti is not subordinate to His iccha-çakti. Mahäprabhu

has granted this independence to His kåpä-çakti not to

remain under His iccha-çakti. This is wonderful! Mahäprabhu

would not have distributed His prema, the most confidential

secret, to one and all indiscriminately, if He had not given

this independence to His kåpä-çakti. Therefore

Mahäprabhu's kåpä, Mahäprabhu's mercy is so wonderful,

adbhuta-kärunya. Thereby He has become adbhuta-

vadänya—wonderfully munificent, because His kåpä-çakti

acted independently, not waiting for the direction of His

iccha-çakti. His kåpä-çakti acted independently; thereby

Mahäprabhu has shown His wonderful munificence.

Indiscriminately He distributed His hidden treasure, prema,

to one and all. Even these Mäyävädés who are not accepted,

they also attained it. They do not deserve to get it, but they

attained it. This was Mahäprabhu's wonderfully munificent

act. Thereby His kåpä-çakti acted independently.

Mahäprabhu gave Her independence. He told Her, "You may

act independently, You may give Me to anyone You like. I

grant You full independence." Therefore His kåpä-çakti is

now very powerful. His kåpä-çakti became very powerful

and She was very glad.

His kåpä-çakti was distributing love of God, love of Kåñëa,

kåñëa-prema. Kåñëa Himself had not given prema when He

came five thousand years ago in His own svärupa as Kåñëa.

In any incarnation Kåñëa has not given prema, but when He

came as Gauräìga Mahäprabhu He distributed it freely,

indiscriminately, giving full independence to His kåpä-çakti.

That is Çrémati Rädhäräëé's kåpä.

Rädhäräëé Is Kåñëa's Guru

Here Mahäprabhu shows how He is under Çrématé

Rädhäräëé. Here, there, and everywhere Rädhäräëé gives

the order to distribute this prema (love) to one and all.

Rädhäräëé orders—kåñëa-näma prema-dhana. Distribute

this kåñëa-näma prema, this prema, this love through näma,

through the holy name to one and all, indiscriminately!

Rädhäräëé is so merciful. This is Rädhäräné's order. So it is

indicated that Kåñëa is subordinate to Rädhäräëé. It is said

that Kåñëa is the ädé-guru. The guru-parampara begins from

Kåñëa, but it is indicated here that the guru of Kåñëa is

Rädhäräëé:

rädhikära prema-guru, ami-çiñya naöa

sadä ämä nänä nåtye näcäya udbhaöa

"The love of Rädhikä is My teacher, and I am Her dancing

pupil. Her prema makes Me dance various novel dances."

(Cc. Ädi 4.124)

In these loving affairs Rädhäräëé is my guru. I am Her

disciple. I am dancing as My guru directs—ami-çiñya naöa.

Naöa means dancer. So in this loving affair, in this

distribution of prema, Rädhäräëé is My guru, I am Her

disciple. I am just dancing according to Her direction, as My

guru directs. This is Rädhäräëé's order to distribute this

prema through the name.

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

Chanting this name, this näma-prema, distributing the näma-

prema to one and all indiscriminately. Here this kåpä-çakti is

independent, it is not under the iccha-çakti—will-power. It is

independent now, it is in reverse.

Caitanya's kåpä-çakti is so powerful. It is very difficult to

express all these things in English. You should understand

that it is a very subtle philosophy. Mahäprabhu has come to

distribute prema to one and all indiscriminately because He

is adbhuta-vadänya—a wonderfully munificent incarnation.

Mahäprabhu Showers His Mercy on Rascals

He is here now in Käçi, to shower His mercy on these rascals,

these Mäyävädés. These Mäyävädés, who are great

offenders at the lotus feet of Kåñëa, cannot be delivered at

all. Mahäprabhu is even merciful to such rascals, such

offenders. This is what is indicated here!

Then later on there will be a description by Çréla Kaviräja

Gosvämé of how Çrémän Mahäprabhu went there and sat at

such a place where people wash their feet. He will not go to

the pandal where all the Mäyävädé sannyäsés are sitting.

Prakäçänanda Sarasvaté and his followers would come and

request Him to come to the pandal. There will be a

discussion, conversation why He was chanting and dancing

as a sannyäsé and not studying Vedänta.

Mahäprabhu gives His answer. He will condemn them. He

will defeat one after another all of the Mäyävädé sannyäsés

and all of the sütras* they have, and establish pure bhakti-

siddhänta. Thereby He would shower His mercy upon these

Mäyävädé sannyäsés, so that at the end all the Mäyävädé

sannyäsés were greatly satisfied and charmed by what

Mahäprabhu had said. They admit that it is correct and that

Çaìkaräcärya's philosophy, the Mäyävädé philosophy, is not

correct.

They will also beg excuse at the lotus feet of Caitanya

Mahäprabhu because they had criticised Him, thereby they

had committed an offence at His lotus feet. Mahäprabhu is

wonderfully merciful, so He excused them and showered His

mercy upon them. All of them were converted into

Vaiñëavas and all of them chanted:

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare

Hare Räma Hare Räma Rama Räma Hare Hare.

Gauräìga—The Best of All Incarnations

They all chant and dance with Çrémän Mahäprabhu, such a

scene will be there. This is His wonderful mercy, the mercy

of Çrémän Mahäprabhu.

avatära sära, gaura-avatära

kena nä bhajili tä're

kari' nére väsa, gela nä piyäsa

äpana karama phere*

So it is said, avatära sära, gaura-avatära kena nä bhajili

tä're—gaura-avatära, the incarnation of Gauräìga, is the best

of all incarnations. Why are you not doing the bhajana of

Gauräìga Mahäprabhu? Can you do bhajana? Karé' nére väsa,

gela na piyäsa, äpana karama phere—you are in the midst of

the water. Water, water everywhere, but not a drop to

drink. You are such an unfortunate person, you are in an

ocean of water, but you are so thirsty you cannot quench

your thirst—karé' nére väsa, gela nä piyäsa, äpana karama

phere. Mahäprabhu is distributing this prema, this flow of

prema is a flood, it is an inundation. Everyone is drowning in

this flood, this inundation, but these rascals, these

Mäyävädés cannot inundate, they cannot quench their

thirst—karé' nére väsa, gela nä piyäsa, äpana karama phere.

The Flood of Prema

They are so unfortunate, still Mahäprabhu showered His

mercy upon them. Now they merge themselves into this

inundation, this flood of prema. This is the wonderful mercy

of Çrémän Mahäprabhu. He is wonderfully munificent. The

incarnation of Çrémän Mahäprabhu—gaura-avatära—is the

best of all the incarnations. One and all should come to the

fold of Çrémän Mahäprabhu, whatever one may be. If one

never comes to this fold, one cannot get this prema. He may

get something else, he may go even to Vaikuntha, the

opulent platform, but he cannot get prema unless he comes

to the fold of Çrémän Mahäprabhu. That is the ultimate

thing. So one and all, everyone, should come to the fold of

Mahäprabhu, and when Mahäprabhu was present here He

had done so, by distributing His prema, showering His mercy

upon these great offenders, the Mäyävädés.

TAS 1: Tåëäd Api Sunécena

Chapter one - Tåëäd Api Sunécena

"Lower than the Straw in the Street"

se vipra jänena prabhu nä yä'na kä'ra ghare

täìhära preraëäya täìre atyägraha kare

"The brähmaëa knew that Lord Caitanya Mahäprabhu never

went to anyone else's house, yet due to inspiration from the

Lord he earnestly requested Him to accept this invitation."

(Cc. Ädi 7.57)

ära dine gelä prabhu se vipra-bhavane

dekhilena, vasiyächena sannyäséra gaëe

"The next day, when Lord Çré Caitanya Mahäprabhu went to

the house of that brähmaëa, He saw all the sannyäsés of

Benares sitting there." (Cc. Ädi 7.58)

sabä namaskari' gelä päda-prakñälane

päda prakñälana kari vasilä sei sthäne

"As soon as Çré Caitanya Mahäprabhu saw the sannyäsés He

immediately offered obeisance, and then He went to wash

His feet. After washing His feet, He sat down by the place

where He had done so."

By offering His obeisances to the Mäyävädé sannyäsés, Çré

Caitanya Mahäprabhu very clearly exhibited His humbleness

to everyone. Vaiñëavas must not be disrespectful to anyone,

to say nothing of a sannyäsé. Çré Caitanya Mahäprabhu

teaches, amäninä mäna-dena: one should always be

respectful to others but should not demand respect for

himself. A sannyäsé should always walk barefoot, and

therefore when he enters a temple or a society of devotees

he should first wash his feet and then sit down in a proper

place. In India it is still the prevalent custom that one put his

shoes in a specified place and then enter the temple

barefoot after washing his feet. Çré Caitanya Mahäprabhu is

an ideal äcärya, and those who follow in His footsteps

should practice the methods of devotional life that He

teaches us. (Cc. Ädi 7.59)

vasiyä karilä kichu aiçvarya prakäça

mahätejomaya vapu koöi-süryäbhäsa

"After sitting on the ground, Caitanya Mahäprabhu

exhibited His mystic power by manifesting an effulgence as

brilliant as the illumination of millions of suns."

Çré Caitanya Mahäprabhu, as the Supreme Personality of

Godhead Kåñëa, is full of all potencies. Therefore it is not

remarkable for Him to manifest the illumination of millions

of suns. Lord Çré Kåñëa is known as Yogeçvara, the master

of all mystic powers. Çré Kåñëa Caitanya Mahäprabhu is

Lord Kåñëa Himself; therefore He can exhibit any mystic

power. (Cc. Ädi 7.60)

prabhäve äkarñila saba sannyäséra mana

uöhila sannyäsé saba chäòiyä äsana

"When the sannyäsés saw the brilliant illumination of the

body of Çré Caitanya Mahäprabhu, their minds were

attracted, and they all immediately gave up their sitting

places and stood in respect."

To draw the attention of common men, sometimes saintly

persons, äcäryas and teachers exhibit extraordinary

opulences. This is necessary to attract the attention of fools,

but a saintly person should not misuse such power for

personal sense gratification like false saints who declare

themselves to be God. Even a magician can exhibit

extraordinary feats which are not understandable to

common men, but this does not mean that the magician is

God. It is a most sinful activity to attract attention by

exhibiting mystic powers and utilizing this opportunity to

declare oneself to be God. A real saintly person never

declares himself to be God but always places himself in the

position of a servant of God. For a servant of God there is no

need to exhibit mystic powers, and he does not like to do so,

but on behalf of the Supreme Personality of Godhead a

humble servant of God performs his activities in such a

wonderful way that no common man can dare try to act like

him. Yet a saintly person never takes credit for such actions

because he knows very well that when wonderful things are

done on his behalf by the grace of the Supreme Lord, all

credit goes to the master and not to the servant. (Cc. Ädi

7.61)

Previously it was said that; "Lord Caitanya smiled and

accepted that invitation of that brähmaëa. He made this

gesture to show His mercy to the Mäyävädé sannyäsés."

Mahäprabhu stopped at Käçi to teach the Mäyävädé

sannyäsés a great lesson. At that time in Käçi there were

many mahä-mäyävädé sannyäsés led by Prakäçänanda

Sarasvaté and they were declaring themselves to be God.

They were very influential. They were very puffed up and

not humble. They thought that they were the only persons

who knew Vedänta. They would say, "It is the duty of a

sannyäsé to study Vedänta and meditate. It is not the activity

of a sannyäsé to chant and dance in the public street."

When Mahäprabhu went to Benares He was a sannyäsé and

he was chanting and dancing with His devotees. Therefore

the Mäyävädé sannyäsés criticised Mahäprabhu

‘sannyäsé’—näma-mätra, mahä-indrajälé!

‘käçépure’ nä vikäbe täìra bhävakäli

They said, "He is not a real sannyäsé, He is a sannyäsé by

name only! He is a magician, a great magician. Indrajälé,

‘käçépure’ nä vikäbe täìra bhävakäli. But here in Kaçipura,

this Käçi-Benares, He cannot sell His magic because we are

great sannyäsés here."

They were very influential. Therefore when the followers of

Mahäprabhu heard these criticisms, they could not tolerate

it. It was intolerable. So amongst them were Candraçekhara

and Tapana Miçra. They were the followers of Çrémän

Mahäprabhu—devotees of Çrémän Mahäprabhu. They could

not tolerate the criticism by these Mäyävädé sannyäsés. So

they went to Mahäprabhu and told him, "These Mäyävädé

sannyäsés headed by Prakäçänanda Sarasvaté are criticizing

you." First Mahäprabhu smiled, He did not say anything. It is

personal criticism—tolerate it. If someone personally

criticises—tolerate it! But one cannot tolerate the criticism

or blaspheming of a Vaiñëava (sädhu, guru, Vaiñëava).

Mahäprabhu tolerated it, but it was intolerable on the part

of Tapana Miçra and Candraçekhara. Therefore Mahäprabhu

thought of a way to please them. Mahäprabhu is the

Supreme Personality of Godhead. He is Supreme in all

respect. He has the supreme will. So by His will, such an

assembly of sannyäsés was arranged. The brähmaëa

arranged that the assembly of sannyäsés was to be in his

house and Mahäprabhu was invited.

Mahäprabhu would not go to any assembly, especially not to

an assembly of Mäyävädé sannyäsés! Mahäprabhu would

never mix with them. That brähmaëa knew it. So that

brähmaëa said, "I know usually you do not go, but will You

accept this invitation? Please come!" That assembly was

arranged by the will of Mahäprabhu, so Mahäprabhu smiled

and accepted it.

The next day Mahäprabhu went there and saw that there

was a great pandal erected and many Mäyävädé sannyäsés

were there. Mahäprabhu first paid His obeisances when He

entered. Then He went to the place where people wash their

feet. He washed His feet and sat down there. He did not go

to the pandal where the Mäyävädé sannyäsés were sitting.

Amäninä Mänadena

sabä namaskari' gelä päda-prakñälane

päda prakñälana kari vasilä sei sthäne

"As soon as Çré Caitanya Mahäprabhu saw the sannyäsés He

immediately offered obeisances, and then He went to wash

His feet. After washing His feet, He sat down by the place

where He had done so." (Cc. Ädi 7.59)

He sat down where the people would wash their feet. He did

not go to that erected pandal and sit there. Why did He do

that?

In the purport Çréla Prabhupäda has explained that this is

how Mahäprabhu teaches His humility to everyone. He paid

obeisances to the Mäyävädé sannyäsés. Mahäprabhu has

said, mäyävädé kåñëe aparädhé, mäyävädi-bhäñya çunile

haya sarva-näça. These Mäyävädés are great offenders at

the lotus feet of Kåñëa because they are declaring

themselves as God. Kåñëa is the only Supreme Lord. Kåñëas

tu bhagavan svayaà— Kåñëa is Bhagavan. No one else is

Bhagavan. Mäyävädé sannyäsés declare themselves to be

God. They are great offenders—mäyävädé kåñëe aparädhé,

mäyävädi-bhäñya çunile haya sarva-näça. Do not associate

with such Mäyävädés. Do not listen to their philosophy

otherwise you will be doomed.

Although Mahäprabhu is Kåñëa Himself, the Supreme

Personality of Godhead, still He paid His obeisances to the

sannyäsés. This is Mahäprabhu acting as an ideal teacher.

Here Çréla Prabhupäda has said that Çrémän Caitanya

Mahäprabhu very clearly exhibited His humbleness to

everyone.

The Most Important Teaching

tåëäd api sunécena

taror api sahiñëunä

amäninä mänadena

kértanéyaù sadä hariù

"One should chant the holy name of the Lord in a humble

state of mind, thinking oneself lower than the straw in the

street; one should be more tolerant than a tree, devoid of all

sense of false prestige, and should be ready to offer all

respect to others. In such a state of mind one can chant the

holy name of the Lord constantly." (Çré Çré Sikñäsöaka,

verse 3)

This is the most important teaching of Çrémän Mahäprabhu!

Çréla Kaviräja Gosvämé has said, "Make a garland of this

verse and place it around your neck. Then do hari-bhajana."

tåëäd api sunécena

taror api sahiñëuna

amäninä mänadena

kértanéyaù sadä hariù

Otherwise you cannot do hari-bhajana! No hari-bhajana. This

is Mahäprabhu's most important teaching. Mahäprabhu

Himself was practising and teaching that in His life. He was

not just theoretically speaking. Although Mahäprabhu is the

Supreme Personality of Godhead, He paid obeisances to the

sannyäsés and sat down where the people used to wash

their feet! He exhibited His humility! This is needed.

The ideal Teacher

Also there is another point here; sarvärädhya sarva-püjya

Kåñëa. Kåñëa is to be worshiped by one and all. Kåñëa is to

be paid obeisances—mad-yäjé mäà namaskuru. Kåñëa said

that in Bhagavat-gétä, in the ninth chapter. Mäà

namaskuru—pay obeisances to Me! Kåñëa is to be paid

obeisances and Kåñëa is to be worshiped—sarvärädhya

sarva-püjya. But here Kåñëa Himself is paying obeisances

because He has come now as a devotee! Although He is the

Supreme Personality of Godhead Kåñëa Himself, He has

come as a devotee, (not as the Supreme Personality of

Godhead). He has come to teach the general people, to

teach one and all by His own example, the ideal teacher, the

ideal äcärya. One who teaches by his own example, he is an

äcärya! One who teaches by his own example, never speaks

only theoretically! He also teaches by his own example.

äcinoti yaù çästrärtham äcäre sthäpayaty api

svayam äcarate yasmäd äcäryas tena kértitaù

(Väyu Puräëa)

This is the definition of an äcärya. One who knows çästra-

tattva very well, does not only know it theoretically but also

practices it! He himself practises that in his life and teaches

others. He is an äcärya! Mahäprabhu is an ideal äcärya.

Mahäprabhu is acting as an ideal äcärya. Çréla Prabhupäda

said this. As an ideal äcärya, He is teaching practically. He

Himself is practising in His own life. He never spoke only

theoretically!

Pay Respect to One and All

Therefore He paid obeisances to one and a1l—tåëäd api

sunécena. He is teaching that one should think oneself more

insignificant than a blade of straw in the street. He sat down

there, at the place where people wash their feet. He never

went to the pandal, thereby tåëäd api sunécena. His

humbleness is His teaching by His practical dealings.

Amäninä mänadena—do not demand respect, pay respect to

one and all, that is His teaching. Teaching practically is

Vaiñëava etiquette. A Vaiñëava must not be disrespectful to

anyone, to say nothing of a sannyäsé. Çré Caitanya

Mahäprabhu teaches amänina mänadena, one should always

be respectful to others, but should not demand respect for

himself. Mahäprabhu was teaching that practically. Kåñëa

adhiñöäna jäni, Kåñëa is there in the heart of every living

entity as the Paramätmä. To pay obeisances means—Kåñëa

says, mäà namaskuru—pay obeisances to Me. So obeisances

are paid only to Kåñëa. Kåñëa is there in the heart of every

living entity as Paramätmä and we pay obeisances, then

what harm is there? Obeisances are never paid to the body.

Obeisances are paid to the Paramätmä. If you pay

obeisances, what harm is there? Amäninä mänadena,

Mahäprabhu teaches this. Mahäprabhu paid His obeisances

to the Mäyävädi sannyäsés—mäyävädi kåñëe aparädhé,

those who are offenders at the lotus feet of Kåñëa. This is

Mahaprabhu's own statement! Then why did He pay His

obeisances? Because He teaches by His example! A sannyäsi

should be like this. Çréla Prabhupäda has said, "Vaiñëavas

must not be disrespectful to anyone, to say nothing of a

sannyäsi." Vaiñëavas know this tattva, that Kåñëa is there as

the Paramätmä in everyone's heart. A Vaiñëava sannyäsé or

a Vaiñëava pays his obeisances to one and all because

obeisances are paid only to Kåñëa as the Paramätmä, not to

the body. What harm is there? This is our Vaiñëava etiquette.

So we always say:

väïchä-kalpatarubhyaç ca

kåpä-sindhubhya eva ca

patitänäà pävanebhyo

vaiñëavebhyo namo namaù

"I offer my respectful obeisances unto all the Vaiñëava

devotees of the Lord. They are just like desire trees who can

fulfill the desires of everyone, and they are full of

compassion for the fallen conditioned souls."

Pay Obeisances to All Vaiñëavas

We pay obeisances to all the Vaiñëavas, whether they are

senior or junior. This is Vaiñëava etiquette. As soon as you

rise, early in the morning from your bed—you are a

Vaiñëava, your wife is a Vaiñëavi also, so pay your

obeisances to your wife. What is the harm? Is there any

harm? Pay obeisances to the Paramätmä! A Vaiñëava should

be paid obeisances. He may be senior or junior. We pay

respects to all.

This is amäninä mänadena. Why did Mahaprabhu pay

obeisances to the Mayavadi sannyäsés? Mahaprabhu has

said, mäyavadi kåñëe aparädhé. The Mayävädés are great

offenders at the lotus feet of Kåñëa. Why did He pay

obeisances? Because He is teaching! Here Çréla Prabhupäda

has said, "A Vaiñëava must not be disrespectful to anyone,

to say nothing of a sannyäsé." Obeisances are paid only to

the Paramätmä, not to the body. What harm is there?

We have this practical teaching, that one who is a real sädhu,

a saintly person, he pays obeisances to one and all. Because

he is never paying obeisances to the body, he is paying

obeisances to the Paramätmä—Kåñëa adhiñöäna jäni. In

practical teaching, we pay obeisances to those who are

superior to us publicly. We never pay obeisances to those

who are juniors publicly, but in the mind we pay them

obeisances. A real sädhu, a saintly person, does this. Before

you have paid obeisances to him, he has already paid his

obeisances to you in his mind. This is a real saintly person.

Mahäprabhu publicly paid His obeisances to the Mäyävädés

because they are sannyäsés anyhow. Prabhupäda has said,

"A Vaiñëava must not disrespect anyone to say nothing of a

sannyäsé." This is amäninä mänadena. Mahäprabhu is

teaching that, He is exhibiting that, so there is no harm, no

harm!

When you write a letter to someone and he is a Vaiñëava

what do you write? Please accept my humble obeisances!

This is Vaiñëava etiquette! Whoever he may be, senior or

junior, pay your obeisances. What is the harm? This is our

Vaiñëava etiquette, baba!

This is Mahäprabhu's teaching. Çréla Prabhupäda has said,

"Those who follow in the foodsteps of Mahäprabhu should

practise the methods of devotional life that He teaches us."

So you must do it!

TAS 2: Taror Api Sahiñëunä

Chapter two - Taror api sahiñëunä

"As Tolerant as a Tree"

kñéëa-rikthaç cyutaù sthänät

kñipto baddhaç ca çatrubhiù

jïätibhiç ca parityakto

yätanäm anuyäpitaù

guruëä bhartsitaù çapto

jahau satyaà na suvrataù

chalair ukto mayä dharmo

näyaà tyajati satya-väk

"Although bereft of his riches, fallen from his original

position, defeated and arrested by his enemies, rebuked and

deserted by his relatives and friends, although suffering the

pain of being bound and although rebuked and cursed by his

spiritual master, Bali Mahäräja, being fixed in his vow, did

not give up his truthfulness. It was certainly with pretention

that I spoke about religious principles, but he did not give up

religious principles, for he is true to his word."

Bali Mahäräja passed the severe test put before him by the

Supreme Personality of Godhead. This is further proof of the

Lord's mercy toward His devotee. The Supreme Personality

of Godhead sometimes puts a devotee to severe tests that

are almost unbearable. One could hardly even live under the

conditions forced upon Bali Mahäräja. That Bali Mahäräja

endured all these severe tests and austerities is the mercy of

the Supreme Lord. The Lord certainly appreciates the

devotee's forbearance, and it is recorded for the future

glorification of the devotee. This was not an ordinary test.

As described in this verse, hardly anyone could survive such

a test, but for the future glorification of Bali Mahäräja, one

of the mahäjanas, the Supreme Personality of Godhead not

only tested him but also gave him the strength to tolerate

such adversity. The Lord is so kind to His devotee that when

severely testing him the Lord gives him the necessary

strength to be tolerant and continue to remain a glorious

devotee.

(Çrémad-Bhagavatam 8.22.29-30)

The Severe Test

The Supreme Lord Himself says, "This is a test." Bali

Mahäräja had a very elevated position in the material world.

He had conquered the three worlds, he was in possession of

all the opulence, riches and wealth available in the three

worlds, but he became bereft of all his riches. He fell down

from his original position. He was defeated, arrested by his

enemies, rebuked and deserted by his relatives and friends.

He received so much suffering and so much pain. He was

bound up with the varuëa-päça [the ropes of Varuna]. He

was rebuked and cursed by his spiritual master, but still he

did not give up his truthfulness. He did not break his

promise. He promised that, "I must give three paces of land

to the Supreme Lord." Vämanadeva, who was a dwarf in

size, had very small footsteps and very small feet. He asked

for three steps of land to place His feet upon, but He as the

Supreme Personality of Godhead, expanded Himself and

became so great. With two feet He occupied all the

landspace, everything in the three worlds. He took away all

the possessions that Bali had possessed in the three worlds.

With two footsteps He took it, finished! Bali became bereft

of everything. That means the Supreme Lord tried to prove

Bali was not truthful, "Bali cannot keep up his promise." But

Bali was fixed. Then the Lord said, "Alright, now I have taken

away everything with two steps. Is there any land or place

you can give for my third footstep?" Bali said, "I have

nothing, nothing to give for the third footstep." But the

Lord said, "If you can give me a place, I can place my third

footstep."

Bali had received mercy—kåpä-siddhi—from his

grandfather, Prahläda Mahäräja, who is a mahä-bhägavata, a

great devotee. So pure intelligence came. He thought, "I

have given everything. The Supreme Lord has taken away

everything from me, all my possessions, all my opulence and

all my riches, but I have not given myself." So he offered his

head and said, "Place the third footstep here." That means

complete dedication. Complete unconditional surrender.

That is the test.

When there is complete dedication, complete surrender, he

will become bereft of everything. There is nothing, there is

no one. Bereft of his friends, relatives, no riches and no

strength. So who is there? Only the Supreme Lord is there.

So he will take shelter. That is the test. Bali passed that test.

His spiritual master Çukräcärya cursed him, "You cannot

keep up your promise. You will be proved untruthful. You

will go to hell and suffer there!" But Bali Mahäräja tolerated

all these things. "Alright, let me have this suffering, let me

go to hell and suffer there, but I cannot give up my promise.

I cannot be untruthful. I must keep up my promise at any

cost."

He completely surrendered by offering his head, thus he did

not give up his truthfulness. The Supreme Lord admits that it

was certainly the pretention that he spoke about religious

principles but he did not give up religious principles, for he

is true to his word. He is past the test.

chalayasi vikramaëe balim adbhuta-vämana

pada-nakha-néra-janita-jana-pävana

keçava dhåta-vämana-rüpa jaya jagadéça hare

"O Keçava! O Lord of the universe! O Lord Hari, who have

assumed the form of a dwarf brähmaëa! All glories to You! O

wonderful dwarf, by Your massive footsteps You deceive

King Bali, and by the Ganges water that has emanated from

the nails of Your lotus feet, You deliver all living beings

within this world." This verse is from the Çré Daçävatära-

stotra, which is found in the Gétä-govinda of Jayadeva

Gosvämé

The Supreme Lord pretended, but Bali Mahäräja did not give

up his principle, he was true to his word. He tolerated all

these things, all rebukes, all sufferings, all pain and all

insults. He tolerated everything. He received such strength

to tolerate. One should have the strength to tolerate all this.

Therefore Mahäprabhu's teaching is:

tåëäd api sunécena

taror api sahiñëunä

amäninä mänadena

kértanéyaù sadä hariù

Do hari-bhajana without duplicity—niñkapaöa-bhajana.

Bhajana should be done without duplicity. No duplicity

should be there. One should have a simple heart, a pure

heart. That will be tested. Kåñëa knows the heart, He is

there in your heart. Kåñëa knows what bhäva (intention) is

there in your heart. He will put you to the test, a very severe

test.

Are you a pretentious person? Just pretending? Is there

duplicity in your heart or do you have a simple heart? What

intention do you have? What desire do you have? Do you

really want Kåñëa? Or do you have some other desires?

Desire for material enjoyment? Desire for liberation? That

will be tested!

Uttama-bhakti—Pure Bhakti

anyäbhiläñitä-çünyaà

jïäna-karmädy-anävåtam

änukülyena kåñëänu-

çélanaà bhaktir uttamä

"One should render transcendental loving service to the

Supreme Lord Kåñëa favourably and without desire for

material profit or gain through fruitive activities or

philosophical speculation. That is called pure devotional

service."

(Bhakti-rasämåta-sindhu, Pürva-vibhaga 1.11)

This is uttama-bhakti, pure bhakti, no other intention, no

other desire is there. No desire for material enjoyment, no

desire for liberation. Only to serve the lotus feet of the Lord

and to give Him pleasure.

'I never ask for anything for my own pleasure, for my own

enjoyment, for my own name, fame, prestige, my own

adoration or my own honour. I do not want that.' That will

be tested. That test was there for Bali. Bali passed this test.

One who passes this test, gets the mercy of the Lord. The

Lord will test you and the Lord gives strength to tolerate it.

As described in this verse, hardly anyone could survive such

a test, but for the future glorification of Bali Mahäräja, one

of the mahäjanas, the Supreme Personality of Godhead not

only tested him, but also gave him the strength to tolerate

such adversity. Mahäprabhu has said, taror api sahiñëunä. Be

as tolerant as a tree! How can you do hari-bhajana if you

have no tolerance? That will be tested.

Bali was tested. This was not an ordinary test, it was a very

severe test. No one could have survived, but he survived. He

tolerated!

The Power of Tolerance

Take the example of Haridäsa Öhäkura. Such persecution!

The päñaëdés (atheists) dragged him through 22 bazaars

and they were whipping him at the same time. They beat

him severely. Anyone else would have died, they could not

have survived. His flesh came out, he was badly wounded!

Those who were looking, could not tolerate to see such

severe persecution. They cried and said, "Alas, alas!" But

Haridäsa Öhäkura tolerated it. He was chanting very loudly:

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare

Hare Räma Hare Räma Räma Räma Hare Hare

khaëòa khaëòa hai' deha yadi jaya präëa

tabu ämi vadane nä chäòi hari-näma

"Let my life go away. Let my body be torn into pieces,

crushed into pieces, whatever may be, I will never give up

this holy name." (Caitanya Bhagavata Ädi 16.94)

Haridäsa Öhäkura said this and he did not give up the holy

name. He was chanting and he tolerated. He had the power

of tolerance. Kåñëa gives it. Kåñëa is so kind to His devotee

that according to how severe the test is, the Lord gives him

the necessary strength to be tolerant and continue to

remain a glorious devotee. Those who do this hari-bhajana

without duplicity will receive the strength of tolerance.

Those who do not do bhajana, cannot tolerate. They are very

intolerant. One word they cannot tolerate. What to speak of

anything else. Insult will come, your enemies will rebuke

you, your enemies will call you all bad names. How can you

tolerate it? By serving the lotus feet of Kåñëa.

This material world is such a world, duhkhälayam, at every

step there is danger. A miserable place, a miserable

platform, there is so much misery and suffering here. In

spite of all suffering, miseries, insults, honour, dishonour,

one should be equal;

samaù çatrau ca mitre ca

tathä mänäpamänayoù

çétoñëa-sukha-duùkheñu

samaù saìga-vivarjitaù

tulya-nindä-stutir mauné

santuñöo yena kenacit

aniketaù sthira-matir

bhaktimän me priyo naraù

(Bhagavad-gétä 12.18-19)

One who is equal in favourable and unfavourable conditions,

when praised, or dishonoured and who is not disturbed

under these circumstances, passes the test. He is tulya, he is

equal with his friends and with his enemies. It is said; if your

enemy is a very great enemy and if that enemy comes to

your house, what will you do? "O my enemy has come to my

house, now I have the opportunity, I must kill him." You may

be thinking like that, but one who is a real gentleman, a real

devotee, a Vaiñëava, never thinks like that. He pays all

respects to his enemy, he gives them all good treatment,

then the enemy's heart will be changed and he thinks, "Yes, I

have developed such enmity."

Only One Attachment!

There is the story of Sanätana Gosvämé. Sanätana Gosvämé

bribed the jail keeper so that he could get out of the

jailhouse. He had no other way of getting out. Rupa

Gosvämé had kept many gold coins for him and he had

hidden them! He wrote a letter to Sanätana Gosvämé which

was written in an indirect way. It had a lyrical meaning, no

one could understand what the letter said, but Sanätana

Gosvämé could understand the secret meaning of the letter.

So he acted accordingly. Somehow or other Sanätana

Gosvämé was placed into prison. He had given up his

ministership. He had such an elevated position and so much

opulence. He gave up everything for the service to the

Supreme Personality of Godhead. This is a test. Are you

really attracted to this material position with all of it's name,

fame, adoration, opulence, riches and enjoyment? Or do you

have no attachment? Only one attachment should have been

developed towards the lotus feet of Kåñëa!

na dhanaà na janaà na sundaréà

kavitäà vä jagad-éça kämaye

mama janmani janmanéçvare

bhavatäd bhaktir ahaituké tvayi

"O almighty Lord, I have no desire to accumulate wealth, nor

do I desire beautiful women, nor do I want any number of

followers. I only want Your causeless devotional service,

birth after birth." (Çré Çré Sikñäñöaka, verse 4)

That is Mahäprabhu's teaching; to have no desire. 'No, I have

no desire for material wealth, nor do I desire material

followers. So many followers will come and thus praise me

and flatter me but I do not want this. Rather let all blame me

and call me all bad names.' Who wants this thing? All want

praise! When someone rebukes you, calls you ill names, can

you tolerate it? No, you cannot tolerate it. If someone

praises you—"Very good, he is my friend, very good!" And

when someone calls you bad names, you become so angry!

Isn't it? Such intolerance.

Tolerate Everything!

If you are really eager to serve the Supreme Personality, you

can tolerate everything—being rebuked, called bad names,

so many sufferings and miseries. Haridäsa Öhäkura and

Sanätana Gosvämé tolerated. Sanätana Gosvämé took leave

on the plea that he was sick. "I am sick," he said. "Yes, I have

to serve the lotus feet of Kåñëa, the lotus feet of

Mahäprabhu. I must go to Mahäprabhu and take shelter at

His lotus feet. But this government service is a hindrance on

my path, this ministerial position, serving the Mohammedan

government." Biphale sevinu kåpaëa durajana capala sukha-

laba lägi're. "For a fraction of flickering happiness I have

uselessly served wicked and miserly men!" This verse is from

the song by Govinda däsa Kaviräja, titled Bhajahü Re Mana

Çré Nanda-nandana.

Why are you serving these kåpaëa durajana, the misers and

rascals in this material world? Are you serving them because

of your own bodily comfort and material enjoyment?

Getting a high salary, 'He is giving me so I am serving him.'

He is a rascal, he is a miser—kåpaëa durajana. He was

serving. Many people are serving, flattering, "Yes, you are

very good, very nice, your face is good, your buttock is good,

your behavior is good, everything is good. Nobody is as

good as you, you are a great hero, you are such a powerful

person! O yes." Biphale sevinu kåpaëa durajana capala

sukha-laba lägi're.

Fleeting material pleasure means material enjoyment,

serving rascals and stupid persons, but you are the servant

of Kåñëa. Kåñëa is the only master, the eternal master, and

the jiva is the eternal servant. If you are not serving Kåñëa

and that material boss sometimes rebukes you, sometimes

puts you in great difficulty, then you tolerate it. "Alright,

alright," you say. "Otherwise I will be dismissed from my

job." Then why not tolerate for the service of Kåñëa? He is

the only master, the only object of love. He is sevya vastu—

only to be served. Kåñëa will put you to the test. "Do you

really want to serve Me with love and affection? So I will put

you in such a difficult situation. I will take away everything

from you and you will be insulted and admonished. How can

you serve Me? Have you developed real attachment toward

Me?" That is there in Bali Mahäräja, that is the test.

Kåñëa Is My Protector

Sanätana Gosvämé gave up his ministerial position and he

pretended, "I am sick, I am sick." He took leave and stayed in

his house. He studied and discussed Bhägavatam in the

association of devotees, Vaiñëavas. The Nawab Hussain Shah

sent his physician, "Go and examine him and ascertain what

illness he has."

The royal physician came and saw that there was no illness.

Sanätana Gosvämé was studying and discussing Bhägavatam

in the association of the devotees, Vaiñëavas. The royal

physician reported this to the Nawab. He said, "There is no

illness, his health is good. He is discussing the Bhägavatam."

Then Hussain Shah went himself to see Sanätana Gosvämé's

illness. He also saw that there was no illness. He asked

Sanätana Gosvämé, "What did you do? Are you telling lies?

Why have you taken leave—medical leave, sick leave? You

are not sick! Don't you want to serve? You and your brother

[Rupa Gosvämé] have given me so much trouble. Your

brother left (Rupa Gosvämé had already left his government

service to the Nawab Hussain Shah) and you are pretending

to be sick—telling lies and there is no sickness. What is your

intention? What do you want?" Then Sanätana Gosvämé

said, "You are a king, you are a ruler, I am your servant, you

can do whatever you like with me. Whatever punishment

you want to inflict on me you may do, but I will never serve

you again. I will never go back."

He knows, he will face a severe test, he will be put into great

trouble. He knows it, still he was not afraid because he

knows, "Kåñëa is my maintainer, Kåñëa is my protector. No

one else is my protector, no one else is my maintainer." He

had taken complete shelter at the lotus feet of Kåñëa and he

had full faith in it. He said, "You may inflict any punishment

you want on me." The Nawab Hussain Shah put him in jail.

"Now how to get out of this prison?" Sanätana Gosvämé

thought. "Because my aim is to take shelter at the lotus feet

of Caitanya Mahäprabhu and serve Him." Such an obstacle is

here now. He is in the prison house. How can he serve Kåñëa

and Mahäprabhu? This is a hard test.

Rupa Gosvämé wrote a letter to Sanätana Gosvämé. He had

already kept hundreds of gold coins for him. The gold coins

are to bribe the jail-keeper. He will somehow or other get

out of jail and go to Mathurä-Våndaväna. "Whatever is

needed to serve the lotus feet of Kåñëa, I have to do it." This

is strong determination, firm determination. "I have to do it

even at the cost of my life. Let my life go out, I must do it!

Whatever it may be. I must do it." That is the test. It is by the

will of the Lord that all these things take place, Kåñëa has

the supreme will.

Accordingly Sanätana Gosvämé bribed the jail keeper and

gave him the gold coins. This jail keeper would not have

earned such an amount of money throughout his lifetime.

The jail keeper said, "O, if Hussain Shah will come to know of

this, he will cut of my head and he will kill all my family

members." But Sanätana Gosvämé said, "Don't be afraid.

Allah, God will protect you. I helped you when I was in my

ministerial position, I helped you so much. Please help me

now. I'll go to Mecca. I'll become a daraveça.* Don't be

afraid. Allah will protect you." Thus he gave him the

allurement of so many gold coins and the jail keeper

released him. "To save yourself," Sanätana Gosvämé said,

"you will say that I died. I had this stomach upset and I went

there to the bank of the Ganges to pass stool with shakles

on my hands and legs, jumped into the Ganges and

drowned. Died—finished!"

Pure Intelligence Comes from Kåñëa

Thus Sanätana Gosvämé escaped and traveled through the

jungle path to Käçi. (Mahäprabhu was in Käçi at that time).

He took one servant with him and that servant was carrying

the gold coins. In the evening they took rest in an inn. The

inn was in the jungle where he was passing through. That

innkeeper had engaged the services of an astrologer and the

astrologer could ascertain that this person has some money.

So the innkeeper could understand that this person has

some gold coins, and he planned how to kill these two

persons that very night and take away their gold coins. Such

a severe test! A dangerous situation.

Accordingly this innkeeper prepared very delicious

foodstuffs and made nice sleeping arrangements for

Sanätana Gosvämé and his servant. He said, "Alright, you

seem to be very tired. Take this food and then take rest. This

nice cushion is there." Sanätana Gosvämé thought, "Why is

this person taking so much care of us? That is not good." He

had pure intelligence. One who is constantly attached to the

lotus feet of Kåñëa has pure intelligence:

teñäà satata-yuktänäà

bhajatäà préti-pürvakam

dadämi buddhi-yogaà taà

yena mäm upayänti te

"To those who are constantly devoted and worship Me with

love, I give the understanding by which they can come to

Me." (Bhagavad-gétä 10.10)

In the tenth chapter of Bhagavad-gétä Kåñëa has said; those

who are constantly attached to me and are engaged in doing

bhajana with love (priti), I give them pure intelligence. So

pure intelligence comes from Kåñëa. Sanätana Gosvämé is

such a devotee that he had developed love for Kåñëa. He

had no other desire. His only desire was how to go and meet

Caitanya Mahäprabhu and take shelter at His lotus feet. That

was one desire, he had nothing else! That is pure

intelligence.

Then he asked his servant, "Have you any money?" The

servant said, "Yes, I have the gold coins." Immediately

Sanätana Gosvämé thought, "This innkeeper is taking care

of us and in the night he will kill us and take the gold coins."

He then asked the innkeeper, "O innkeeper, is this a

dangerous path, are there many hills? Are there dacoits

(robbers) on the way? Will you please help us to cross the

path during this nighttime?"

The innkeeper said, "Don't worry, you take rest, you seem to

be tired. You take this food and take rest. I'll help you cross

over this dense dark part of the night. Don't worry."

Only One Desire

When that servant said that he had gold coins, then

Sanätana Gosvämé thought, "This is very dangerous!" He

had to get rid of the coins. Sanätana Gosvämé said, "Alright,

give me the gold coins." The servant kept only one coin with

him and handed over the rest. Sanätana Gosvämé gave the

gold coins to the innkeeper. The innkeeper was looking

amazed. "O," he said, "This night I would have killed you for

this, but you have given me the gold coins so my heart has

become completely changed."

The enemy's heart changed. Kåñëa gives intelligence to one

who is completely surrendered to His lotus feet. He gives

intelligence how to pass this test, how to tolerate such a

dangerous situation.

During that night there came a man who helped Sanätana

Gosvämé to cross over the dangerous situation. Such a

severe test! Such suffering you have to face and tolerate all

these things. Therefore taror api sahiñëunä. Kåñëa will test

you whether you have any other desires, any material

desires for enjoyments, liberation, or only one desire,

bhavatäd bhaktir ahaituké—how to get the lotus feet of

Kåñëa and serve Him. No other desire. "I do not desire

anything for myself, no enjoyment, no happiness, nothing.

In spite of all suffering, all persecution, I have to serve the

lotus feet of Kåñëa and give him pleasure." This should be

tested. Those who are pure devotees are free from duplicity

and are always engaged in this niñkapaöa-bhajana—bhajana

without duplicity. This is the symptom, lakñaëa, of such dear

devotees of the Lord.

na pärameñöhyaà na mahendra-dhiñëyaà

na sävabhaumaà na rasädhipatyam

na yoga-siddhér apunar-bhavaà vä

mayy arpitätmecchati mad vinänyat

"One who has fixed his consciousness on Me desires neither

the position or abode of Lord Brahmä or Lord Indra, nor an

empire on the earth, nor sovereignty in the lower planetary

systems, nor the eightfold perfection of yoga, nor liberation

from birth and death. Such a person desires Me alone."

(Çrémad-Bhagavatam 11.14.14)

In the eleventh canto of the Bhägavatam Kåñëa says to

Uddhava that the symptom of a pure devotee is that he does

not want anything.

na pärameñöhyaà na mahendra-dhiñëyaà

na sävabhaumaà na rasädhipatyam

na yoga-siddhér apunar-bhavaà vä

mayy arpitätmecchati mad vinänyat

"Uddhava, those who are completely surrendered unto Me,

My dear devotees, pure devotees, they have no desire for

material enjoyment, nor desire for liberation, they only want

to serve My lotus feet and give Me pleasure. They do not

want the position of Brahmä. They do not want the position

of Indra. They do not want to be the emperor of this world.

They do not want to occupy the heavenly planets where Bali

went, nor opulence. They do not want this yoga-siddhi,

mystic perfection, they do not want liberation. They do not

want anything, they only want to serve Me and give Me

pleasure."

That will be tested. What do you really want? Do you want to

serve the lotus feet of Kåñëa, Mahäprabhu, or do you want

some material enjoyments—a good wife, a beautiful woman

to enjoy, thinking, "My wife, my son." Did you come to this

path to get a nice wife? "Yes, very nice, a wife is available

here." Kåñëa knows the heart, baba! Kåñëa knows what is

there in your heart. You cannot cheat Kåñëa. He is there in

your heart. Kåñëa will put you in a severe test. Only if you

pass this test you can get Kåñëa. You should understand this

thing. In the Mukunda-mälä-stotra it is said:

nähaà vande tava caraëayor dvandvam advandva-hetoù

kumbhé-päkaà gurum api hare närakaà näpanetum

ramyä-rämä-mådu-tanu-latä-nandane näbhirantuà

bhäve bhäve hådaya-bhavane bhävayeyaà bhavantam

"O Lord, I do not want material enjoyment. I do not pray to

you for deliverence from naraka [Kumbhipäka]—hell. For

this purpose I am not offering prayers at Your lotus feet. I do

not want a beautiful woman that is available in heaven or to

be embraced by their soft arms. No, I do not want that. O

Lord Hari, I am not offering prayers at your lotus feet for

that! I only want—bhavatäd bhaktir ahaituki tvayi—to serve

Your lotus feet life after life and give You pleasure. In spite

of all suffering, all difficulties, all rebukes, all insults, all

miseries, whatever may come, I have to tolerate it and serve

Your lotus feet."

na dhanaà na janaà na sundaréà

kavitäà va jagad-éça kämaye

mama janmani janmanéçvare

bhavatäd bhaktir ahaituki tvayi

This is Mahäprabhu's prayer, this is the only desire

nästhä dharme na vasu-nicaye naiva kämopabhoge

yad bhävyaà tad bhavatu bhagavan pürva-karmänurüpam

etat prärthyaà mama bahu mataà janma-janmäntare 'pi

tvat-pädämbhoruha-yuga-gatä niçcalä bhaktir astu

(Mukunda-mälä-stotra, verse 5)

"O Lord Hari, I do not want material opulences. I do not

want it. I have no list of desires in the subtle corner of my

heart, no desire for material enjoyment. I do not ask you to

destroy my karmic reactions. I never offer a prayer like this,

'Please destroy my karma'. No, let me have the reaction for

what I have done, my previous prarabdha-karma. the

reactions to previous actions which are presently being and

enjoyed. I do not request you and offer prayer to you,

'Please destroy my karmic reactions'. No, whatever

happiness or suffering according to my prarabdha-karma I

deserve to have, let me have it. But only one prayer I have.

What is that? Tvat-pädämbhoruha-yuga-gatä niçcalä bhaktir

astu. I only want this niçcalä bhaktir—unalloyed devotion at

Your lotus feet. This is the only prayer. I have no other

prayer."

dharmärtha-käma-mokñeñu necchä mama kadäcana

tvat-päda-paìkajasyädho jévitaà déyatäà mamad

"O Lord I do not want dharma, artha, käma or mokña. I do

not want this. There is no need for all these four types of

mukti—çärüpya, sälokya, särñöi, sämépya. Please give me a

place at Your lotus feet. This is my only desire. Only think of

me as a speck of dust at Your lotus feet. Just give such a tiny

place as a speck of dust at Your lotus feet. I have no other

desire." (Narada-païcarätra)

bhava-bandha-cchide tasyai spåhayämi na muktaye

bhavän prabhur ahaà däsa iti yatra vilupyate

These are the words of Hanumänjé. Hanumän is the ideal

servant. "O Lord, You are the deliverer from material

bondage. You can deliver anybody from material bondage,

but I do not ask for it. I do not pray for it. You are my eternal

master, I am Your eternal servant. I must maintain this

eternal relationship of servant and master, this perfect

eternal loving relationship. I have no other desire than to

become Your servant life after life, to serve Your lotus feet

with love and give You pleasure and enjoyment. I do not ask

anything for myself."

sandhyä-vandana bhadram astu bhavato bhoù snäna

tubhyaà namo

bho deväù pitaraç ca tarpaëa-vidhau nähaà kñamaù

kñamyatäm

yatra kväpi niñadya yädava-kulottaàsasya kaàsa-dviñaù

smäraà smäram aghaà harämi tad alaà manye kim anyena

me

(Padyävalé)

That devotee, who has developed unalloyed devotion at the

lotus feet of Kåñëa, has given up all these daily activities of

chanting of the gäyatri-mantra in the tri-sandhyas—

morning, noon and evening. He says, "O gäyatri, I pay my

obeisances unto you, let all glory come to you." He never

goes to any holy places and takes bath there. He says, "O all

holy places, I pay my obeisances to you. Let all glory come to

you but I do not want to go there." He also says, "O

demigods, forefathers, I have no time to chant your names

and offer any worship to you. I am quite unable, please

excuse me. Wherever I may be, I may be in hell, I may be

very comfortable in heaven, I may be in a deserted place, I

may be in a forest, I may be in a very dangerous place, but I

only want to constantly think of the lotus feet of Kåñëa, who

is the killer of Kaàsa. Again and again and again, there is

nothing else that I want. I consider that this is enough for

me. Nothing else is required."

snänaà mlänam abhüt kriyä na ca kriyä sandhyä ca

vandyäbhavad

vedaù khedam aväpa çästra-paöalé sampüöitäntaù-sphuöa

dharmo-marma-hato hy adharma-nicayaù präyaù

kñayapräptavän

cittaà cumbati yadavendra-caraëämbho je mamähar-niçam

(Padyävalé)

"I have only one desire to take shelter at the lotus feet of

Kåñëa, who is the crest jewel of the Yadu dynasty. I do not

want anything else. Therefore I give up my bathing three

times a day, I give up all Vedic sacrifices, offering prayer in

the morning, noon and evening and studying the Vedas. All

my Vedic literatures are now put in my box under lock and

key. I do not want all these things. I only constantly want to

be a bumblebee moving around the lotus feet of Kåñëa,

humming, humming;

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare

Hare Räma Hare Räma Räma Räma Hare Hare

If I put all my Vedic literature in a box under lock and key,

they may be very aggrieved. They may be feeling very great

pain. Still I have to tolerate it. This is a question of

tolerance."

The purport is that one should develop unalloyed, single

pointed devotion, not multi-pointed. Hanumän is the

example, he has unalloyed devotion at the lotus feet of Lord

Räma. Not at the lotus feet of Kåñëa, but Lord Räma. He is a

dear devotee, däsa, servant of Lord Räma. He is a great

sädhu. The sädhu knows çästra. All Vedic knowledge comes

from Kåñëa, from the Supreme Lord. Kåñëa has said,

"mattaù småtir jïänam apohanaà ca—From Me comes

remembrance, forgetfulness and knowledge." One who

develops unalloyed devotion unto the lotus feet of the

Supreme Lord, automatically all the Vedic knowledge is

revealed to him. Hanumänjé is a great learned sädhu, he

knows çästra and he has said:

çrénäthe jänakinäthe

abheda paramätmani

mama jévana sarvaça

räma rajiva locana

This is unalloyed one pointed devotion. There is no

difference between Çrénäthe and Jänakinätha. Çrinäthe is

Kåñëa and Jänakinätha is Räma, the husband of Jänaki—

Sétä. "There is no difference between Çrénäthe and

Jänakinätha, I know." He is a sädhu, he knows it. "In the

Vedas there is no difference, but in my heart and soul is

räma rajiva locana, the lotus eyed Lord Räma, not Kåñëa."

This is one pointed devotion, unalloyed devotion. Therefore

Hanumän has said, "Those who have developed such

unalloyed devotion at the lotus feet of their Lord, Kåñëa or

Rama, have given up these daily activities—nitya-karma.

They are constantly engaged in this bhajana:

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare

Hare Räma Hare Räma Räma Räma Hare Hare

Akaitavaù-bhajana—akaitavaù means without duplicity.

There is no other desire, but if there is a desire, that means

duplicity. There should be only one desire:

mugdhaà mäà nigadantu néti-nipuëä bhräntaà muhur

vaidikä

mandaà bändhava-saïcayä jaòa-dhiyaà muktädaräù sodaräù

unmattaà dhanino viveka-caturäù kämam mahä-dämbhikam

moktuà na kñämate manäg api mano govinda-päda-spåhäm

(Padyävalé)

If I have been doing all these things you will see that those

who are moralists will blame me. Let them blame me, I do

not care for it. Mugdhaà mäà nigadantu néti-nipuëä. Those

who are learned scholars, Vedic paëòitas, they may also

criticize me. They may say, "He is a mad fellow." Alright, let

them say it, I do not care. Mugdhaà mäà nigadantu néti-

nipuëä bhräntaà muhur vaidikäù. "He is mislead." I let them

say it, I do not care. Those who are my relatives, friends,

blame me, they may call me a bad person. "He is a very bad,

nasty person." I let them say it, I do not care. Just tolerate all

these things. Bändhava-saïcayä jaòa-dhiyaà muktädaräù

sodaräù—those who are my brothers will desert me. They

will kick me and desert me beause I have no intelligence. Let

them do it, let them desert me, I do not care. Unmattaà

viveka-caturäù kämam mahä-dämbhikam—those who are

rich, wealthy persons, they may call me a mad fellow. Let

them say it, I do not care. Those who are viveka-caturäù

kämam mahä-dämbhikam—intelligent persons, they may

say, "O, he is a stubborn, arrogant person—dämbhikam."

Alright, they may say so, I do not care. Moktuà na kñämate

manäg api mano govinda-päda-spåhäm. Inspite of all these

rebukes, all these scoldings, all these insults, all these ill

names and all these sufferings, I am going to tolerate it. "O

Lord, please give me the power to tolerate all these things

and allow me not to be defeated from doing the bhajana of

Your lotus feet.

All this is what one has to tolerate. And this will come! This

material world, material platform, a very dangerous and

nasty platform is not at all a fit place for any gentleman. You

should not expect all honour, all praise and all good names.

Do not expect all these things because all evil, all opposites

will come to you, to test how determined you are, to test

your real attachment to the lotus feet of the Lord. To test

your real devotion, the Lord creates this test. The Lord

places such a test before you, and you have to pass this test.

This was the case with Bali Mahäräja. He was very severely

tested and he passed. He gained the strength to tolerate it.

Prabhupäda Mahäräja has said; the Lord is so kind to His

devotee, by severely testing him, the Lord gives him the

necessary strength to be tolerant and continue to remain a

glorious devotee.

tåëäd api sunécena

taror api sahiñëunä

amäninä mänadena

kértanéyaù sadä hariù

This is Mahäprabhu's teaching. Think yourself worse than a

blade of grass lying on the street, much humbler than that.

Become as tolerant as a tree. Do not demand respect, but

pay respect to one and all. Think that, "All are Vaiñëavas, but

me." I am the lowest of the low. This is tåëäd api sunécena.

Otherwise how can you pay respect to one and all if you

think, "O, I am a Vaiñëava, I am a Vaiñëava!"

ämi ta'vaiñëava, e-buddhi ha-ile

amäni nä haba ämi

pratiñöhäçä äsi', hådaya düñibe

ha-iba niraya-gämé

Bhaktivnoda Öhäkura has said, "If this wicked thought will

enter into my mind that I am a Vaiñëava, I cannot become

amäni. I cannot pay respect to one and all. Better I demand

respect, 'Hey, don't you know who I am? I am a Vaiñëava,

pay daëòavat.' So my heart will become polluted, my

consciousness will become polluted and I will go to hell."

Therefore you have to tolerate all these things; all

sufferings, all rebukes, all miseries, all insults, all

blasphemies and all bad names. Tolerate, tolerate, tolerate!

Kåñëa will give you the power for chanting the pure name

without duplicity and Kåñëa gives you the power of

tolerance. After all that, you may not get it in this life, all

glorification will come. Kåñëa will give all these things. This

test is a severe test and you have to pass the test. Do not be

disturbed at all, have tolerance, the power of tolerance!

Have patience!

Keep Up Your Enthusiasm!

Rupa Gosvämé has said: utsähän niçcayäd dhairyät. Do not

give up your enthusiasm—utsähän. You were so

enthusiastic, but now it is all gone. "O I am depressed and

disappointed. O everything has failed." No enthusiasm. Do

not give up your enthusiasm! Keep it up! Utsähän niçcayäd.

Take up this firm determination, "In this very life, I must get

the lotus feet of Kåñëa!" As Dhruva said, "I must meet Lord

Näräyaëa!" He was a five year old boy and he had such

determination. His name is Dhruva because he has strong

determination. His mother said, "No, no, you are a boy, you

cannot go to the forest. So many sages went through so

much hardship and suffering. For hundreds of years great

sages undergo very severe sädhana, severe austerity, but

they failed. It is not an easy matter because you are a boy."

Dhruva replied, "Whatever it may be, I must attain the lotus

feet of Näräyaëa." He has such determination, otherwise

how can you get Kåñëa?

Have patience—utsähän niçcayäd dhairyät! Do not be

impatient—have patience and tolerate! Do not give up your

enthusiasm! Do not give up your devotion! Stick to it! Stick

to it in spite of all suffering, all rebukes, all blasphemies, all

and all unfavourable situations. Do not be defeated, stick to

it! Have patience! This is a test. Kåñëa is placing a test before

you. You have to pass it, and you have to tolerate it. These

are all instructions from sädhu-guru.

Tolerate and Cooperate

My Guru Mahäräja gave the same instruction; tolerate and

cooperate! This is the last thing he said, "Tolerate and

cooperate." You have to tolerate. All these obstructions,

impediments, sufferings, pain and unexpected things will

come. Insult will come. No praise, but all blame will come to

you. Tolerate, tolerate, tolerate and cooperate, then you will

get passed the test!

You will get the mercy of the Lord, Mahäprabhu's mercy,

Nityananda Prabhu's mercy, Kåñëa's mercy. All glory will

come. It may not come in this very lifetime, but it must

come. Do not expect that it will come! Whatever it may be, I

will not give up my attachment to the lotus feet of Kåñëa! I

will not give up my service! I will never leave. I must stay

fixed! This determination is steadiness of mind. This is

unalloyed devotion. This is your real love, affection and

attachment for Kåñëa.

Otherwise how can you get His mercy? Bali Mahäräja passed

all these tests. He was arrested, his enemies defeated him,

they called him bad names, so much suffering, so many

insults, all these things he had to tolerate and he became

one of the mahäjanas.

TAS 3: Saralatä Vaiñëava Atva

Chapter three - Saralatä Vaiñëava Atva

"Simplicity is Vaiñëavism"

ñaò-varga-saàyamaikäntäù

sarvä niyama-codanäù

tad-antä yadi no yogän

ävaheyuù çramävahäù

"Ritualistic ceremonies, regulative principles, austerities and

the practice of yoga are all meant to control the senses and

mind, but even after one is able to control the senses and

mind, if he does not come to the point of meditation upon

the Supreme Lord, all such activities are simply labour in

frustration."

One may argue that one may achieve the ultimate goal of

life—realization of the Supersoul—by practicing the yoga

system and ritualistic performances according to the Vedic

principles, even without staunch devotion to the spiritual

master. The actual fact, however, is that by practicing yoga

one must come to the platform of meditating upon the

Supreme Personality of Godhead. As stated in the scriptures,

dhyänävasthita-tad-gatena manasä paçyanti yaà yoginaù: a

person in meditation achieves the perfection of yoga

practice when he can see the Supreme Personality of

Godhead. By various practices, one may come to the point of

controlling the senses, but simply controlling the senses

does not bring one to a substantial conclusion. However, by

staunch faith in the spiritual master and the Supreme

Personality of Godhead, one not only controls the senses but

also realizes the Supreme Lord.

yasya deve parä bhaktir

yathä deve tathä gurau

tasyaite kathitä hy arthäù

prakäçante mahätmanaù

"Only unto those great souls who have implicit faith in both

the Lord and the spiritual master are all the imports of the

Vedic knowledge automatically revealed." (Çvetäçvatara

Upaniñad 6.23) It is further stated, tuñyeyaà sarva-bhütätmä

guru-çuçrüñayä and taranty aïjo bhavärëavam. Simply by

rendering service to the spiritual master, one crosses the

ocean of nescience and returns home, back to Godhead.

Thus he gradually sees the Supreme Lord face to face and

enjoys life in association with the Lord. The ultimate goal of

yoga is to come in contact with the Supreme Personality of

Godhead. Unless this point is achieved, one's so-called yoga

practice is simply labor without any benefit.

(Çrémad-Bhägavatam 7.15.28)

A Very Valuable Instruction

Here Närada Muni states, "Ritualistic ceremonies, regulative

principles, austerities and the practice of yoga are all meant

to control the senses and mind, but even after one is able to

control the senses and mind, if he does not come to the

point of meditation upon the Supreme Lord, all such

activities are simply labour in frustration."

As a bona fide mahäjana, sädhu, guru, this is Närada Muni's

instruction. This is a very valuable instruction. The most

conclusive statement is this that even after one is able to

control the senses and mind, if he does not come to the

point of meditation upon the Supreme Lord, all such

activities are simply labour in frustration.

The Mind and the Senses

indriyäëi paräëy ähur

indriyebhyaù paraà manaù

manasas tu parä buddhir

yo buddheù paratas tu saù

"The working senses are superior to dull matter; the mind is

higher than the senses; the intelligence is still higher than

the mind; and he [the soul] is even higher than the

intelligence." (Bhagavad-gétä 3.42)

Indriyäëäà manaç cäsmi—in Bhagavad-gétä (10.22) Kåñëa

has said that the mind is the most important of all the

senses. The mind is the best of all indriyäs (senses). The

mind is superior to all of the indriyäs. The mind is the chief

indriyä, the chief sense. If the mind is controlled and fixed at

the lotus feet of Kåñëa, automatically all the other senses

will be controlled, they will be engaged in the service of

Kåñëa. If your mind is not fixed, not controlled, you cannot

control your senses. That is a fact! Kåñëa has said how the

mind can be controlled in Bhagavad-gétä (9.34); man-manä

bhava, 'think of Me'.

Gurudeva Teaches Control of the Mind

The activities of the mind are willing, feeling and desiring,

saìkalpa and vikalpa, accepting and rejecting. The mind

should be fixed at the lotus feet of Kåñëa. Hari-guru-caraëa-

sevä upäsanästram. To control the mind, you must fix your

mind at the Lotus feet of Hari under the guidance of a bona

fide guru. Gurudeva teaches you this. Guru is mukunda-

preñöha. Gurudev, the spiritual master is a pure devotee, a

very dear intimate associate of Kåñëa known as mukunda-

preñöha—dear to Lord Mukunda. Lord Mukunda, the

Supreme Lord listens to whatever His dear and very intimate

associate guru says. If someone disobeys the guru,

disregards the guru, how can he think of the Supreme

Personality of Godhead? How can he meditate upon Him and

His all beautiful form? He cannot meditate, Kåñëa will never

come to his meditation, to his mind. He will go away. That is

a fact! Without devotion to the guru one cannot control his

senses and mind. It is impossible!

Those who are impersonalists try to control their mind and

senses by practising this añöäìga-yoga, präëäyäma-yoga—

dhyäna, dhäraëa, sämadhé, but in actuality, in the practical

sphere they cannot concentrate their mind. Their

concentration is very little, the mind fluctuates. This is the

nature of the mind.

caïcalaà hi manaù kåñëa

pramäthi balavad dåòham

tasyähaà nigrahaà manye

väyor iva suduñkaram

"For the mind is restless, turbulent, obstinate and very

strong, O Kåñëa, and to subdue it, I think, is more difficult

than controlling the wind." (Bhagavat-gétä 6.34)

When Kåñëa talks about this control of the mind in Çrémad

Bhagavad-gétä, Arjuna, who is such a great warrior, feels

that it is impossible to control this mind, as it is impossible

to take the motion of the wind through your hand. Similarly,

it is impossible to control this fickle mind. This obstinate,

fickle, disobedient mind. It is quite impossible.

çré bhagavan uväca

asaàçayaà maha-bäho

mano durnigrahaà calam

abhyäsena tu kaunteya

vairägyeëa ca gåhyate

"Lord Çré Kåñëa said: O mighty-armed son of Kunté, it is

undoubtedly very difficult to curb the restless mind, but it is

possible by suitable practice and by detachment."

(Bhagavat-gétä 6.35)

Devotion to Guru

Kåñëa admitted to Arjuna, "Whatever you have said, that is a

fact. This mind is so obstinate, so fickle and very difficult to

control, but still there is a way." Abhyäsena tu kaunteya,

vairägyeëa ca gåhyate—practise vairägya, detachment,

renunciation, and attachment to Kåñëa, then it will be

possible. Kåñëa instructed this to Arjuna, but it cannot be

achieved without devotion to guru! Without devotion to

guru, one cannot achieve that stage of controlling ones

senses and mind—hari-guru-caraëa-seva upäsanästram. This

is the weapon—hari-guru-caraëa. By serving guru,

completely surrendering oneself to the lotus feet of guru by

the achievement of guru-kåpä, and when gurudeva is

pleased through your service then Kåñëa will be pleased and

your mind can be very easily fixed to the lotus feet of Kåñëa.

Otherwise you cannot fix your mind at the lotus feet of

Kåñëa. Kåñëa will go away from your mind because you

have committed an offence. That is aparädha, an offence!

Simplicity Is Vaiñëavism

This question is raised, "For many, many years one has

stayed in the maöha, in the guru's äçrama, in the temple,

associating with the sädhus, Vaiñëavas, listening to hari-

kathä, rendering so many services, still why isn't he making

any progress on the spiritual path? Why is there no progress

at all?"

In answer to it, it is said: that person is not a simple hearted

person. He is just outwardly doing all these things. Staying

in the temple, in the äçrama for so many years and

rendering so many services, engaged in so many activities,

such a great worker, great devotee, great servant, he is

doing so much service, but in his heart he is not at all simple.

There is duplicity, complexity or crookedness in his heart.

Therefore he cannot make any progress, inspite of all such

things. He cannot make any progress on the spiritual path,

the devotion will not increase. Srila Jéva Gosvämé Prabhu

has said this in Bhakti-sandarbha.

Kåñëa the Supreme Personality of Godhead became the

messenger of the Päëòavas. The Päëòavas are such dear

devotees of Kåñëa. Kåñëa the Supreme Personality of

Godhead became their messenger. He went to the court of

Duryodhana and Dhåtarästra. Duryodhana invited Kåñëa to

take food there. He had prepared so much food, but Kåñëa

did not go there. He never touched it because Duryodhana is

not a simple-hearted person, he is a crooked person, a

duplicious person. There is duplicity in him, he is not simple-

hearted. In other words, he is not a Vaiñëava. Çrémad

Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda Mahäräja

has said, saralata vaiñëava atva—'Simplicity is Vaiñëavism'.

One who is not simple is never a Vaiñëava. Though

outwardly he may be posing himself as a Vaiñëava, but if

there is no simplicity in his heart, he is never an actual

Vaiñëava.

This is the most important thing. Çréla Bhaktisiddhänta

Sarasvaté Gosvämé Prabhupäda Mahäräja and Çréla Jéva

Gosvämé have said this.

Therefore one should be simple, one should give up this

duplicity. One who is not simple cannot accept guru as

mukunda-preñöha—very dear, intimate associate of Kåñëa.

He cannot accept this. He accepts guru as an ordinary human

being.

äcäryaà mäà vijänéyän

navamanyeta karhicit

na martya-buddhyäsüyeta

sarva-deva-mayo guruù

"One should know the äcärya as Myself and never disrespect

him in any way. One should not envy him, thinking him an

ordinary man, for he is the representative of all the

demigods." (Çrémad-Bhägavatam 11.17.27)

Kåñëa said to Uddhava, "That guru, that äcärya who teaches

by his own example is My manifestation—acäryaà maà

vijänéyän. Do not consider him an ordinary human being—

na martya-buddhyäsüyeta. All the demigods are manifested

there in the person of the guru, in the body of the guru—

sarva-deva-mayo guruù—because he is a dear devotee of

Kåñëa. A çuddha-bhakta, a pure devotee—very intimate."

Even Kåñëa Himself serves him, as Kåñëa served the

Päëòavas. He became their messenger. Kåñëa is known as

bhakta-bhaktimän. Bhakta is known as bhägavat-bhaktimän.

Kåñëa is always seeking an opportunity how to serve His

pure devotee. It is said that Kåñëa unnoticingly follows His

pure devotee to take some dust of his lotus feet—bhakta-

vatsala.

çré-bhagavän uväca

ahaà bhakta-parädhéno

hy asvatantra iva dvija

sädhubhir grasta-hådayo

bhaktair bhakta-jana-priyaù

(Çrémad-Bhägavatam 9.4.63)

Though Kåñëa is supremely independent, the Supreme

Personality of Godhead, no one is equal to Him nor superior

to Him, still Kåñëa says, "I am subordinate to My devotee"—

ahaà bhakta-parädhino. Bhakta ämä preme bändhiyäche

hådaya-bhitare—"That devotee has bound Me up with the

rope of love in his heart." (Cc. Madhya 25.127) Though I am

supremely independent, powerful and almighty, I have no

power to break that bondage of love. Kåñëa is bhakta-

vatsala, He is very dear to His devotee. How can Kåñëa be

pleased if someone commits some offence to such a

devotee? How can Kåñëa be meditated upon? How can

Kåñëa come to his mind? Never, never, no! It is not at all

possible.

Render Service to Guru with a Simple Heart!

Naräda Muni, all mahäjanas and all çästras have said all this.

If somone does not do anything, no sädhana, no yoga-

sädhana, no añöaìga-yoga-präëayama, he only renders

service unto the guru with a simple heart and pleases him,

then he gets the full mercy of Kåñëa. He can see Kåñëa

everywhere. Kåñëa is always visible before him because he

has the mercy of guru. Guru-kåpä, the mercy of guru is very,

very powerful! It is the most important achievement, it is

very powerful. That is stated here.

Many people are coming and many devotees are here in the

maöha (temple), in the açrama for so many years listening

to hari-kathä, but really, in whose ears is this hari-kathä

entering? How many are hearing? One who is a really simple-

hearted person, who has no complexity, no duplicity, who

never thinks the spiritual master is an ordinary person, he

listens. Hari-kathä enters into his ears, otherwise although

outwardly he may be sitting and hearing, but he is not

hearing. Hari-kathä is not entering into his ears. No, never,

because he is not a simple-hearted person, he is a duplicious

person, a crooked hearted person. The heart is crooked. He

is engaged in politics. He is not a simple-hearted person, in

other words he is not a Vaiñëava at all. Çréla

Bhaktisiddhänta Sarasvaté Prabhupäda Mahäräja and all

mahäjanas have said the same thing; mäyä is so strong.

Daivé hy eñä guëa-mayi, mama mäyä duratyayä—it is very

difficult to overcome mäyä. Mäyä is attracting us in so many

ways and in so many forms. We are attracted towards mäyä,

we are not attracted towards Kåñëa because we are not

simple-hearted persons, we are crooked persons. The most

dangerous moment is the moment that we have no

protector. Everybody will be your enemy at that moment.

Who will protect you? Kåñëa is the only protector—kåñëa

vinä rakñä kartä är keha näi. Kåñëa is the only protector.

Who does Kåñëa protect? Kåñëa protects the Vaiñëavas, the

bhaktas—devotees, those who are real devotees, real

Vaiñëavas, those who are simple-hearted persons. Kåñëa

never protects those who outwardly pose themselves as

Vaiñëavas, but are crooked persons, politicians. Kåñëa

protected the Paëòavas, Kåñëa did not protect the Kauravas,

Duryodhanas, because they are duplicious persons. If

someone is not a simple-hearted person he cannot listen to

hari-kathä. Though outwardly posing, he cannot associate

with a Vaiñëava sädhu. Hari-kathä will never enter into his

ear. He really cannot serve a sädhu or a guru. He is attracted

towards mäyä, he is captured by mäyä. This is most

important.

Here in this material world there are so many hypocrites.

Those who are posing themselves as sädhus, Vaiñëavas, and

speaking hari-kathä, are hypocrites. They are not real

devotees. They may be great Paëòitas, learned scholars, but

they have no pure devotion. They cannot really speak hari-

kathä. If someone listens to them, devotion, (bhakti) will

never develop. Sarpocchiñta-payo yathä; it is stated, "Milk is

a very good thing, but if a serpent touches it, it becomes

poisonous". If someone drinks that milk he will never get

the benefit of drinking milk. It will have a poisonous effect.

Similarly, if hari-kathä comes out from the lips of a non-

Vaiñëava—avaiñëava, a duplicious person, not a real

Vaiñëava, whose heart is not pure and not simple, a crooked-

hearted person—it will never be hari-kathä. Whoever listens

to it, will never get the benefit of listening to hari-kathä.

That is stated!

The Result of Association

One must be very, very careful. People come here with a

simple heart. First they were simple. They have come here

to associate with real sädhus, Vaiñëavas and want to make

some progress on the spiritual path, the path of devotional

service, but why do they fall down later on? Why was their

purpose frustrated? In answer to it; it is stated that such

people associate with some non-devotees, they have not

really given their attention to listen to hari-kathä from a

pure devotee. They have listened to the asat-kathä, the

topics related to sense gratification and politics. Or at the

time of listening they have become inattentive, their mind is

thinking of something else, thereby they have committed

some aparädha (offences). They cannot listen to hari-kathä.

Hari-kathä does not enter into their ear. In other words,

these people have developed duplicity! They are now no

longer simple. They can no longer be called simple-hearted

persons, they are crooked persons. Their heart is now

occupied with duplicity and crookedness. They have now

become very complex. They were simple but now they have

become different. They never accept things in a simple way

or with a simple heart. The heart is changed by the

association of such persons who are offenders, who are non-

devotees, who are hypocrites. This is the result of their

association.

Be Simple, as Simple as a Child!

So this instruction is there; be simple, as simple as a child!

Give up all your complexity, all your crookedness, become

simple, as simple as a child, then very easily you can develop

these qualities of a Vaiñëava and you will get the mercy of

sädhu-guru, then you can really serve. In other words you

will get the mercy of Kåñëa—yasya prasädäd bhagavat-

prasädo. But if you are a complicated person, a duplicious

person, a crooked-hearted person, then you cannot make

any progress on this path of devotion. You cannot make any

progress.

A Real Sädhu Is Very Rare

Those who outwardly pose themselves as sannyäsés, as

Vaiñëavas, are demons like Rävana. When he came to kidnap

Sitä, he came as a sannyäsé, but he is a hypocrite because he

kidnapped her. Many, many persons are like that now-a-

days. A real sädhu is very rare! People are associating with

them, accepting them as sädhus, so therefore they become

crooked! Their simplicity vanishes. First they were simple,

but by the association of such hypocrites they have changed,

they have become crooked. So they cannot make any

progress! Though they pose to hear hari-kathä, the hari-

kathä will never enter into their ear. Their mind is diverted,

thinking so many things. One must be very, very careful

about this. So all the mahäjanas, all sädhus and all äcäryas

have given us this instruction—be simple! Give up your

crookedness and be simple!

One cannot completely surrender unless he is simple.

Therefore Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda

Mahäräja has said, "Simplicity is Vaiñëavism". A real

Vaiñëava is very simple. We say that one who is simple is a

Vaiñëava. A complicated person, whose heart is not simple

but crooked, may pose himself outwardly as a great

Vaiñëava, but he is a great demon, a great hypocrite! He is

not a Vaiñëava at all. There are many persons like this!

One may become simple again if he is fortunate enough to

meet and serve a pure Vaiñëava. Giving up all his vanity, all

his pride, all his false ego—everything—and be tåëad api

sunécena—humble. Become humble, as humble as a blade

of grass in the street and serve such a Vaiñëava, mahä-

bhagavata. If you get his mercy, then it is possible to

become simple again, otherwise it is not possible. No

possibility at all. No, not at all. Do you understand, not at all!

Närada Muni has said the same thing, "A person who cannot

accept guru as very dear, mukunda-preñöha, but accepts

guru as an ordinary human being like us, how can he get

benefit? How can he meditate upon Kåñëa? Kåñëa will never

come to his meditation." If you commit an offence,

aparädha, then Kåñëa will leave your meditation, He will

never come to your meditation. This is the only reason.

TAS 4: Käpaöya

Chapter four - Käpaöya

"Crookedness—the Great Stumbling Block"

asuräëäà sudhä-dänaà

sarpäëäm iva durnayam

matvä jäti-nåçaàsänäà

na täà vyabhajad acyutaù

"Demons are by nature crooked like snakes. Therefore, to

distribute a share of the nectar to them was not at all

feasible since this would be as dangerous as supplying milk

to a snake. Considering this, the Supreme Personality of

Godhead, who never falls down, did not deliver a share of

nectar to the demons."

It is said, sarpaù krüraù khalaù krüraù sarpät krürataraù

khalaù: "The snake is very crooked and envious, and so also

is a person like a demon." Mantrauñadhi-vaçaù sarpaù

khalaù kena niväryate: "One can bring a snake under control

with mantras, herbs and drugs, but an envious and crooked

person cannot be brought under control by any means."

Considering this logic, the Supreme Personality of Godhead

thought it unwise to distribute nectar to the demons.

(Çrémad-Bhägavatam 8.9.19)

A crooked person is more dangerous, more envious and

cruel than a snake. A snake can be brought under control by

mantra, herbs and drugs, but such a crooked person cannot

be brought under control by any means—so dangerous.

Considering this logic, the Supreme Personality of Godhead

thought it unwise to distribute nectar to the demons. It is

said that this crookedness, käpaöya, is a great hindrance on

the path of devotional service. All the äcäryas, çästra, sädhus

and mahäjanas have said this: saralatä vaiñëava atva—

"Simplicity is Vaiñëavism". Those who are real Vaiñëavas,

sädhus, are as simple as a child.

Suppose you are sitting down to accept food. Many people

are sitting in rows, the food is served. You want more food.

You are a greedy fellow and you have a big belly. You are not

satisfied with a little food, but if you think, "O, if I take so

much food in the presence of other people, what will the

people think of me, such a greedy glutton! 'He is a glutton!'"

So the first time the food was served. Then when it comes a

second time, "No, no, no, no, I don't want it, I am satisfied."

This is crookedness.

If you say this, you will remain hungry. Why do you say it?

"No, I need more, please give me more." Why don't you say

that? One who is very simple will say, "Yes, I need. I am

hungry, I want more food, please give me more."

"No, no, no, I do not want, this is enough for me. I am

satisfied." This is käpaöya, crookedness, you are not a

simple-hearted person. You have no simplicity at all.

Suppose a teacher is teaching mathematics to the students.

There are many students in the class. The calibre of the

students is not the same. There are different varieties of

students, some are intelligent and others are dull-headed.

The teacher teaches and asks, "All of you have understood?"

"O yes," they all reply. One dull-headed student does not

understand, however, he does not say, "I don't understand."

He thinks that if I say, "I don't understand," what will the

others think of me? He is such a dull-headed fellow, he does

not understand it when the teacher explains it so nicely. So,

out of shyness or whatever it may be, he says, "Yes, yes, I

understand." Then what will happen? He cannot make

advancement, he cannot gain entrance to the higher

mathematics class. He will fail in the examination. It is a

hindrance. It is a great stumbling block on the path of

perfection. That is käpaöya.

There is one saying in Bengali, näste se ghümtä tänle have

na—you have come to the stage to perform a dance.

Generally the girls or women come to perform dances like

Odissi dance, Manipuri dance, there are so many dance

performances. So you have come to the stage. There are

many onlookers in the audience, who are waiting to see how

you dance. You have to show different postures, mudra. But

if you put a veil over your head on coming to the stage to

dance, what will it be? You cannot perform your dance at all,

you cannot please the audience. You cannot achieve the

success or perfection in your dancing performance. You

have come to dance, so why are you feeling shy and putting

a veil over your head? Take it off and dance freely, then you

will achieve success or perfection in your dance

performance. This is some type of crookedness.

Guru and Gauräìga Never Teach Käpaöya

Guru and Gauräìga never teach this crookedness. They are

not the teachers of crookedness. Mahäprabhu never teaches

this. Mahäprabhu teaches: saralata vaiñëava atva—

"Simplicity is Vaiñëavism". With this mood, develop

simplicity in your heart and you will be able to serve Guru

and Gauräìga. If you have developed some crookedness

(käpaöya) in your heart, you cannot serve Guru and

Gauräìga. Bhaktisiddhänta Sarasvaté Öhäkura has said, "We

are followers of Guru and Gauräìga. Gauräìga Mahäprabhu

has ordered—ämara äjïäya guru haïä tära' ei deça. Whoever

you meet, you speak what Kåñëa has said. Do not

manufacture anything, do not concoct anything. Simply say

what Kåñëa has said. Just repeat it as it is. So I order you to

become a guru—ämara äjïäya guru haïä tära' ei deça—and

you deliver the whole world." So this order has come to my

gurupada.

This order has come to my guru and my guru delivers the

same order to me, so I am doing the work of guru. We

should not cultivate any duplicity in it. We should follow this

order with great simplicity, pure simplicity. We should not

learn this duplicity at all because Guru and Gauräìga do not

teach us this duplicity, they teach us only simplicity. To carry

out the order of Guru and Gauräìga, we can kick out

anything. Day and night, 24 hours we should be engaged in

the loving service of Guru and Gauräìga, cultivating

simplicity in our heart. We should not cultivate any sort of

duplicity, thereby you cannot serve them. A crooked person

may pretend that he is a number one servant of Guru and

Gauräìga, but Guru and Gauräìga know the heart of such a

number one crooked person.

One who is really sleeping, can very easily be awakened, but

one who is pretending to be sleeping cannot be awakened

because he is pretending. If he is really sleeping, he can be

awakened—"Hey, you get up!"—by sound vibration. But

you cannot wake up one who is pretending to be asleep

because he is a crooked person, he is only a pretender. If it is

required to go to hell by following and executing Guru and

Gauräìga's order 'as it is', we are prepared to go to hell, but

we will not practice any sort of duplicity in it. If a crooked

person goes to Brahmaloka, to the planet where Brahmä

stays, still he cannot be delivered! He will fall down from

that position very soon. By cultivating simplicity, if by

chance someone goes to the hell, Guru and Gauräìga will go

to hell to deliver that person because he is a simple-hearted

person.

Patita-pavana

It is said, Guru and Gauräìga—sädhu-guru-mahäjana patita-

pävana kapata-pävana näi—they are deliverers of the

patitas, the most degraded. They are not the deliverers of

the crooked persons, those who have developed duplicity

and crookedness in their heart. Even if they have gone to

Brahmaloka by manipulation, they cannot be delivered.

Those persons who are crooked by nature are speculators.

They speculate on matters and they never follow these

instructions as they are. They add their own deliberation to

it, they twist it. In other words they are speculators, they

never accept the essence.

They only bear the burden. They carry a big burden, big

loads, like an ass. An ass is an animal who carries big loads,

they are beasts of burden. Those who are speculators,

duplicious persons, crooked persons, cannot accept the

essence, sara. They are like beasts of burden. They accept

the unwanted things, they do not accept the essence, sara.

Such persons accept asat (temporary) as sat (eternal) and

sat as asat. Such speculators are duplicious persons. They

cannot understand what is good and what is bad because

they are speculators. They never follow the instructions of a

sädhu-guru-mahäjana in a simple way. They make that which

is very simple, crooked. They make it very difficult. The

simple way is there, so why are they adopting a crooked

way, a zig-zag way? Adopt the simple way! But they adopt a

zig-zag way and avoid the simp1e way because they are not

simple hearted persons, they are crooked persons by nature.

So they cannot get perfection at all. This is a great

hindrance, a great stumbling block on this path of

perfection.

Accept the Essence

There is one story. Generally this story is told by

Bhaktisiddhänta Sarasvaté Öhäkura Mahäräja, by which he

teaches this simplicity and duplicity.

There are family priests or family gurus who are not bona

fide gurus. One example is Çukräcärya, he was a family

priest or guru of the demons. Çukräcärya advised Bali

Mahäräja, "Do not give dhana (wealth) to Vämanadeva, He

will take away everything from you." But Bali Mahäräja was

a mahäjana, a devotee, and he rejected that guru. So such

gurus are there, family gurus.

The father is guru, then the son becomes guru, and then his

son. By a hereditary process they become guru, so-called

gurus, but they are not bona fide gurus. By being a guru,

they maintain their family on pranäma and pranämé. They

want two things: pranäma, daëòavat—obeisances, and

pranämé—money. We have a pranämé box. Someone will

came to the temple, offer pranäma and put some money in

that box, it is a pranämé box. That is Vedic etiquette.

If you come to the temple and if you come to meet a sädhu,

have darçana of a sädhu, you should not come empty

handed, you must come with some presentation to give;

patraà puñpaà phalaà toyaà, yo me bhaktyä prayacchati

(Bhagavad-gétä 9.26). That is what Kåñëa has said. You may

come with some fruit, a flower, some water or a tulasé leaf,

some money, some presentation, but you should not come

empty handed to the temple to have the darçana of the Lord

or darçana of a sädhu. This is Vedic etiquette. People come

to the temple with some presentation; offer pranäm and put

pranämé in that box.

So these family gurus go to the houses of their disciples

once a year to get pranäma and some pranämi. Guru

Mahäräja has come, the disciple pays daëòavat, arranges a

nice place for his guru's stay for one day and prepares nice

prasäda for him and gives some money. It is his yearly due,

he has to pay it.

Such a guru once went to the house of his disciple and the

disciple prepared nice food for him. The guru ate it, then

after that the disciple, showing guru-bhakti, came with

haritaki. It is a nice medicine, it has much benefit. If you take

it regularly it will purify your blood, it will make your

digestive system very well. Three phala, three fruits—

harétaké, baòa, amla—are very useful in the ayur-veda.

Harétaké is useful. Do not chew pän, that is forbidden. That

is an intoxicant, it comes under intoxication, pän. Though we

offer pan to the Lord, we should not take it. With that logic,

many say, "O, you offer this to the Lord, why shouldn't we

take it?" The sahajiyäs take it, but it is forbidden for us.

Kåñëa is all powerful, He can take pän, betel, but we should

not take it, it is forbidden for us. We have no strength, no

power to digest it or to counteract it's intoxicating effect. So

it is forbidden, but harétaké is useful.

So he came with the harétaké. Then the guru said, "Alright,

take out the unnecessary things and please give me the

necessary part." That means, guru says just peel it. So that

çiñya, disciple, who is a speculator, a crooked person,

thought, "O, the upper portion of the harétaké is

unnecessary and the inner portion is necessary." So he

threw out the upper portion, the skin portion, and gave the

inner portion, the hard seed, to the guru. In harétaké, the

outer skin is necessary. The inner portion, the seed, is

unnecessary, that should be thrown out, but he did the

reverse. He is a speculator, he is bhäravähi sära hi näi. He

never accepts the essence, but he accepts the unnecessary

things. The guru could not enjoy that harétaké and said,

"You are such an unintelligent fellow, don't you know, the

inner portion, the hard nut, is unnecessary and the outer

portion, the skin, is necessary."

The next day after the guru had taken food, that so-called

guru-bhakta, disciple, brought a cardamon pod and thought

of yesterdays event. "O, this inner portion is unnecessary,

this outer portion is necessary, guru has taught this thing."

So he threw out the inner portion of the cardamon and

brought the outer portion and offered it to the guru.

Patitya and Käpaöya

So those who are speculators, crooked persons, kapati, they

only speculate. They will not accept things 'as it is'. They

never accept the essence, sara. They accept vastu as avastu

and avastu as vastu, sat as asat and asat as sat, real as unreal

and unreal as real. Therefore sädhu, guru and mahäjanas,

have said that one who is very serious, very eager to achieve

perfection in his human birth, which is kåñëa-bhakti, to get

Kåñëa, should be very simple. He should cultivate simplicity.

"Simplicity is Vaiñëavism". Those who are real sädhus,

Vaiñëavas, are simple by nature. They are not crooked at all.

This crookedness, käpaöya, is a great hindrance on this path

of perfection. This is a sort of disease—patitya and käpaöya.

One who is a crooked person, who has developed

crookedness, even becomes envious towards the doctor

who has come to cure him. He becomes envious of the

doctor, so his disease is incurable.

Çréla Jéva Gosvämé has written in his Bhakti-sandarbha

about this patitya and käpaöya. Jéva Gosvämé says that

there are many persons who pretend themselves to be very

devotional, but in their heart there is great crookedness.

Outwardly they pay daëòavats, like a rod they fall down

from a long distance, but in their heart they are very

crooked, they have no respect at all. They criticize the

sädhus, äcäryas, gurus, Vaiñëavas, but outwardly they pay

daëòavat as if they are very humble and have a very

devotional attitude. They act like this. They offer worship

also, but in their heart there is great duplicity.

Jéva Gosvämé has also said in his Bhakti-sandarbha that they

cannot make any advancement on this path of perfection.

Such persons take to karma, jïäna, yoga, tapasya, tyäga, niti,

morality. They speak about morality, renunciation and

detachment. They speak about penance, jïäna, yoga, all

these things, and they practice externally something also.

They pose themselves as very moral persons, but in the

heart they are very crooked. Such hardness is in their heart.

Outwardly they pay daëòavat and offer worship to sädhu,

guru, but they are very keen to find faults of that sädhu,

guru, Vaiñëava.

A Great Stumbling Block

Jéva Goswämi Prabhu has said, one who is really sleeping

can be very easily awakened by sound vibration, but one

who is pretending to be asleep cannot be woken up because

he is pretending. He is such a crooked person. Therefore we

say, sädhu-guru-mahäjana patita-pävana kapata-pävana näi.

They are deliverers of the distressed—patitas, but they are

not deliverers of these crooked persons—kapata-pävana

näi. Those who leave such sädhu, gurus and go anywhere

else, due to this crookedness, cannot be delivered. They

cannot achieve perfection in their life. Your feet are fixed

here on this ground and if by chance your feet slip, only this

ground will give you shelter, nothing else. So if by chance

you have slipped up from the lotus feet of this guru, only

that guru will you shelter, no other Vaiñëava sädhu will give

you shelter.

Those who are crooked persons, who develop such

crookedness in their heart, who pose themselves to be very

humble and the followers of sädhu-guru, leave such sädhu-

guru and go somewhere else to take shelter. But they should

understand that no one can give them shelter, only that

guru. That ground from which his foot has slipped up gives

shelter. A bona fide guru should not be rejected.

If he leaves that guru, quits that guru and goes somewhere

else, to take shelter of another guru-sädhu, he should

understand that no one can give him shelter. Only from

where his foot has slipped up can give him shelter! He has

committed an offence and his offence cannot be

counteracted or destroyed, unless he comes back and seeks

shelter there. No one can give him shelter, only that guru or

Vaiñëava can give him shelter. So it is said, if your foot has

slipped up from this ground, no other place will give you

shelter. Only this ground will give you shelter from which

your foot has slipped up. Jéva Gosvämé has quoted this in

Bhakti-sandarbha. No one else can give you shelter, no one

else can protect you, only that guru-sädhu will give you

shelter and protect you. If you are really intelligent and a

really simple hearted person, you can understand it and you

will come back. If you are a crooked person, you cannot

understand this thing, so you will go somewhere else to take

shelter, but no one can give you shelter. Perhaps if someone

gives you shelter, you may think that it is shelter, but that is

not real shelter at all. You cannot make any advancement in

this devotional path. You cannot achieve the perfection in

this life. Rather, as a result of that great offence you have

committed, you will fall down and go to hell, definitely!

Unless you come back, you must be entrapped by this

crookedness. It is crookedness, käpaöya, nothing else. So

Jéva Gosvämé Prabhu has discussed this in Bhakti-

sandarbha, how this käpaöya, crookedness, is a great

stumbling block, a great hindrance on the path of devotional

service.

This verse says, "Demons are by nature crooked like snakes.

Therefore to distribute a share of nectar to the demons was

not at all feasible since this would be as dangerous as

supplying milk to a snake."

If you give milk to a snake, you will only enhance his poison,

nothing else. So, considering this, the Supreme Personality

of Godhead, Acyuta, did not deliver a share of nectar to the

demons because they are such crooked persons, more

crooked than snakes. A snake can be controlled by mantra

and auñadhi (medicine/drugs), but a crooked person cannot

be controlled even by mantra or auñadhi. They are more

crooked than snakes. Therefore it is said, sädhu, guru,

Vaiñëava are patita-pävana, not kapaöa-pävana. They are not

the deliverers of the crooked persons, they are deliverers of

the really distressed persons. If a person who is crooked, by

manipulation occupies a higher position or goes to the

planet where Brahma lives, still he cannot be delivered. He

will fall down from that position and cannot be delivered.

But if simple hearted person goes to hell by chance, then

sädhu, guru, Vaiñëava will go to hell to deliver him.

Therefore we say, sädhu-guru-vaiñëava patita-pävana

kapata-pävana näi—they are not the deliverers of duplicious

persons, crooked persons, they are the deliverers of the real

distressed and most degraded persons—provided that they

are simple.

Then the question may be asked, "But why is it that people

take to this crookedness, why are they not becoming

simple? Why will you find this crookedness in a Vaiñëava

community?" Therefore sädhu, çästra, mahäjanas and the

äcäryas say, "To be a Vaiñëava, you must give up your

crookedness and become simple."

Name, Fame and Prestige—an Incurable Disease

Also, in a Vaiñëava community you will find that this

crookedness, käpaöya, is going on, no simplicity at all. It is

politics, it is crookedness. They are after name, fame and

prestige. Only for that reason they cultivate this

crookedness, käpaöya. They pose themselves as Vaiñëavas,

but they are not real Vaiñëavas. Vaiñëava-äcäryas have said,

vaiñëavera pratiñöhä çükarera biñöhä—that is the stool of a

hog. Bhaktivinode Öhäkura and Raghunätha däsa Gosvämé

have said this and they never run after name, fame and

prestige. One who is a real Vaiñëava, he will never run after

it. But all are running after this by cultivating crookedness.

How can they get labha, püjä, pratiñöhä—worship from

others, and occupy a superior position?

They cannot understand that they have been infected by an

incurable disease. They have given up kanaka and käminé—

gold and women, but they have not given up this pratiñöhä,

name and fame.

Pratiñöhä, the Stool of a Hog

In the Hari-bhakti-viläsa, Çréla Sanätana Gosvämé has said,

"One may give up kanaka and käminé—gold and women,

but it is very difficult to give up this pratiñöhä." Sanätana

Gosvämé says, vaiñëava pratiñöhä çükarera biñöhä—

pratiñöhä, it is the stool of a hog. He has given up

everything, his family, his home, all his material

relationships, given up money, given up his wife, women,

but he has not given up this 'pratiñöhä'. This "pratiñöhä

biñöhä"—the stool! The mahäjanas, the Vaiñëava-äcäryas

like Bhaktivinode Öhäkura, Raghunätha däsa Gosvämé,

Sanätana Gosvämé, have said, it is the stool of the hog. Stool

is an unnecessary thing, it should be rejected. Nobody

accepts stool. It is rejected stuff, very bad, impure. But those

who are hogs and dogs, they accept this stool. They think

this is very nice and it is to be accepted. Those who are so-

called renounciate, have given up everything, they say,

artham anarthaà bhävaya nityaà*—"This money, artha, is

the cause of all anartha, so we have given it up." They say

that they have given up everything: their wife, their son,

their family, relatives, but they have not given up this pride

that "I have given up everything!" Such pride is there. In this

world you will find, beginning from a boy to an old man,

that all are running after this pratiñöhä—name, fame and

prestige. Many examples are there because thereby you will

achieve fame and that fame will be immortal. Though we

die, still that fame will be there, our names will be written in

the history books. Therefore you will find that the students

are labouring so hard—how to come out successful in the

examination—so a little fame will come. Those who are

expert swimmers, they are swimming the English Channel or

Atlantic Ocean and think, "I will swim!" "If I will drown, still

my name will be recorded in history." They are so mad after

this name and fame—pratiñöhä—they are not even afraid of

their death. Some are doing mountaineering, climbing to the

highest peak of the Himalayas—Mt. Everest. They may die

by chance, but still they think, "My name will be written in

the history books as such a great mountaineer." This is

pratiñöhä. It is very difficult to give up.

A "Great" Renounciate

You will also find in this community of holy men, sädhu-

samaja, sädhu community, that one poses oneself to be a

renunciate. He has only one kaupéna, nothing else. Some

only use the bark of the tree as clothing, such great

renunciates. He never stays in one place for more than one

day, he moves about because, "I will develop some

attachment to this place." Every day he goes out and gets

some mädhukaré (begging door to door for a little rice or a

chapati). He is wondering there in the jungle of Våndaväna

and Vrajabhumi, getting mädhukaré, such a great

renunciate, but has not given up this pride that "I am a great

renunciate!" He never builds a cottage for himself. He stays

anywhere, under a tree. Outwardly he has become very

niskiïcana or akiïcana, a great renunciate. Therefore

Sanätana Gosvämé has said, "One may give up kanaka and

käminé, one may give up everything, but it is very difficult to

give up this pratiñöhä-biñöhä." Only for this, a man becomes

crooked, intolerant and envious. In this material platform it

is quite natural that one becomes envious, "Oh, he is making

advancement. He is becoming more wealthy than me. He is

occupying a greater position than me." So man becomes

envious and a plan is made to pull him down in the political

field. Political enviousness is there, political murder is there.

This is enviousness, it is all crookedness. You will find in this

sädhu-samaja also that if someone is making some nice

advancement on the spiritual path, then one who is a real

sädhu will say, "Yes, yes, he is making some nice

advancement." But one who is not a real sädhu, who is a

crooked person, just posing himself as a Vaiñëava-sädhu,

cannot tolerate it. He becomes intolerable when he hears

this. As if a sharp arrow has pierced into his heart when he

hears that. "O such and such is making advancement." It is

very difficult to hear and tolerate it. It is intolerable. But this

is not at all appreciated. Çrémad-Bhagavatam says:

nirmatsaräëäà satäà vedyaà. Dharmaù projjhita-kaitavo 'tra

paramo nirmatsaränäà satäà vedyaà västavam atra vastu

çévadaà täpa-trayonmülanam. "Completely rejecting all

religious activities which are materially motivated, this

Bhägavata Puräëa propounds the highest truth, which is

understandable by those devotees who are fully pure in

heart. The highest truth is reality distinguished from illusion

for the welfare of all. Such truth uproots the threefold

miseries." That Vaiñëava, bhakta, who is not envious, can

understand this bhägavata-tattva. One who is envious,

though he has come to the society of Vaiñëavas and follows

the path of the Vaiñëavas, cannot understand this tattva—

paramo nirmatsaräëäà satäà vedyaà—and cannot make any

advancement on the spiritual path.

If a real sädhu and Vaiñëava sees or hears that such and such

bhakta, devotee, is making advancement, then he becomes

joyful. "Yes, yes, he is making advancement!" He becomes

joyful. But if instead of becoming joyful he becomes envious

and it becomes very intolerable on his part to hear such

things, then this is käpaöya—crookedness.

Käpaöya is the Paramour of Pratiñöhä

Therefore in Manaù-çikñä, Çré Raghunätha däsa Gosvämé

has said

pratiñöhäçä dhåñöä çvapaca-ramaëé me hådi naöet

kathaà sädhu-premä spåçati çucir etan nanu manaù

sadä tvaà sevasva prabhu-dayita-sämantam atulaà

yathä täà niñkäsya tvaritam iha taà veñayati saù

"O mind, how can pure divine love appear in my heart as

long as the shameless dog-eating outcaste woman of the

desire for prestige is audaciously dancing there? Therefore,

always remember and serve the immeasurably powerful

commanders of the army of Çré Kåñëa, the beloved

devotees of the Lord. They will at once banish this outcaste

woman and initiate the flow of immaculate vraja-prema in

your heart." (Çloka 7)

Based on this verse, Bhaktivinode Öhäkura has written a

poem called Saìgita. He says that if you can become free

from this käpaöya, crookedness, then you can adopt this

path of prema. Otherwise, if there is käpaöya, crookedness,

in your heart, you cannot tread the path of prema.

That is the goal of our human life. The supreme perfection

of human life is to achieve kåñëa-prema. Raghunätha däsa

Gosvämé and Bhaktivinode Öhäkura have both said that. if

you are serious and eager to achieve this goal, then you

must give up käpaöya, crookedness, immediately, otherwise

you cannot achieve this goal, kåñëa-prema.

This Manah-çikñä is saying to the stupid mind: "Oh mind,

stupid mind, you listen to me, my confidential instruction:

pratiñöhäçä dhåñöä çvapaca-ramaëé me hådi naöet

kathaà sädhu-premä spåçati çucir etan nanu manaù

If you run after this pratiñöhä, this is biñöhä, the stool of a

hog and a shameless cäëòäliné. As long as this shameless

cäëòäliné is dancing in your heart, you cannot tread this

path of devotional service at all. This käpaöya is the

paramour of pratiñöhä. As long as this desire for pratiñöhä

is there in your heart, you cannot give up käpaöya because

käpaöya is its paramour. That is said. You cannot be freed

from this käpaöya at all, as long as this pratiñöhä is there.

Pratiñöhä is a shameless cäëòäliné.

Therefore the instruction is that one who is very serious and

eager to achieve this ultimate goal, the supreme goal of

human life, this kåñëa-prema, should immediately give up

this käpaöya, crookedness.

Unconditional Surrender

How can you give it up? You should humbly surrender.

Unconditionally surrender unto the lotus feet of Guru and

Gauräìga. One who is very dear to Guru and Gauräìga

immediately surrenders, with a simple heart. Surrender unto

that Vaiñëava sädhu and serve him, please him. So, by his

mercy you will be freed from this shameless cäëòäliné and

käpaöya, otherwise you cannot free yourself from this.

Bhaktivinode Öhäkura cries and says, "When will that day

come that I will be freed from all these things and get

Rädhä-Kåñëa prema-dhana?"

TAS 5: A Society without Envy

Chapter five - A Society without Envy

guëädhikän mudaà lipsed

anukroçaà guëädhamät

maitréà samänäd anvicchen

na täpair abhibhüyate

"Every man should act like this: when he meets a person

more qualified than himself, he should be very pleased;

when he meets someone less qualified than himself, he

should be compassionate toward him; and when he meets

someone equal to himself, he should make friendship with

him. In this way one is never affected by the threefold

miseries of this material world."

Generally when we find someone more qualified than

ourselves, we become envious of him; when we find

someone less qualified, we deride him; and when we find

someone equal we become very proud of our activities.

These are the causes of all material tribulations. The great

sage Närada therefore advised that a devotee should act

perfectly. Instead of being envious of a more qualified man,

one should be jolly to receive him. Instead of being

oppressive to a less qualified man, one should be

compassionate toward him just to raise him to the proper

standard. And when one meets an equal, instead of being

proud of one's own activities before him, one should treat

him as a friend. One should also have compassion for the

people in general, who are suffering due to forgetfulness of

Kåñëa. These important functions will make one happy

within this material world. (Çrémad-Bhägavatam 4.8.34)

Follow the Path of the Mahäjanas

täte chaya darçana haite 'tattva' nähi jäni

'mahäjana' yei kahe, sei 'satya' mäni

"By studying the six philosophical theories, one cannot

reach the Absolute Truth. It is therefore our duty to follow

the path of the mahäjanas, the authorities. Whatever they

say should be accepted as the supreme truth." (Cc. Madhya

25.56)

The six philosophies are:

1) Mimämsaka philosophy, 2) Atheistic Säìkhya philosophy,

3) Nyäya philosophy, 4) Mäyävädé philosophy, 5) Followers

of Pataïjali, the practice of räjä-yoga; and 6) Philosophy of

Vyäsadeva, the compiler of the Vedänta-sütra.

It should be understood that the first five philosophies

reject the predominance of the Supreme Personality of

Godhead and strive to establish their own philosophical

theories. However, Çréla Vyäsadeva wrote the Vedänta-

sütra, and taking the essence of all Vedic wisdom, he

established the supremacy of the Supreme Personality of

Godhead. The ultimate goal of studying all the Vedic

literature is the acceptance of Kåñëa as the Supreme

personality of Godhead. This can only be done under the

guidance of a mahäjana—an empowered äcärya!

tarko 'pratiñöhaù çrutayo vibhinnä

näsäv åñir yasya mataà na bhinnam

dharmasya tattvaà nihitaà guhäyäà

mahäjano yena gataù sa panthäù

"Dry arguments are inconclusive. A great personality whose

opinion does not differ from others is not considered a great

sage. Simply by studying the Vedas, which are variegated,

one cannot come to the right path by which religious

principles are understood. The solid truth of religious

principles is hidden in the heart of an unadulterated self-

realized person. Consequently, as the çästras confirm, one

should accept whatever progressive path the mahäjanas

advocate."

(Mahäbhärata, Vana-parva 313.117)

What the mahäjanas say is the truth, satya. Mahäjano yena

gataù sa panthäù. The mahäjanas have shown us the path

and we have to tread that path. We have to follow the

footprints of the mahäjanas. There is no need of

manufacturing some new path. The path has already been

shown by the mahäjanas.

The Dealings of a Vaiñëava

This is mahäjana-väkya. Närada Muni is a mahäjana. Närada

Mimi instructs Dhruva Mahäräja how one should be happy

and how one will never be affected by the threefold

material miseries, the miseries of the material world. The

teaching is how we should behave and how we should deal

with others. "Every man should act like this: when he meets

a person more qualified than himself, he should be very

pleased; when he meets someone less qualified than

himself, he should be compassionate toward him; and when

he meets someone equal to himself, he should make

friendship with him. In this way one is never affected by the

threefold miseries of this material world." These are the

dealings of a Vaiñëava. One who is a Vaiñëava deals like this

with others, but if he is not a Vaiñëava, he behaves in an

contrary manner. As Prabhupäda has said in his purport:

"Generally when we find someone more qualified than

ourselves, we become envious of him; when we find

someone less qualified, we deride him; and when we find

someone equal we become very proud of our activities.

These are the causes of all material tribulations." What

Närada Muni has said here is the behavior of a Vaiñëava,

especially a madhyama-adhikäri Vaiñëava.

Kaniñöha, Madhyama and Uttama-adhikäri

A madhyama-adhikäri Vaiñëava behaves like this:

içvare tad-adhénesu

bäliçeñu dviñatsu ca

prema-maitri-kåpopekñä

yaù karoti sa madhyamaù

"An intermediate or second-class devotee, called

madhyama-adhikäri, offers his love to the Supreme

Personality of Godhead, is a sincere friend to all the

devotees of the Lord, shows mercy to ignorant people who

are innocent and disregards those who are envious of the

Supreme Personality of Godhead." (Çrémad-Bhägavatam

11.2.46)

çrémad-bhägavataà pramäëam amalaà premä pum-artho

mahän

çré-caitanya-mahäprabhor matam idaà taträdaräù na paraù

This is the opinion of Çré Caitanya Mahäprabhu, çrémad

bhägavatam pramäëam amalaà. That the Çrémad-

Bhägavatam is the spotless proof. Premä pum-artho mahän,

and we accept it because prema-bhakti-tattva has been

described in the Çrémad-Bhägavatam.

bhägavata ye nä mäne, se—yavana-sama

tära çästä äche janme-janme prabhu yama

"That person who has no regard for Çrémad-Bhägavatam is

the same as a yavana, an untouchable heathen. He will be

punished life after life by Yamaräja." (Çré Caitanya-

bhägavata, Ädi 2.39)

One who does not accept Bhägavata is a mleccha and a

yavana. He is to be punished by Yamaräja not for one life,

janme-janme, life after life. So we should accept this. These

are the dealings of a madhyama-adhikäré:

éçvare tad-adhéneñu

bäliçeñu dviñatsu ca

prema -maitré-kåpopekñä

yaù karoti sa madhyamaù

"One who develops love for éçvara, love for the Supreme

Lord Kåñëa; who develops friendship with equals, who

develops friendship with Vaiñëavas; who becomes

compassionate or merciful towards an ignorant fool and one

who ignores an offender is a madhyama-adhikäré" (Çrémad-

Bhägavatam 11.2.46)

Bhaktivinode Öhäkura, a great äcärya in our Gaudiya

Vaiñëava line, has said in his Hari-näma Cintämaëi:

kåñëa prema, kåñëa bhakte maitré-ärcaraëa

bäliçete kåpä, ära dveñé-upekñaëa

karilena madhyama-bhakta çuddha-bhakta hana

kåñëa-näme adhikära karena arjana

"One who has love for Kåñëa, who makes friends with the

devotees, who shows mercy to the neophytes and ignorant

people, and who avoids the envious is a madhyama-bhakta

and is considered a pure devotee, a çuddha-bhakta. He is

qualified to chant the holy name of Kåñëa."

Now we will describe the kaniñöha-adhikäré:

arcäyäm eva haraye

püjäà yaù çraddhayehate

na tad-bhakteñu cänyeñu

sa bhaktaù präkåtaù småtaù

"A devotee who faithfully engages in the worship of the

Deity in the temple but does not behave properly toward

other devotees or to the people in general is called a

präkåta-bhakta, a materialistic devotee. He is to be

considered in the lowest position." (Çrémad-Bhägavatam

11.2.47)

Who is a kaniñöha-adhikäré? One who offers worship to

Lord Hari in His arcä-vigraha according to laukika-çraddhä,

not çästriya-çraddhä. It is a question of çraddhä, faith. There

are two types of çraddhä; one is çästriya-çraddhä (faith in

sädhu, guru and çästra) and the other is laukika-çraddhä

(faith in what the common people say). One should develop

çästriya-çraddhä, not laukika-çraddhä. One who has not

developed çästriya-çraddhä but has developed laukika-

çraddhä and offers worship to Lord Hari in His arcä-vigraha

form is a neophyte, a kaniñöha-adhikäré. Na tad-bhakteñu

cänyeñu sa bhaktaù präkåtaù småtaù. A kaniñöha-bhakta

does not pay respect to hari-bhaktas (devotees of the Lord)

and does not become compassionate toward other living

entities in whom Lord Hari resides.

Then who is an uttama-bhakta, an uttama-adhikäri?

sarva-bhüteñu yaù paçyed

bhagavad-bhävam ätmanaù

bhütäni bhagavaty ätmany

eña bhägavatottamaù

"The most advanced devotee sees within everything the soul

of all souls, the Supreme Personality of Godhead, Çré Kåñëa.

Consequently he sees everything in relation to the Supreme

Lord and understands that everything that exists is eternally

situated within the Lord." (Çrémad-Bhägavatam 11.2.45)

sthävara-jaìgama dekhe, nä dekhe tära mürti

sarvatra haya nija iñöa-deva-sphürti

"The maha-bhägavata, the advanced devotee, certainly sees

everything mobile and immobile, but he does not exactly

see their forms. Rather, everywhere he immediately sees

manifest the form of the Supreme Lord." (Cc. Madhya 8.274)

This is an uttama-adhikäré. He sees moving and nonmoving,

sthävara-jaìgama, but he never sees the outward form. What

does he see? Sarvatra sphürti iñöa, he sees his iñöa, his most

beloved Deity, Kåñëa. Everywhere he sees, sarvatra haya nija

iñöa-deva-sphürti. That is the one who is completely Kåñëa

conscious. Who is completely Kåñëa conscious? What is

complete Kåñëa consciousness? Kåñëa said that in the

Bhagavad-gétä:

yo mäà paçyati sarvatra

sarvaà ca mayi paçyati

tasyähaà na praëaçyämi

sa ca me na praëaçyati

(Bhagavad-gétä 6.30)

One who sees Me everywhere and sees everything in Me, he

is completely Kåñëa conscious, tasyähaà na praëçyämi sa ca

me na praëaçyati. I am never out of his sight, he is never out

of My sight. He sees Me, I see him. This is complete Kåñëa

consciousness.

That is an uttama-adhikäré—sthävara-jaìgama dekhe, nä

dekhe tära mürti, sarvatra haya nija iñöa-deva-sphürti. He

sees moving and nonmoving entities and never sees the

outward form. He sees iñöa, his most beloved deity Lord

Kåñëa, who is there in the heart and everywhere. That is an

uttama-adhikäré. Then there is bhägavata-uttama. Who is a

bhägavata-uttama?

Bhagavata-uttama

visåjati hådayaà na yasya säkñäd

dharir avaçäbhihito 'py aghaugha-näçaù

praëaya-raçanayä dhåtäìghri-padmaù

sa bhavati bhägavata-pradhäna uktaù

"The Supreme Personality of Godhead is so kind to the

conditioned souls that if they call upon Him by speaking His

holy name, even unintentionally or unwillingly, the Lord is

inclined to destroy the innumerable sinful reactions in their

hearts. Therefore, when a devotee who has taken shelter of

the Lord's lotus feet chants the holy name of Kåñëa with

genuine love, the Supreme Personality of Godhead can

never give up the heart of such a devotee. One who has thus

captured the Supreme Lord within his heart is to be known

as bhägavata-pradhäna [bhägavata-uttama], the most

exalted devotee of the Lord." (Çrémad-Bhägavatam 11.2.55)

This means that by uttering the name of Hari all sinful

reactions are destroyed. When Hari is bound up in the heart

of a Vaiñëava—praëaya-raçanayä—by the rope of love, then

Lord Hari never leaves the heart of such a Vaiñëava. That

Vaiñëava is a bhägavata-uttama.

In Caitanya-caritamåta, Kaviräja Gosvämé has presented

these three types of Vaiñëavas:

çraddhävän jana haya bhakti-adhikäré

‘uttama’, ‘madhyama’, ‘kaniñöha’—çraddhä-anusäré

"A faithful devotee is a truly eligible candidate for the loving

service of the Lord. According to one's faith, one is classified

as a topmost devotee, an intermediate devotee or an

inferior devotee." (Cc. Madhya 22.64)

çästra-yuktye sunipuëa, dåòha-çraddhä yäìra

'uttama-adhikäré' sei täraye saàsära

"One who is expert in logic, argument and the revealed

scriptures and who has firm faith in Kåñëa is classified as a

topmost devotee. He can deliver the whole world." (Cc.

Madhya 22.65)

çastra-yukti nähi jäne dåòha, çraddhävän

'madhyama-adhikäré, sei mahä-bhägyavän

"One who is not very expert in argument and logic based on

revealed scriptures but who has firm faith is considered a

second-class devotee. He also must be considered most

fortunate." (Cc. Madhya 22.67)

yähara komala çraddhä, se 'kaniñöha' jana

krame krame teìho bhakta ha-ibe 'uttama'

"One whose faith is soft and pliable is called a neophyte, but

by gradually following the process, he will rise to the

platform of a first-class devotee." (Cc. Madhya 22.69)

Kaviräja Gosvämé has said here: çraddhävän jana haya

bhakti-adhikäré ‘uttama’, ‘madhyama’, ‘kaniñöha’—çraddhä-

anusäré. According to one's çraddhä (faith) one becomes an

uttama, madhyama or kaniñöha.

Develop Çästriya Çraddhä

That person who has not developed çästriya-çraddhä, but

has developed only laukika-çraddhä, his çraddhä, faith, is

weak:

'çraddhä'-çabde—viçväsa kahe sudåòha niçcaya

kåñëe bhakti kaile sarva-karma kåta haya

"By rendering transcendental loving service to Kåñëa, one

automatically performs all subsidiary activities. This

confident, firm faith, favourable to the discharge of

devotional service is called çraddhä." (Cc. Madhya 22.62)

This is çraddhä. This is çästriya-çraddhä, 'çraddhä'-çabde—

viçväsa kahe sudåòha niçcaya. Çraddhä means viçväsa—

faith; sudåòha—very strong faith, unflinching faith. Faith in

what? Faith in sädhu-çästra-guru, faith in Kåñëa. This is

'çraddhä'-çabde—viçväsa kahe sudåòha niçcaya, kåñëe

bhakti kaile sarva karma kåta haya, this is faith. If someone

develops kåñëa-bhakti, all work is finished, all his activities

are finished. That is kåñëe bhakti kaile sarva karma kåta

haya. Nothing is left out. This is çraddhä, 'çraddhä'-çabde—

viçväsa kahe sudåòha niçcaya, kåñëe bhakti kaile sarva-

karma kåta haya, faith in this statement. If someone

develops kåñëa-bhakti, all his activities are finished, all his

work is finished. Nothing is left out. Just place faith in this

statement—this is çraddhä.

yähära komala çraddhä, se' kaniñöha' jana

krame krame teìho bhakta ha-ibe 'uttama'

Whose çraddhä is weak? That person who has not developed

çästriya-çraddhä, only laukika-çraddhä, he is 'kaniñöha' jana,

he is a neophyte. If he associates with more elevated

Vaiñëavas, hears from them and places firm faith in their

words, then gradually he will make advancement and

ultimately also he will become an uttama-adhikäré.

Then what is çästriya-çraddhä and what is laukika-çraddhä?

Çästriya-çraddhä means what are the çästriya siddhantas.

Especially the Çrémad-Bhägavatam is the essence of all

Vedas, all Upaniñads.

sarva-vedänta-säraà hi

çré-bhägavatam iñyate

tad-rasämåta-tåptasya

nänyatra syäd ratiù kvacit

"Çrémad-Bhägavatam is declared to be the essence of all

Vedänta philosophy. One who has felt satisfaction from its

nectarean mellow will never be attracted to any other

literature." (Çrémad-Bhägavatam 12.13.15)

This Çrémad-Bhägavatam is the essence of all the Vedas,

Vedäntas and Upaniñads. Therefore one who has unflinching

faith in what is said, in the teachings that are given in the

Çrémad-Bhägavatam, that is çästriya-çraddhä. Çréla Jéva

Gosvämé has put emphasis on çästriya-çraddhä. One should

develop çastriya-çraddhä, not laukika-çraddhä. One who is a

neophyte devotee, a kaniñöha-adhikäré, has only laukika-

çraddhä, not çastriya-çraddhä

Laukika-çraddhä means that he believes or puts faith in the

words of materialistic persons, materialistic scientists and

philosophers. He has not developed faith in the words of the

sädhus, Vaiñëavas and mahäjanas. He has not developed

faith in the äcäryas. As for example people here in this

locality say, "O, there is a ghost, there is a ghost in that

tree." One who comes here, he hears from them and he then

says, "O, the people say that there is a ghost." This is laukika-

çraddhä. So when he is passing in this area and the

electricity is off, there is darkness, so he sees something, as

if someone is standing there wearing white cloth. What does

he say? "O yes! There is a ghost. Yes, a ghost is there."

Because he has heard it from these people, he says that a

ghost is there, but in reality it is an old dead tree. This is

laukika-çraddhä. So when the electricity comes on, he sees,

"O, what is this? O, it is a dead tree. It looks white but they

say it is a ghost." This is laukika-çraddhä. We should not

develop laukika-çraddhä. We have to develop çästriya-

çraddhä. Unless you develop çästriya-çraddhä and unless

you deal in this way, which Närada Muni has instructed here,

you will be affected by the threefold miseries of this

material world. You will never be happy at all. There are six

types of offenders and the Skanda Puräëa has said that they

all fall down and go to Raurava, naraka [hell]:

nindäà kurvanti ye müòhä vaiñëavänäà mahätmanäm

patanti pitåbhiù särdhaà mahä-raurava-saàjïite

hanti nindati vai dveñöi vaiñëavän näbhinandati

krudhyate yäti no harñaà darçane patanäni ñaö

"A fool who blasphemes Vaiñëavas goes to the worst kind of

hell along with generations of his ancestors. One who kills a

devotee, as well as one who blasphemes devotees, or one

who is envious of devotees, or one who fails to offer

obeisances to Vaiñëavas upon seeing them, or one who

becomes angered at a Vaiñëava, or who does not become

joyful upon seeing a Vaiñëava—these six classes of men are

all considered to be candidates for falling down to hell."

There are six types of offenders:

No. 1: Those who try to kill a Vaiñëava.

No. 2: Those who blaspheme a Vaiñëava.

No. 3: On Seeing a Vaiñëava one does not pay pranäma,

obeisances.

No. 4: One who gets angry with a Vaiñëava.

No. 5: One who develops enmity toward a Vaiñëava.

No. 6: One who does not become jolly on seeing a Vaiñëava.

Here Prabhupäda has said, "Instead of being envious of a

more qualified man one should be jolly to receive him."

Instead of becoming jolly he becomes envious and covers his

face. He is an offender. So these are the six types of

offenders who fall down to Mahäraurava, naraka.

Çré1a Prabhupäda formed this Society of Kåñëa

Consciousness. This is a society of Vaiñëavas. Why did he

form this Society of Kåñëa Consciousness? Because those

who join this society, those who will be a member of this

society should develop complete Kåñëa consciousness. The

opportunity is given here for one to develop complete

Kåñëa consciousness

Kåñëa Keeps Himself Hidden

yo mäà paçyati sarvatra

sarvaà ca mayi paçyati

tasyähaà na praëäçyämi

sa ca me na praëaçyati

This is complete Kåñëa consciousness. Kåñëa says, one who

sees Me everywhere—sthävara-jaìgama dekhe, nä dekhe

tära mürti, sarvatra haya nija iñöa-deva-sphürti—he sees

moving and non-moving, he never sees the outward form.

He sees iñöa, his most beloved Deity, Kåñëa, everywhere.

Sarvatra haya nija iñöa-deva-sphürti, everywhere, yähäì

netra paòe tähäì dekhaye ämäre, wherever he looks, he sees

Kåñëa. Who is such a person?

bhakta ämä preme bandhiyäche hådaya-bhitare

yähän netra paòe tähäì dekhaye ämäre

"A highly elevated devotee can bind Me, the Supreme

Personality of Godhead, in his heart by love. Wherever he

looks, he sees Me and nothing else." (Cc. Madhya 25.127)

That bhakta, that devotee, who has bound Me up in his heart

with the rope of love, yähän netra paòe tähäì dekhaye

ämäre. Such a bhakta—yähän netra paòe tähäì dekhaye

ämäre—wherever he looks he sees Me. Such a bhakta,

premi-bhakta, who has bound up Kåñëa with the rope of

love in his heart, he can see Kåñëa everywhere, otherwise

no one can see Kåñëa everywhere. Kåñëa has said:

nähaà prakäçaù sarvasya

yoga-mäyä-samävåtaù

müòho 'yaà näbhijänäti

loko mäm ajam avyayam

"I am never manifest to the foolish and unintelligent. For

them I am covered by My eternal creative potency [yoga-

mäyä]; and so the deluded world knows Me not, who am

unborn and infallible." (Bhagavad-gétä 7.25)

These are the words of Kåñëa; "I am never manifest before

everyone. I never manifest everywhere. I am covered up My

yoga-mäyä potency, müòho 'yaà näbhijänäti. "Mudha,"

Kåñëa says. "They are muòha's, they are rascals. He cannot

see Me. He cannot understand"—müdho yaà näbhijänäti. In

other words, Kåñëa keeps Himself hidden. If Kåñëa keeps

Himself hidden, how can we see Him? That He says, bhakta

ämä preme bändhiyäche hådaya-bhitare, yähaì netra paòe

tähäì dekhaye ämäre, such premi-bhakta's can only see. One

who has developed kåñëa-prema and has bound up Kåñëa in

his heart with the rope of love can see Him. This bondage is

very, very strong. This bondage is so strong that even the

Almighty Kåñëa cannot break it.

Kåñëa cannot keep Himself hidden before the eyes of such a

premi-bhakta. The premi-bhakta sees Kåñëa everywhere,

though Kåñëa keeps Himself hidden.

A Society without Envy

This is the society of Kåñëa consciousness. Çréla Prabhupäda

formed this society of Kåñëa consciousness because one will

come and join, and be a member of this society of Kåñëa

consciousness. The opportunity is given here to develop

complete Kåñëa consciousness and see Kåñëa everywhere.

yo mäà paçyati sarvatra

sarvaà ca mayi paçyati

tasyähaà na praëäçyämi

sa ca me na praëaçyati

This is the goal. These are Prabhupäda's words. Prabhupäda

has written in his book, "The Kåñëa consciousness

movement aims at creating an atmosphere of non-envy. Of

course it is not possible for everyone to become Kåñëa

conscious, but the Kåñëa consciousness movement can

create an exemplary society wherein there is no envy."

Where is the question of enviousness in this society that

Çréla Prabhupäda formed? If this purpose fails then how will

Çréla Prabhupäda be happy? This is the most important

factor. So here it is said, "Generally when we find someone

more qualified than ourselves, we become envious of him."

This is the nature of people in general who are not

Vaiñëavas, avaiñëavas. They become envious when they see

a person more qualified than themselves. But a Vaiñëava

who is completely Kåñëa conscious will never become

envious. Instead of being envious of a more qualified man,

one should be jolly to receive him. Kåñëa-prema kåñëa

bhakte maitré-äcaraëa. One who develops kåñëa-prema,

develops friendship with Vaiñëavas, kåñëa-bhaktas, and one

who sees a more qualified person than himself, a more

qualified Vaiñëava than himself, becomes jolly. He is not

envious at all. That is a real Vaiñëava, that is a pure Vaiñëava.

This is the purpose of Çréla Prabhupäda to form this society

of Kåñëa consciousness. This is the goal. Therefore

Prabhupäda has said, "The Kåñëa consciousness movement

can create an exemplary society wherein there is no envy at

all." Where is the question of enviousness if you see Kåñëa?

Here Prabhupäda says in the concluding lines of his purport,

"One should also have compassion for the people in general

who are suffering due to forgetfulness of Kåñëa." Who

becomes compassionate for the people in general? Who?

One who is a completely Kåñëa conscious person, one who

sees Kåñëa everywhere, only he can have compassion!

Otherwise how can one have compassion? Due to

forgetfulness of Kåñëa, "O! This person is suffering. Why is

he suffering? He is Kåñëa's jéva. The jéva is suffering. Why?

Kåñëa's jéva is suffering because of forgetfulness of Kåñëa

consciousness." One who sees the relationship with Kåñëa

sees this and he becomes compassionate. Otherwise how

will he become compassionate? There is no question of

compassion at all. This is most important. Only such a

Vaiñëava who sees Kåñëa everywhere, who is a completely

Kåñëa conscious person, he becomes compassionate.

Prahläda Mahäräja, who is a pure devotee, sees his most

beloved Lord in a stone pillar. He sees Him everywhere,

"Yes, the Lord is everywhere." His demoniac father

Hiraëyakaçipu, who had conquered the three worlds and

was very powerful, became angry when his son Prahläda

Mahäräja spoke like this. "Why do you say that He is

everywhere? Is He there in this pillar?" Who does a

completely Kåñëa conscious person, a premi-bhakta, see?

Bhakta ämä preme bändhiyäche hådaya-bhitare, yähäì netra

paòe tähäì dekhaye ämäre. Wherever he looks he sees

Kåñëa. Kåñëa gives him darçana. Kåñëa cannot keep Himself

hidden from the vision of such a completely Kåñëa conscious

person, a premi-bhakta.

Kåñëa-sambandha

A completely Kåñëa consciousness person will say, "Yes, He

is there in the stone pillar," whereas a demoniac person,

such as the father of Prahlada Mahäräja who has conquered

the three worlds, cannot see Kåñëa. This is a question of

vision. So how can we deal with this situation? This is how

one can deal with it: One who has compassion for the

general people who are suffering due to their forgetfulness

of Kåñëa, one who sees Kåñëa everywhere, who has kåñëa-

sambandha, who knows his relationship with Kåñëa and

who is completely Kåñëa conscious, will declare, "Let me go

and inculcate Kåñëa consciousness unto the people in

general." That is really doing good. Therefore, if he develops

Kåñëa Consciousness and understands his position and

establishes his relationship with Kåñëa, there will be no

suffering at all. Such a Vaiñëava, who sees Kåñëa

everywhere, who has kåñëa-sambandha and whose heart

bleeds by seeing the suffering of the jévas here, cannot sit

tightly. He will go out and preach the science of Kåñëa

consciousness. He thinks, "Let everyone be Kåñëa conscious

and let everyone be happy."

Every man should act like this, so there will be no miseries at

all. Then this world will be turned into a Vaikuëöha jagat.

Therefore in this verse Närada Muni has said, "Every man

should act like this. When he meets a person more qualified

than himself he should be very pleased." There should be no

enviousness. This enviousness is one of the six enemies.

Käma (lust), krodha (anger), lobha (greed), moha (illusion),

mada (madness) and mätsarya (envy)—in Sanskrit it is said.

Mätsarya (enviousness) is one of your six enemies.

Who can understand what is said in Çrémad-Bhägavatam,

the bhägavata-dharma-tattva? Dharmaù projjhita-kaitavo 'tra

paramo nirmatsaräëäà satäà vedyaà—the second verse of

the Bhägavatam says, paramo nirmatsaräëäà satäà vedyaà.

Satäà means devotees, Vaiñëavas; paramo nirmatsaräëäà,

those who are not envious at all. Only those persons can

understand Çrémad-Bhägavatam. Only he can understand

the bhägavata-dharma-tattva, no one else can understand it.

Bhägavata will never manifest before him. This is a most

important thing and this is the purpose why Çréla

Prabhupäda formed this Society of Kåñëa Consciousness.

The Kåñëa consciousness movement aims at creating an

atmosphere of non-envy. Of course it is not possible for

everyone to become Kåñëa conscious, but the Kåñëa

conscious movement can create an exemplary society

wherein there is no envy. This is the purpose of Çréla

Prabhupäda, the Founder Äcärya of ISKCON, International

Society for Kåñëa Consciousness. This should be an

exemplary society wherein there is no envy, all should be

Vaiñëavas, a society of Vaiñëavas. A Vaiñëava in the true

sense (a pure Vaiñëava) is not envious. He is nirmatsara, he

is not envious at all. That is a Vaiñëava. Otherwise what do

we do? Here Prabhupäda has said, "Generally when we find

someone more qualified than ourselves we become envious

of him." Närada Muni, who is a mahäjana, has said this.

Bhaktivinoda Öhäkura, who is considered the seventh

Gosvämé, a great äcärya in our line or Gaudiya Vaiñëava

paramparä, has said:

ämära jévana, sadä päpe rata,

nähiko punyera leña

parere udvega, diyächi je koto,

diyächi jévere kleça

nija sukha lägi', päpe nähi òori,

dayä-héna svärtha-paro

para-sukhe duùkhé, sadä mithya-bhäñé,

para-duùkha sukha-karo

açeña kämanä, hådi mäjhe mora,

krodhé, dambha-paräyana

mada-matta sadä, viñaye mohita,

hiàsä-garva vibhüñana

nidrälasya hata, sukärye virata,

akärye udyogé ämi

pratiñöha lägiyä, çäöhya-äcaraëa,

lobha-hata sadä kämé

e heno durjana, saj-jana-varjita,

aparädhi nirantara

çubha-kärya-çünya, sadänartha-manäù,

nänä duùkhe jara jara

"I am an impious sinner and have caused others great

anxiety and trouble. I have never hesitated to perform sinful

acts for my own enjoyment."

"Devoid of all compassion, concerned only with my own

selfish interests, I am remorseful seeing others happy. I am a

perpetual liar and the misery of others is a source of great

pleasure for me."

"The material desires within the core of my heart are

unlimited. I am wrathful, devoted to false pride and

arrogance, intoxicated by vanity and bewildered by worldly

affairs. Envy and egotism are the ornaments I wear."

"Ruined by laziness and sleep, I resist all pious deeds, yet I

am very active and enthusiastic to perform wicked acts. For

worldly fame and reputation I engage in the practice of

deceitfulness. Thus I am destroyed by my own greed and am

always lustful."

"A vile, wicked man such as this, rejected by godly people, is

a constant offender. I am such a person, devoid of all good

works, forever inclined toward evil, worn out and wasted by

various miseries."

"Now in old age, deprived of all means of success, humbled

and poor, Bhaktivinoda submits his tale of grief at the feet

of the Supreme Lord." (Çaraëägati)

The Ornaments of Kali-yuga

You are such a rascal, an envious person, always placing

others in anxiety and always giving pain to others. You are

very selfish for your own prestige, name, fame, adoration,

for your own happiness. You are not afraid of committing

any sinful activity. Doya-hina, a merciless person, a great

selfish person. When you see someone is becoming

advanced, more advanced, most advanced, it is very painful

for you. You become envious. Sada-mithyä, you are a great

liar and only speak lies. Para-duùkha sukha-karo, when you

see someone is suffering, you become jolly and say, "Very

good, very good, very good."

There are so many material desires in your heart. You get

angry over nothing, dambha-paräyaëa, a great puffed-up

person. Such a proud, puffed up fellow. "I am great! Is there

anyone greater than me? I am so great." Especially in Kali-

yuga, which is a most degraded age, this dambha, pride, is

the measuring rod. Everybody thinks "I am great!" Then

another says, "What? You are great? I am great!" Then

fighting and quarrelling begins. This dambha (pride) is the

measuring rod. Two persons fight, two persons quarrel, two

groups quarrel and fight; two neighbours quarrel and fight;

two states, two nations. This is going on. Everyone will say,

"I am great! Hey! You say you are great? I am greater!" Then

fighting. This is dambha, this is pride. These are the

ornaments of Kali-yuga. Always puffed-up and proud. Too

much intoxicated with this desire for material enjoyment.

Great materialistic persons and hiàsa-garva, always envious

and proud. These are the ornaments of Ka1i-yuga—

vibhüñana.

You are a lazy fellow, you will sleep so much, too much. You

will never do any good work. Always very, very enthusiastic

to do all evil work and nasty, abominable activities for your

own prestige, name, fame and adoration. Çäöhya-carana,

you act in a very duplicious and crooked way. Lobha-hata

sadä kämé, you are a lusty person. So much lust is there in

your heart.

This is durjana, he is not saj-jana. He is a durjana, he is

rejected by the saj-janas. He is an aparädhé, he is always a

great offender. Always a great offender, so his dealings are

very crooked and duplicious. It is said here, "When one finds

someone more qualified than himself he becomes envious

of him. When one finds someone less qualified than himself

he derides him. When one finds someone equal with himself

he becomes proud of his activities. These are the causes of

all material tribulations." A durjana, a most wicked person is

not a saj-jana. He is an aparädhé, he is always a great

offender. He never does anything auspicious. He is covered

up, surrounded with so many anarthas. He is nana duùkhe

jara jara, he is always afflicted and always affected with the

threefold miseries of this material world. He will never be

happy at all. This is the statement here. Närada Muni has

said, "Every man should act like this: when he meets a

person more qualified than himself, he should be very

pleased; when he meets someone less qualified than

himself, he should be compassionate toward him; and when

he meets someone equal to himself, he should make

friendship with him." Otherwise he will suffer. "In this way

one is never affected by the threefold miseries of this

material world."

bhägavata-kathämåta ki-jaya!

väïchä-kalpatarubhyaç ca

kåpä-sindhubhya eva ca

patitänäà pävanebhyo

vaiñëavebhyo namo namaù

TAS 6: The Result of Kåñëa-Bhajana

Chapter six - The Result of Kåñëa-Bhajana

pravåttaà ca nivåttaà ca

dvi-vidhaà karma vaidikam

ävartate pravåttena

nivåttenäçnute 'måtam

"According to the Vedas, there are two kinds of activities—

pravåtti and nivåtti. Pravåtti activities involve raising oneself

from a lower to a higher condition of materialistic life,

whereas nivåtti means the cessation of material desire.

Through pravåtti activities one suffers from material

entanglement, but by nivåtti activities one is purified and

becomes fit to enjoy eternal, blissful life."

As confirmed in Bhagavad-gétä (16.7), pravåttià ca nivåttià ca

janä na vidur äsuräù: the asuras, nondevotees, cannot

distinguish between pravåtti and nivåtti. Whatever they like

they do. Such persons think themselves independent of the

strong material nature, and therefore they are irresponsible

and do not care to act piously. Indeed, they do not

distinguish between pious and impious activity. Bhakti, of

course, does not depend on pious or impious activity. As

stated in Çrémad-Bhägavatam (1.2.6):

sa vai puàsäm paro dharmo

yato bhaktir adhokñaje

ahaituky apratihatä

yayätmä suprasédati

"The supreme occupation [dharma] for all humanity is that

by which men can attain to loving devotional service unto

the transcendent Lord. Such devotional service must be

unmotivated and uninterrupted in order to completely

satisfy the self." Nonetheless, those who act piously have a

better chance to become devotees. As Kåñëa says in

Bhagavad-gétä (7.16), catur-vidhä bhajante mäà janäù

sukåtino 'rjuna: "O Arjuna, four kinds of pious men render

devotional service unto Me." One who takes to devotional

service, even with some material motive, is considered

pious, and because he has come to Kåñëa, he will gradually

come to the stage of bhakti. Then, like Dhruva Mahäräja, he

will refuse to accept any material benediction from the Lord

(svämin kåtärtho 'smi varaà na yäce [Cc. Madhya 22.42]).

Therefore, even if one is materially inclined, one may take to

the shelter of the lotus feet of Kåñëa and Balaräma, or Gaura

and Nitäi, so that he will very soon be purified of all material

desires (kñipraà bhavati dharmätmä çaçvac chäntià

nigacchati). As soon as one is freed from inclinations toward

pious and impious activities, he becomes a perfect candidate

for returning home, back to Godhead. (Çrémad-Bhägavatam

7.15.47)

bhukti-mukti-siddhi-kämé 'subuddhi' yadi haya

gäòha-bhakti-yoge tabe kåñëere bhajaya

"Due to bad association, the living entity desires material

happiness, liberation or merging into the impersonal aspect

of the Lord, or he engages in mystic yoga for material

power. If such a person actually becomes intelligent, he

takes to Kåñëa consciousness by engaging himself in intense

devotional service to Lord Çré Kåñëa." (Cc. Madhya 22.35)

anya-kämé yadi kare kåñëera bhajana

nä mägiteha kåñëa täre dena sva-caraëa

"If those who desire material enjoyment or merging into the

existence of the Absolute Truth engage in the Lord's

transcendental loving service, they will immediately attain

shelter at Kåñëa's lotus feet, although they did not ask for it.

Kåñëa s therefore very merciful." (Cc. Madhya 22.37)

kåñëa kahe,—‘ämä bhaje, mäge viñaya-sukha

amåta chäòi’ viña mäge,—ei baòa mürkha

"Kåñëa says, 'If one engages in My transcendental loving

service but at the same time wants the opulence of material

enjoyment, he is very, very foolish. Indeed, he is just like a

person who gives up ambrosia to drink poison.'" (Cc.

Madhya 22.38)

ämi—vijïa, ei mürkhe ‘viñaya’ kene diba?

sva-caraëämåta diyä ‘viñaya’ bhuläiba

"Since I am very intelligent, why should I give this fool

material prosperity? Instead I shall induce him to take the

nectar of the shelter of My lotus feet and make him forget

illusory material enjoyment." (Cc. Madhya 22.39)

käma lägi' kåñëe bhaje, päye kåñëa-rase

käma chäòi' 'däsa' haite haya abhiläñe

"When someone engages in Lord Kåñëa's devotional service

for the satisfaction of the senses and instead acquires a taste

to serve Kåñëa, he gives up his material desires and willingly

offers himself as an eternal servant of Kåñëa." (Cc. Madhya

22.41)

buddhiman-arthe-yadi 'vicära-jïa' haya

nija-käma lägiha tabe kåñëere bhajaya

“The meaning of the word ‘udära-dhé’ is buddhimän—

intelligent or considerate. Because of this, even for one’s

own sense gratification one engages in the devotional

service of Lord Kåñëa. (Cc. Madhya 24.91)

bhakti vinu kona sädhana dite näre phala

saba phala deya bhakti svatantra prabala

"The other processes cannot yield results unless they are

associated with devotional service. Devotional service,

however, is so strong and independent that it can give one

all the desired results." (Cc. Madhya 24.92)

ajä-gala-stana-nyäya anya sädhana

ataeva hari bhaje buddhimän jana

"With the exception of devotional service, all the methods

of self realization are like nipples on the neck of a goat. An

intelligent person adopts only devotional service, giving up

all other processes of self-realization." (Cc. Madhya 24.93)

Pravåtti and Nivåtti

Here Närada Muni discusses the activities of pravåtti and

nivåtti. There are two kinds of activities in the Vedas known

as pravåtti and nivåtti. Pravåtti activities means raising

oneself from a lower to a higher condition of materialistic

life, material activities, material sense gratification, material

enjoyment. Activities concerning material enjoyment are

pravåtti activities. Nivåtti activities means the cessation of

material desire. These are the two types of activities which

are recommended in the Vedas. But here it says, "Through

pravåtti activities one suffers from material entanglement,

whereas by nivåtti activities one is purified and becomes fit

to enjoy eternal, blissful life."

pravåttir eñä bhütänäà

nivåttis tu mahä-phalä

"We have many tendencies in this material world, but in the

human form of life one is meant to learn how to curb those

tendencies." (Manu-saàhitä)

If someone is intelligent enough and he gives up these

pravåtti activities and is inclined to the path of nivåtti, he

gets a great result. That means he can give pleasure to the

ätma (the soul)—yayätmä suprasédati. This is instructed by

all mahäjanas and in Çrémad-Bhägavatam, the essence of all

Vedic literature.

Närada Muni explains that those who are inclined to

pravåtti-märga, suffer life after life in this material

existence, but one who is an intelligent person, he will be

inclined towards nivåtti activities. Therefore he will be

purified and will become fit to enjoy an eternal, blissful life.

All these instructions are given in the Çrémad-Bhägavatam

by Närada Muni, who is a mahäjana.

Whatever Your Desire Is—Do Kåñëa-Bhajana

catur-vidhä bhajante mäà

janäù sukåtino 'rjuna

ärto jijïäsur arthärthé

jïäné ca bharatarñabha

"O best among the Bhäratas [Arjuna], four kinds of pious

men render devotional service unto Me—the distressed, the

desirer of wealth, the inquisitive and he who is searching for

knowledge of the Absolute." (Bhagavad-gétä 7.16)

In Bhagavad-gétä Kåñëa has said that four types of persons

are sukåtina, that means they are doing pious activities,

because they are doing My bhajana. Arti, the distressed;

artha-arthé, one who desires material gain; jijïäsuù, the

inquisitive; jïäné, one who knows things as they are. They

have material desires, but still they pray to Me to fulfill their

desires. Kåñëa says they are sukåtina. Çrémad-Bhägavatam

also says the same thing:

akämaù sarva-kämo vä

mokña-käma udära-dhéù

tévreëa bhakti-yogena

yajeta puruñaà param

"A person who has broader intelligence, whether he be full

of all material desires, without any material desire, or

desiring liberation, must by all means worship the Supreme

whole, the Personality of Godhead." (Çrémad-Bhägavatam

2.3.10)

One may have all kinds of material desires, sarva-kämo; one

may have mokña-käma, desire of liberation; one may have

neither material desire nor desire for liberation, which is

known as akäma, no desire at all. As Mahäprabhu has said in

His Çikñäñöaka:

na dhanaà na janaà na sundarià

kavitäà va jagad-éça kämaye

mama janmani janmanéçvare

bhavatäd bhaktir ahaituké tvayi

This is Mahäprabhu's teaching. No kämana, no desires, no

material desire, no desire for liberation. I have no desire for

material wealth, no desire for material followers, no desire

for material enjoyment, no desire to enjoy beautiful women,

no desire for liberation. Bhavatäd bhaktir ahaituké, I have

only one desire, life after life, let me serve You, O Kåñëa, the

Supreme Personality of Godhead. This is akäma, no desire at

all. Neither a desire for material enjoyment, nor a desire for

liberation, that is akäma. Whatever desire one may have, if

he worships Kåñëa and does kåñëa-bhajana, he is intelligent

and ultimately he will come to the path of bhakti. In the

Caitanya-caritämåta it is said:

bhukti-mukti-siddhi-kämé ‘subuddhi’ yadi haya

gäòha-bhakti-yoge tabe kåñëere bhajaya

anya-kämé yadi kare kåñëera bhajana

nä mägiteha kåñëa tare dena sva-caraëa

käma lägi' kåñëe bhaje, päya kåñëa-rase

käma chäòi' 'däsa' haite haya abhiläñe

One may have bhukti-käma, mukti-käma or siddhi-käma. If

one has this desire for material enjoyment, that means that

one is a bhukti-kämé. If one has desire for liberation, he is a

mukti-kämé, and if one has desire for yogic perfection, he is

a siddhi-kämé. 'Subuddhi' yadi haya gäòha-bhakti-yoge tabe

kåñëera bhajaya—if he is an intelligent person then he will

do kåñëa-bhajana. Kåñëa can give everything. Kåñëa can

fulfill all sorts of desires. Kåñëa is the ultimate sanctioning

authority, anumantä. In Çrémad Bhagavad-gétä Kåñëa says,

"I am the ultimate sanctioning authority." Unless Kåñëa

sanctions, nothing will take place. Even a blade of grass will

not move. Kåñëa is the ultimate sanctioning authority, so

whatever kämana, whatever desire one may have, if he does

kåñëa-bhajana, worships Kåñëa, then he is intelligent and

Kåñëa will fulfill that desire. In addition to that, Kåñëa will

give something much higher. He will give that which he has

not prayed for, Kåñëa will give His own lotus feet. Being

fortunate to serve Kåñëa's lotus feet, the person who has

bhukti-käma, mukti-käma, or siddhi-käma is not asking for it,

but Kåñëa will give it. That is the speciality of kåñëa-bhajana.

Therefore,

käma lägi' kåñëe bhaje, päya kåñëa-rase

käma chäòi' 'däsa' haite haya abhiläñe

anya-kämé yadi kare kåñëera bhajana

nä mägiteha kåñëa tare dena sva-caraëa

Anya-kämé, if those who have other desires—that means

desires for material enjoyment, desire for liberation or

desire for yogic perfection—do kåñëa-bhajana and are not

asking for the service at the lotus feet of Kåñëa, still Kåñëa

gives that! Without being asked for it.

käma lägi' kåñëe bhaje, päya kåñëa-rase

käma chäòi' 'däsa' haite haya abhiläñe

That person had material desires so he was doing kåñëa-

bhajana to fulfill his desire, but in the long run, eventually

what did he get? He gave up all his material desires and now

cherishes the desire of how to be a servant of Kåñëa. He

gets this desire eventually.

Strong Determination Is Required

sthänäbhiläñé tapasi sthito 'haà

tväà präptavän deva-munéndra-guhyam

käcaà vicinvann api divya-ratnaà

svämin kåtärtho 'smi varaà na yäce

"O my Lord, because I was seeking an opulent material

position, I was performing severe types of penance and

austerity. Now I have obtained You, who are very difficult

for the great demigods, saintly persons and kings to attain. I

was searching after a piece of glass, but instead I have found

a most valuable jewel. Therefore I am so satisfied that I do

not wish to ask any benediction from You." (Hari-bhakti-

sudhodaya 7.28)

This is Dhruva's statement. Dhruva was a five year old boy,

the son of King Uttänapäda. His mother was Sunité devé,

and he had a stepmother Suruci. The King, Uttänapäda, was

too much attached to Suruci. Once Dhruva Mahäräja wanted

to sit on the lap of his father whilst his father was sitting on

the throne. But the stepmother Suruci called out, "You

cannot sit on the lap of the king, as you are unfortunate. If

by the grace of the Supreme Lord in the next birth you'll be

born from my womb, then you'll get the chance, otherwise

in this life you have no chance." So Dhruva was very much

distressed. He cried and came to his mother Sunité devé and

narrated everything to her. Sunité devé said, "Yes, Suruci

has said one very good thing. If the Supreme Lord will

shower His mercy, then it will be possible, otherwise it is not

possible. No possibility at all." Then Dhruva said, "Where is

that Bhagavan? I must get Him. I must ask Him and get His

mercy to grant my desire." So Dhruva's mother Sunité said,

"I have heard that many great sages, sädhus, go to the

forest and do severe austerity and penance to get the

Supreme Lord." Then Dhruva said, "I must go to the forest,

do severe austerity and get Him!" His mother said, "You are

a mere boy, you cannot do it!" But Dhruva said, "No, no, no, I

must go, I must go. I must have that Supreme Lord and

through Him get my desire sanctioned."

Dhruva was determined. This is determination, strong and

unshakeable determination! He was steadfast in his

determination, "I must do it." Though he was a mere boy.

Strong determination is required for bhakti-sädhana!

Çré1a Rüpa Gosvämé has said in his Çré Upadeçämåta, Nectar

of Instruction, utsähän niçcayäd dhairyät. Niçcayäd means

strong determination. Three things, first utsähän, then

niçcayäd, then dhairyät. He said six, but first three—utsähän

niçcayäd dhairyät. Utsähän, enthusiasm; niçcayäd,

determination; and dhairyät, patience. So niçcayäd,

determination, is in between utsähän and dhairyät, that

meaning that there should be strong determination to get

Kåñëa, and to nourish it, utsähän and dhairyät are required.

Enthusiasm and patience are required, otherwise you cannot

fulfill this determination. Dhruva had all these things, he was

strongly determined and never shaken. Though many

impediments and obstacles came, still he was determined,

he never gave up and he was patient. He had this material

desire how to get a higher position, but he is an intelligent

boy because he did kåñëa-bhajana.

Later Närada Muni his guru came, that was the arrangement

of the Paramätmä. The Paramätmä could understand his

strong determination, so the Paramätmä made an

arrangement and He sent the guru. The guru is the

representative of the Paramätmä, thus Närada Muni came.

Närada Muni also tested Dhruva, but Dhruva was so

determined, he said, "No, no, no, I don't want anything. I

only want Näräyaëa. If you know Näräyaëa and if you know

how to get Him, please tell me, otherwise get out! I don't

want to listen to you!" Närada Muni could understand that

Dhruva had strong determination. Närada Muni gave him a

mantra, taught him the ways of sädhana and instructed him.

Dhruva accepted it very seriously and did very severe

sädhana. Under severe conditions he performed austerity

and chanted that mantra as Närada Muni had instructed.

Within six months the Supreme Personality of Godhead was

pleased and appeared before Dhruva. When Dhruva opened

his eyes, he saw the Supreme Personality of Godhead

standing before him. The form he was meditating upon in

his heart was before him. Dhruva had a material desire, but

as soon as he saw the Supreme Personality of Godhead,

Näräyaëa, he forgot all his material desires. But the Supreme

Lord had already granted his desires. The Dhruva planet had

already been created for him. When the Supreme Lord asked

him, "Ask for any boon. I am ready to give it to you," Dhruva

said, "No!" Then Dhruva said:

sthänäbhiläñé tapasi sthito 'haà

tväà präptavän deva-munéndra-guhyam

käcaà vicinvann api divya-ratnaà

svämin kåtärtho 'smi varaà na yäce

"O Lord, I have no boon to ask of You. I was just searching

after some pieces of glass, but I got divya-ratnaà, a

transcendentally valuable gem. Sthänäbhiläñé—I had the

desire how to get a very, very elevated position in this

world, therefore I performed sädhana. I underwent such

penance for this, but I attained You. Tväà präptavän deva-

munéndra-guhyam—even the demigods and great sages

could not attain Your lotus feet, but I could gain You. I have

no material desire at all. I do not want any boon from You

now."

You see, it is all gone. Svämin kåtärtho 'smi varaà na yäce.

This is the example. This is the ultimate achievement or

result of kåñëa-bhajana. You may have material desires, but

if you do kåñëa-bhajana, Kåñëa will fulfill your desire in such

a way that you will never ask for it again! You have never

asked for His lotus feet, but Kåñëa is giving it to you now,

even though you did not ask for it. That is the result of

kåñëa-bhajana.

käma lägi' kåñëe bhaje, päye kåñëa-rase

käma chäòi' 'däsa' haite haya abhiläñe

Now Dhruva has the desire to become the servant of Kåñëa,

kåñëa-däsa. All his material desires are gone.

buddhimän-arthe—yadi ‘vicära-jïa’ haya

nija-käma lägiha tabe kåñëere bhajaya

He is buddhimän, he is intelligent, if he does kåñëa-bhajana

to fulfill his material desire or whatever desire.

Ajä-gala-stana

bhakti vinu kona sädhana dite näre phala

saba phala deya bhakti svatantra prabala

Bhakti is so powerful. Without bhakti any other sädhana

cannot give you this result. Saba phala deya bhakti svatantra

prabala. All your desires will be fulfilled by bhakti. Kåñëa is

the ultimate sanctioning authority.

ajä-gala-stana-nyäya anya sädhana

ataeva hari bhaje buddhimän jana

All sädhana, exept bhakti-sädhana is like ajä-gala-stana. Have

you seen a goat? Two udders are hanging on his neck. That is

ajä-gala-stana. One may say, "O, I will milk it, get some milk."

But he will be cheated, no milk will come out. This is ajä-gala-

stana. Ajä-gala-stana-nyäya anya sädhana—sädhana without

bhakti is like that. Ataeva hari bhaje buddhimän jana—one

who is intelligent will only do hari-bhajana, and will get the

highest result.

The Result of Kåñëa-bhajana

satyaà diçaty arthitam arthito nåëäà

naivärthado yat punar arthitä yataù

svayaà vidhatte bhajatäm anicchatäm

icchäpidhänaà nija-päda-pallavam

"The Supreme Personality of Godhead fulfills the material

desires of a devotee who approaches Him with such

motives, but He does not bestow benedictions upon the

devotee that will cause him to demand more benedictions

again. However, the Lord willingly gives the devotee shelter

at His own lotus feet, even though such a person does not

aspire for it, and that shelter satisfies all his desires. That is

the Supreme Personality's special mercy." (Çrémad-

Bhagavatam 5.19.27)

If someone does kåñëa-bhajana, even if he has material

desires, his desires will be fulfilled by Kåñëa. Then all his

material desires will vanish and he will come to the platform

of bhakti and he will get bhakti.

In the Caitanya-caritamåta it is said:

kåñëa kahe,—'ämä bhaje, mäge viñaya-sukha

amåta chäòi' viña mäge,—ei baòa mürkha

Kåñëa says, "He is such a rascal. The ignorant fool is doing

My bhajana and asks Me for material enjoyment. Such a

rascal." Amåta chäòi' viña mäge,—ei baòa mürkha, "He is

not asking for nectar, he is asking for poison, such a rascal."

ämi—vijïa, ei mürkhe 'viñaya' kene diba?

sva-caraëämåta diyä 'viñaya' bhuläiba

Then Kåñëa says, "I am not a rascal, I am a wise man, so why

shall I give him material enjoyment? He is doing My bhajana

and asking for material enjoyment. Why shall I give this

rascal material enjoyment? Sva-canaëämåta diyä 'viñaya'

bhuläiba, he is not asking for My lotus feet, but I will give

him My lotus feet and make him forget all this material

enjoyment."

käma lägi' kåñëe bhaje, päye kåñëa-rase

käma chäòi' 'däsa' haite haya abhiläñe

He had material desires, so he does kåñëa-bhajana, but now

he has Kåñëa rasa, the mellow of Kåñëa. He has given up all

his material desires and now he cherishes the desire of how

to be a servant of Kåñëa. This is the result of kåñëa-bhajana.

In other words, he was in the pravåtti-märga stage, now

however, by doing kåñëa-bhajana, he gradually comes to the

nivåtti-märga stage. That means to the platform of bhakti.

Pravåttir eñä bhütänäà, nivåttis tu maha-phala—if someone

is intelligent he comes to the path of nivåtti-marga, giving

up pravåtti-märga, then he attains a very great result. He

attains Kåñëa's lotus feetIntroduction

Rädhäräëé's Order

sakala sannyäsé muïi kainu nimantraëa

tumi yadi äisa, purëa haya mora mana

"My dear Lord, I have invited all the sannyäsés of Benares to

my home. My desires will be fulfilled if You also accept my

invitation."

This brähmaëa knew that Caitanya Mahäprabhu was the

only Vaiñëava sannyäsé in Benares at that time and all the

others were Mäyävädés. It is the duty of a gåhastha to

sometimes invite sannyäsés to take food at his home. This

gåhastha-brähmaëa wanted to invite all the sannyäsés to his

house, but he also knew that it would be very difficult to

induce Lord Caitanya Mahäprabhu to accept such an

invitation because the Mäyävädé sannyäsés would be

present. Therefore he fell down at His feet and fervently

appealed to the Lord to be compassionate and grant his

request. Thus he humbly submitted his desire. (Cc. Ädi-lélä,

7.54)

nä yäha sannyäsé-goñöhi, ihäämi jäni

more anugraha kara nimantraëa mäni'

"My dear Lord, I know that You never mix with other

sannyäsés, but please be merciful unto me and accept my

invitation."

An äcärya or great personality of the Vaiñëava school is very

strict in his principles, but although he is as hard as a

thunderbolt, sometimes he is as soft as a rose. Thus actually

he is independent. He follows all the rules and regulations

strictly, but sometimes he slackens this policy. It was known

that Lord Caitanya never mixed with the Mäyävädé

sannyäsés, yet He conceded to the request of the brähmaëa,

as stated in the next verse. (Cc. Ädi-lélä, 7.55)

prabhu häsi' nimantrana kaila aìgékära

sannyäsére kåpä lägi' e bhaìgé täìhära

"Lord Caitanya smiled and accepted the invitation of the

brähmaëa. He made this gesture to show His mercy to the

Mäyävädé sannyäsés."

Tapana Miçra and Candraçekhara appealed to the lotus feet

of the Lord regarding their grief at the criticism of Him by

the sannyäsés in Benares. Caitanya Mahäprabhu merely

smiled, yet He wanted to fulfill the desires of His devotees,

and the opportunity came when the brähmaëa came to

request Him to accept his invitation to be present in the

midst of the other sannyäsés. This coincidence was made

possible by the omnipotency of the Lord. (Cc. Ädi-lilä, 7.56)

Çré1a Kaviräja Gosvämé has said that the gåhastha-

brähmana came and invited Çré Caitanya Mahäprabhu to

accept his invitation to attend that sannyäsé assembly he

had invited to his house. That gåhastha-brähmaëa requested

Mahäprabhu very humbly to attend that assembly because

he knew it very well that Mahäprabhu never mixed with

other sannyäsés, that means Mäyävädé sannyäsés. He

requested Mahäprabhu to please be merciful unto him and

accept his invitation.

This is Mahäprabhu's own will. Mahäprabhu is the Supreme

Personality of Godhead, Kåñëa. He is nondifferent from

Kåñëa, He is Kåñëa Himself, He is all powerful. He has the

supreme will. So by His supreme will this assembly of

sannyäsés was arranged. Because previously it was

mentioned that Mahäprabhu's dear followers, bhaktas,

devotees, Tapana Miçra and Candraçekhara were very much

shocked at hearing the criticism of Çrémän Mahäprabhu by

the Mäyävädé sannyäsés in Benares. They told Mahäprabhu

how the Mäyävädé sannyäsés headed by Prakäçänanda

Sarasvaté were criticising Çrémän Mahäprabhu, which was

very, very unbearable and intolerable on their part.

Mahäprabhu at that time only smiled, He did not say

anything but He wanted to fulfill the desires of the

devotees. Therefore this opportunity was there when the

brähmaëa came to request Him to accept his invitation to be

present with the Mäyävädi sannyäsés.

Mäyävädés are the Greatest Offenders

This is considered only possible by the omnipotency of the

Lord. That means the sannyäsé assembly was arranged by

the will of Çré Caitanya Mahäprabhu because thereby Çré

Caitanya Mahäprabhu could display His causeless mercy to

one and all. Mahäprabhu has said that the Mäyävädés are

the greatest offenders at the lotus feet of Kåñëa—mäyävädi

kåñëe aparädhé, because the Mäyävädé sannyäsés are

thinking themselves as the Lord, one with the Lord. They

have thereby committed a great offence. They cannot be

delivered because they have committed such a great

offence, kåñëe aparädhé. The ultimate destination of such

Mäyävädé sannyäsés is that of sthävara, they get the bodies

of trees and mountains. Such a destination. Hence these

Mäyävädés cannot be delivered.

Mahäprabhu's Mercy Is Required

Mahäprabhu has also strictly prohibited us to associate with

Mäyävädés and listen to their philosophy. Mäyävädé-bhäñya

çunile haya sarva-näça—if someone listens to the Mäyävädé

philosophy, he will be doomed. His bhakti-våtti will be

finished totally. How can these Mäyävädés be delivered

unless Çrémän Mahäprabhu showers His mercy on them?

Only Çrémän Mahäprabhu's mercy is required for that,

otherwise they cannot be delivered. Mahäprabhu came to

shower mercy unto one and all, to deliver one and all,

without the exception of anyone. Adbhuta-vadänya,

adbhuta-kärunya, adbhuta-audärya—Mahäprabhu is

wonderfully munificent, wonderfully merciful and

wonderfully magnanimous! Therefore Mahäprabhu had

showered His mercy to all animate and inanimate objects.

Why would these Mäyävädés be deprived of the mercy of

Kåñëa—Gauräìga Mahäprabhu? Therefore in order to

shower His mercy upon them, Mahäprabhu stopped at Käçi

and tolerated their criticism and smiled. That criticism was

very, very intolerable to His followers, His devotees. They

were very sad, so in order to give them pleasure,

Mahäprabhu wanted to defeat the Mäyävädé philosophy.

Thus the assembly was arranged.

Äpasiddhäntas Should Be Defeated

Thereby Mahäprabhu has taught us that all äpasiddhäntas

(bogus philosophies) should be defeated and the Vaiñëava

philosophy should be established. A Vaiñëava äcärya does

this. Mahäprabhu was playing the role of an äcärya. A

Vaiñëava äcärya goes out, travels throughout the world,

preaches this Vaiñëava philosophy, defeats all bogus

philosophies and establishes the Vaiñëava philosophy. That

is a Vaiñëava äcärya. This is Mahäprabhu's principle and

Mahäprabhu has shown this by example.

The assembly was arranged so Mahäprabhu would go there

and debate with the Mäyävädé sannyäsés. Then

Mahäprabhu will condemn their philosophy, defeat them

with the Vaiñëava philosophy and convert all the Mäyävädé

sannyäsés into Vaiñëavas. At the end they will all chant Hare

Kåñëa and dance with Mahäprabhu. This is Mahäprabhu's

causeless mercy, otherwise these Mäyävädé sannyäsés

cannot be delivered. This is Mahäprabhu's wonderful mercy.

Kåñëa's Will Is Supreme

Mahäprabhu is the Supreme Personality of Godhead, He is

Kåñëa Himself. Kåñëa is all powerful and omnipotent—

paräsya çaktir vividhaiva çrüyate. The Supreme Personality

of Godhead, the Supreme Lord has unlimited energies. One

of these energies is iccha-çakti—will power and another is

kåpa-çakti—merciful power. Whatever the Supreme

Personality of Godhead wills must take place. He is

Supremely powerful, He has the supreme will and He is

Supreme in all respect. The will of the Supreme Personality

of Godhead Kåñëa is Supreme. Only His will will be

executed, even the will of Lord Balaräma is not executed.

The will of Kåñëa is executed because He has the supreme

will, He is Supreme in all respects. As for example Lord

Balaräma wanted to give their sister Subhadrä to

Duryodhana. When Balaräma revealed this to Kåñëa, Kåñëa

being the younger brother did not say anything, but Kåñëa

did not want this. He wanted Subhadrä to be given to

Arjuna, not to Duryodhana, but He did not say anything.

Lord Balaräma expressed this thing, but Kåñëa did not say

anything. When the older brother speaks, the younger

brother remains silent. But it was Kåñëa's will that Subhadrä

should be handed over for marriage to Arjuna and that will

was fulfilled. He has the supreme will, that will power is so

powerful, it is Supreme. Even Lord Balaräma's will is not

fulfilled.

Kåpä-çakti Acts Independently

It is said that the Supreme Lord's kåpä-çakti, that merciful

energy, is subordinate to His iccha-çakti, willing power, but

here in the case of Çrémän Mahäprabhu it is the reverse. His

kåpä-çakti is not subordinate to His iccha-çakti. Mahäprabhu

has granted this independence to His kåpä-çakti not to

remain under His iccha-çakti. This is wonderful! Mahäprabhu

would not have distributed His prema, the most confidential

secret, to one and all indiscriminately, if He had not given

this independence to His kåpä-çakti. Therefore

Mahäprabhu's kåpä, Mahäprabhu's mercy is so wonderful,

adbhuta-kärunya. Thereby He has become adbhuta-

vadänya—wonderfully munificent, because His kåpä-çakti

acted independently, not waiting for the direction of His

iccha-çakti. His kåpä-çakti acted independently; thereby

Mahäprabhu has shown His wonderful munificence.

Indiscriminately He distributed His hidden treasure, prema,

to one and all. Even these Mäyävädés who are not accepted,

they also attained it. They do not deserve to get it, but they

attained it. This was Mahäprabhu's wonderfully munificent

act. Thereby His kåpä-çakti acted independently.

Mahäprabhu gave Her independence. He told Her, "You may

act independently, You may give Me to anyone You like. I

grant You full independence." Therefore His kåpä-çakti is

now very powerful. His kåpä-çakti became very powerful

and She was very glad.

His kåpä-çakti was distributing love of God, love of Kåñëa,

kåñëa-prema. Kåñëa Himself had not given prema when He

came five thousand years ago in His own svärupa as Kåñëa.

In any incarnation Kåñëa has not given prema, but when He

came as Gauräìga Mahäprabhu He distributed it freely,

indiscriminately, giving full independence to His kåpä-çakti.

That is Çrémati Rädhäräëé's kåpä.

Rädhäräëé Is Kåñëa's Guru

Here Mahäprabhu shows how He is under Çrématé

Rädhäräëé. Here, there, and everywhere Rädhäräëé gives

the order to distribute this prema (love) to one and all.

Rädhäräëé orders—kåñëa-näma prema-dhana. Distribute

this kåñëa-näma prema, this prema, this love through näma,

through the holy name to one and all, indiscriminately!

Rädhäräëé is so merciful. This is Rädhäräné's order. So it is

indicated that Kåñëa is subordinate to Rädhäräëé. It is said

that Kåñëa is the ädé-guru. The guru-parampara begins from

Kåñëa, but it is indicated here that the guru of Kåñëa is

Rädhäräëé:

rädhikära prema-guru, ami-çiñya naöa

sadä ämä nänä nåtye näcäya udbhaöa

"The love of Rädhikä is My teacher, and I am Her dancing

pupil. Her prema makes Me dance various novel dances."

(Cc. Ädi 4.124)

In these loving affairs Rädhäräëé is my guru. I am Her

disciple. I am dancing as My guru directs—ami-çiñya naöa.

Naöa means dancer. So in this loving affair, in this

distribution of prema, Rädhäräëé is My guru, I am Her

disciple. I am just dancing according to Her direction, as My

guru directs. This is Rädhäräëé's order to distribute this

prema through the name.

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

Chanting this name, this näma-prema, distributing the näma-

prema to one and all indiscriminately. Here this kåpä-çakti is

independent, it is not under the iccha-çakti—will-power. It is

independent now, it is in reverse.

Caitanya's kåpä-çakti is so powerful. It is very difficult to

express all these things in English. You should understand

that it is a very subtle philosophy. Mahäprabhu has come to

distribute prema to one and all indiscriminately because He

is adbhuta-vadänya—a wonderfully munificent incarnation.

Mahäprabhu Showers His Mercy on Rascals

He is here now in Käçi, to shower His mercy on these rascals,

these Mäyävädés. These Mäyävädés, who are great

offenders at the lotus feet of Kåñëa, cannot be delivered at

all. Mahäprabhu is even merciful to such rascals, such

offenders. This is what is indicated here!

Then later on there will be a description by Çréla Kaviräja

Gosvämé of how Çrémän Mahäprabhu went there and sat at

such a place where people wash their feet. He will not go to

the pandal where all the Mäyävädé sannyäsés are sitting.

Prakäçänanda Sarasvaté and his followers would come and

request Him to come to the pandal. There will be a

discussion, conversation why He was chanting and dancing

as a sannyäsé and not studying Vedänta.

Mahäprabhu gives His answer. He will condemn them. He

will defeat one after another all of the Mäyävädé sannyäsés

and all of the sütras* they have, and establish pure bhakti-

siddhänta. Thereby He would shower His mercy upon these

Mäyävädé sannyäsés, so that at the end all the Mäyävädé

sannyäsés were greatly satisfied and charmed by what

Mahäprabhu had said. They admit that it is correct and that

Çaìkaräcärya's philosophy, the Mäyävädé philosophy, is not

correct.

They will also beg excuse at the lotus feet of Caitanya

Mahäprabhu because they had criticised Him, thereby they

had committed an offence at His lotus feet. Mahäprabhu is

wonderfully merciful, so He excused them and showered His

mercy upon them. All of them were converted into

Vaiñëavas and all of them chanted:

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare

Hare Räma Hare Räma Rama Räma Hare Hare.

Gauräìga—The Best of All Incarnations

They all chant and dance with Çrémän Mahäprabhu, such a

scene will be there. This is His wonderful mercy, the mercy

of Çrémän Mahäprabhu.

avatära sära, gaura-avatära

kena nä bhajili tä're

kari' nére väsa, gela nä piyäsa

äpana karama phere*

So it is said, avatära sära, gaura-avatära kena nä bhajili

tä're—gaura-avatära, the incarnation of Gauräìga, is the best

of all incarnations. Why are you not doing the bhajana of

Gauräìga Mahäprabhu? Can you do bhajana? Karé' nére väsa,

gela na piyäsa, äpana karama phere—you are in the midst of

the water. Water, water everywhere, but not a drop to

drink. You are such an unfortunate person, you are in an

ocean of water, but you are so thirsty you cannot quench

your thirst—karé' nére väsa, gela nä piyäsa, äpana karama

phere. Mahäprabhu is distributing this prema, this flow of

prema is a flood, it is an inundation. Everyone is drowning in

this flood, this inundation, but these rascals, these

Mäyävädés cannot inundate, they cannot quench their

thirst—karé' nére väsa, gela nä piyäsa, äpana karama phere.

The Flood of Prema

They are so unfortunate, still Mahäprabhu showered His

mercy upon them. Now they merge themselves into this

inundation, this flood of prema. This is the wonderful mercy

of Çrémän Mahäprabhu. He is wonderfully munificent. The

incarnation of Çrémän Mahäprabhu—gaura-avatära—is the

best of all the incarnations. One and all should come to the

fold of Çrémän Mahäprabhu, whatever one may be. If one

never comes to this fold, one cannot get this prema. He may

get something else, he may go even to Vaikuntha, the

opulent platform, but he cannot get prema unless he comes

to the fold of Çrémän Mahäprabhu. That is the ultimate

thing. So one and all, everyone, should come to the fold of

Mahäprabhu, and when Mahäprabhu was present here He

had done so, by distributing His prema, showering His mercy

upon these great offenders, the Mäyävädés.

TAS 1: Tåëäd Api Sunécena

Chapter one - Tåëäd Api Sunécena

"Lower than the Straw in the Street"

se vipra jänena prabhu nä yä'na kä'ra ghare

täìhära preraëäya täìre atyägraha kare

"The brähmaëa knew that Lord Caitanya Mahäprabhu never

went to anyone else's house, yet due to inspiration from the

Lord he earnestly requested Him to accept this invitation."

(Cc. Ädi 7.57)

ära dine gelä prabhu se vipra-bhavane

dekhilena, vasiyächena sannyäséra gaëe

"The next day, when Lord Çré Caitanya Mahäprabhu went to

the house of that brähmaëa, He saw all the sannyäsés of

Benares sitting there." (Cc. Ädi 7.58)

sabä namaskari' gelä päda-prakñälane

päda prakñälana kari vasilä sei sthäne

"As soon as Çré Caitanya Mahäprabhu saw the sannyäsés He

immediately offered obeisance, and then He went to wash

His feet. After washing His feet, He sat down by the place

where He had done so."

By offering His obeisances to the Mäyävädé sannyäsés, Çré

Caitanya Mahäprabhu very clearly exhibited His humbleness

to everyone. Vaiñëavas must not be disrespectful to anyone,

to say nothing of a sannyäsé. Çré Caitanya Mahäprabhu

teaches, amäninä mäna-dena: one should always be

respectful to others but should not demand respect for

himself. A sannyäsé should always walk barefoot, and

therefore when he enters a temple or a society of devotees

he should first wash his feet and then sit down in a proper

place. In India it is still the prevalent custom that one put his

shoes in a specified place and then enter the temple

barefoot after washing his feet. Çré Caitanya Mahäprabhu is

an ideal äcärya, and those who follow in His footsteps

should practice the methods of devotional life that He

teaches us. (Cc. Ädi 7.59)

vasiyä karilä kichu aiçvarya prakäça

mahätejomaya vapu koöi-süryäbhäsa

"After sitting on the ground, Caitanya Mahäprabhu

exhibited His mystic power by manifesting an effulgence as

brilliant as the illumination of millions of suns."

Çré Caitanya Mahäprabhu, as the Supreme Personality of

Godhead Kåñëa, is full of all potencies. Therefore it is not

remarkable for Him to manifest the illumination of millions

of suns. Lord Çré Kåñëa is known as Yogeçvara, the master

of all mystic powers. Çré Kåñëa Caitanya Mahäprabhu is

Lord Kåñëa Himself; therefore He can exhibit any mystic

power. (Cc. Ädi 7.60)

prabhäve äkarñila saba sannyäséra mana

uöhila sannyäsé saba chäòiyä äsana

"When the sannyäsés saw the brilliant illumination of the

body of Çré Caitanya Mahäprabhu, their minds were

attracted, and they all immediately gave up their sitting

places and stood in respect."

To draw the attention of common men, sometimes saintly

persons, äcäryas and teachers exhibit extraordinary

opulences. This is necessary to attract the attention of fools,

but a saintly person should not misuse such power for

personal sense gratification like false saints who declare

themselves to be God. Even a magician can exhibit

extraordinary feats which are not understandable to

common men, but this does not mean that the magician is

God. It is a most sinful activity to attract attention by

exhibiting mystic powers and utilizing this opportunity to

declare oneself to be God. A real saintly person never

declares himself to be God but always places himself in the

position of a servant of God. For a servant of God there is no

need to exhibit mystic powers, and he does not like to do so,

but on behalf of the Supreme Personality of Godhead a

humble servant of God performs his activities in such a

wonderful way that no common man can dare try to act like

him. Yet a saintly person never takes credit for such actions

because he knows very well that when wonderful things are

done on his behalf by the grace of the Supreme Lord, all

credit goes to the master and not to the servant. (Cc. Ädi

7.61)

Previously it was said that; "Lord Caitanya smiled and

accepted that invitation of that brähmaëa. He made this

gesture to show His mercy to the Mäyävädé sannyäsés."

Mahäprabhu stopped at Käçi to teach the Mäyävädé

sannyäsés a great lesson. At that time in Käçi there were

many mahä-mäyävädé sannyäsés led by Prakäçänanda

Sarasvaté and they were declaring themselves to be God.

They were very influential. They were very puffed up and

not humble. They thought that they were the only persons

who knew Vedänta. They would say, "It is the duty of a

sannyäsé to study Vedänta and meditate. It is not the activity

of a sannyäsé to chant and dance in the public street."

When Mahäprabhu went to Benares He was a sannyäsé and

he was chanting and dancing with His devotees. Therefore

the Mäyävädé sannyäsés criticised Mahäprabhu

‘sannyäsé’—näma-mätra, mahä-indrajälé!

‘käçépure’ nä vikäbe täìra bhävakäli

They said, "He is not a real sannyäsé, He is a sannyäsé by

name only! He is a magician, a great magician. Indrajälé,

‘käçépure’ nä vikäbe täìra bhävakäli. But here in Kaçipura,

this Käçi-Benares, He cannot sell His magic because we are

great sannyäsés here."

They were very influential. Therefore when the followers of

Mahäprabhu heard these criticisms, they could not tolerate

it. It was intolerable. So amongst them were Candraçekhara

and Tapana Miçra. They were the followers of Çrémän

Mahäprabhu—devotees of Çrémän Mahäprabhu. They could

not tolerate the criticism by these Mäyävädé sannyäsés. So

they went to Mahäprabhu and told him, "These Mäyävädé

sannyäsés headed by Prakäçänanda Sarasvaté are criticizing

you." First Mahäprabhu smiled, He did not say anything. It is

personal criticism—tolerate it. If someone personally

criticises—tolerate it! But one cannot tolerate the criticism

or blaspheming of a Vaiñëava (sädhu, guru, Vaiñëava).

Mahäprabhu tolerated it, but it was intolerable on the part

of Tapana Miçra and Candraçekhara. Therefore Mahäprabhu

thought of a way to please them. Mahäprabhu is the

Supreme Personality of Godhead. He is Supreme in all

respect. He has the supreme will. So by His will, such an

assembly of sannyäsés was arranged. The brähmaëa

arranged that the assembly of sannyäsés was to be in his

house and Mahäprabhu was invited.

Mahäprabhu would not go to any assembly, especially not to

an assembly of Mäyävädé sannyäsés! Mahäprabhu would

never mix with them. That brähmaëa knew it. So that

brähmaëa said, "I know usually you do not go, but will You

accept this invitation? Please come!" That assembly was

arranged by the will of Mahäprabhu, so Mahäprabhu smiled

and accepted it.

The next day Mahäprabhu went there and saw that there

was a great pandal erected and many Mäyävädé sannyäsés

were there. Mahäprabhu first paid His obeisances when He

entered. Then He went to the place where people wash their

feet. He washed His feet and sat down there. He did not go

to the pandal where the Mäyävädé sannyäsés were sitting.

Amäninä Mänadena

sabä namaskari' gelä päda-prakñälane

päda prakñälana kari vasilä sei sthäne

"As soon as Çré Caitanya Mahäprabhu saw the sannyäsés He

immediately offered obeisances, and then He went to wash

His feet. After washing His feet, He sat down by the place

where He had done so." (Cc. Ädi 7.59)

He sat down where the people would wash their feet. He did

not go to that erected pandal and sit there. Why did He do

that?

In the purport Çréla Prabhupäda has explained that this is

how Mahäprabhu teaches His humility to everyone. He paid

obeisances to the Mäyävädé sannyäsés. Mahäprabhu has

said, mäyävädé kåñëe aparädhé, mäyävädi-bhäñya çunile

haya sarva-näça. These Mäyävädés are great offenders at

the lotus feet of Kåñëa because they are declaring

themselves as God. Kåñëa is the only Supreme Lord. Kåñëas

tu bhagavan svayaà— Kåñëa is Bhagavan. No one else is

Bhagavan. Mäyävädé sannyäsés declare themselves to be

God. They are great offenders—mäyävädé kåñëe aparädhé,

mäyävädi-bhäñya çunile haya sarva-näça. Do not associate

with such Mäyävädés. Do not listen to their philosophy

otherwise you will be doomed.

Although Mahäprabhu is Kåñëa Himself, the Supreme

Personality of Godhead, still He paid His obeisances to the

sannyäsés. This is Mahäprabhu acting as an ideal teacher.

Here Çréla Prabhupäda has said that Çrémän Caitanya

Mahäprabhu very clearly exhibited His humbleness to

everyone.

The Most Important Teaching

tåëäd api sunécena

taror api sahiñëunä

amäninä mänadena

kértanéyaù sadä hariù

"One should chant the holy name of the Lord in a humble

state of mind, thinking oneself lower than the straw in the

street; one should be more tolerant than a tree, devoid of all

sense of false prestige, and should be ready to offer all

respect to others. In such a state of mind one can chant the

holy name of the Lord constantly." (Çré Çré Sikñäsöaka,

verse 3)

This is the most important teaching of Çrémän Mahäprabhu!

Çréla Kaviräja Gosvämé has said, "Make a garland of this

verse and place it around your neck. Then do hari-bhajana."

tåëäd api sunécena

taror api sahiñëuna

amäninä mänadena

kértanéyaù sadä hariù

Otherwise you cannot do hari-bhajana! No hari-bhajana. This

is Mahäprabhu's most important teaching. Mahäprabhu

Himself was practising and teaching that in His life. He was

not just theoretically speaking. Although Mahäprabhu is the

Supreme Personality of Godhead, He paid obeisances to the

sannyäsés and sat down where the people used to wash

their feet! He exhibited His humility! This is needed.

The ideal Teacher

Also there is another point here; sarvärädhya sarva-püjya

Kåñëa. Kåñëa is to be worshiped by one and all. Kåñëa is to

be paid obeisances—mad-yäjé mäà namaskuru. Kåñëa said

that in Bhagavat-gétä, in the ninth chapter. Mäà

namaskuru—pay obeisances to Me! Kåñëa is to be paid

obeisances and Kåñëa is to be worshiped—sarvärädhya

sarva-püjya. But here Kåñëa Himself is paying obeisances

because He has come now as a devotee! Although He is the

Supreme Personality of Godhead Kåñëa Himself, He has

come as a devotee, (not as the Supreme Personality of

Godhead). He has come to teach the general people, to

teach one and all by His own example, the ideal teacher, the

ideal äcärya. One who teaches by his own example, he is an

äcärya! One who teaches by his own example, never speaks

only theoretically! He also teaches by his own example.

äcinoti yaù çästrärtham äcäre sthäpayaty api

svayam äcarate yasmäd äcäryas tena kértitaù

(Väyu Puräëa)

This is the definition of an äcärya. One who knows çästra-

tattva very well, does not only know it theoretically but also

practices it! He himself practises that in his life and teaches

others. He is an äcärya! Mahäprabhu is an ideal äcärya.

Mahäprabhu is acting as an ideal äcärya. Çréla Prabhupäda

said this. As an ideal äcärya, He is teaching practically. He

Himself is practising in His own life. He never spoke only

theoretically!

Pay Respect to One and All

Therefore He paid obeisances to one and a1l—tåëäd api

sunécena. He is teaching that one should think oneself more

insignificant than a blade of straw in the street. He sat down

there, at the place where people wash their feet. He never

went to the pandal, thereby tåëäd api sunécena. His

humbleness is His teaching by His practical dealings.

Amäninä mänadena—do not demand respect, pay respect to

one and all, that is His teaching. Teaching practically is

Vaiñëava etiquette. A Vaiñëava must not be disrespectful to

anyone, to say nothing of a sannyäsé. Çré Caitanya

Mahäprabhu teaches amänina mänadena, one should always

be respectful to others, but should not demand respect for

himself. Mahäprabhu was teaching that practically. Kåñëa

adhiñöäna jäni, Kåñëa is there in the heart of every living

entity as the Paramätmä. To pay obeisances means—Kåñëa

says, mäà namaskuru—pay obeisances to Me. So obeisances

are paid only to Kåñëa. Kåñëa is there in the heart of every

living entity as Paramätmä and we pay obeisances, then

what harm is there? Obeisances are never paid to the body.

Obeisances are paid to the Paramätmä. If you pay

obeisances, what harm is there? Amäninä mänadena,

Mahäprabhu teaches this. Mahäprabhu paid His obeisances

to the Mäyävädi sannyäsés—mäyävädi kåñëe aparädhé,

those who are offenders at the lotus feet of Kåñëa. This is

Mahaprabhu's own statement! Then why did He pay His

obeisances? Because He teaches by His example! A sannyäsi

should be like this. Çréla Prabhupäda has said, "Vaiñëavas

must not be disrespectful to anyone, to say nothing of a

sannyäsi." Vaiñëavas know this tattva, that Kåñëa is there as

the Paramätmä in everyone's heart. A Vaiñëava sannyäsé or

a Vaiñëava pays his obeisances to one and all because

obeisances are paid only to Kåñëa as the Paramätmä, not to

the body. What harm is there? This is our Vaiñëava etiquette.

So we always say:

väïchä-kalpatarubhyaç ca

kåpä-sindhubhya eva ca

patitänäà pävanebhyo

vaiñëavebhyo namo namaù

"I offer my respectful obeisances unto all the Vaiñëava

devotees of the Lord. They are just like desire trees who can

fulfill the desires of everyone, and they are full of

compassion for the fallen conditioned souls."

Pay Obeisances to All Vaiñëavas

We pay obeisances to all the Vaiñëavas, whether they are

senior or junior. This is Vaiñëava etiquette. As soon as you

rise, early in the morning from your bed—you are a

Vaiñëava, your wife is a Vaiñëavi also, so pay your

obeisances to your wife. What is the harm? Is there any

harm? Pay obeisances to the Paramätmä! A Vaiñëava should

be paid obeisances. He may be senior or junior. We pay

respects to all.

This is amäninä mänadena. Why did Mahaprabhu pay

obeisances to the Mayavadi sannyäsés? Mahaprabhu has

said, mäyavadi kåñëe aparädhé. The Mayävädés are great

offenders at the lotus feet of Kåñëa. Why did He pay

obeisances? Because He is teaching! Here Çréla Prabhupäda

has said, "A Vaiñëava must not be disrespectful to anyone,

to say nothing of a sannyäsé." Obeisances are paid only to

the Paramätmä, not to the body. What harm is there?

We have this practical teaching, that one who is a real sädhu,

a saintly person, he pays obeisances to one and all. Because

he is never paying obeisances to the body, he is paying

obeisances to the Paramätmä—Kåñëa adhiñöäna jäni. In

practical teaching, we pay obeisances to those who are

superior to us publicly. We never pay obeisances to those

who are juniors publicly, but in the mind we pay them

obeisances. A real sädhu, a saintly person, does this. Before

you have paid obeisances to him, he has already paid his

obeisances to you in his mind. This is a real saintly person.

Mahäprabhu publicly paid His obeisances to the Mäyävädés

because they are sannyäsés anyhow. Prabhupäda has said,

"A Vaiñëava must not disrespect anyone to say nothing of a

sannyäsé." This is amäninä mänadena. Mahäprabhu is

teaching that, He is exhibiting that, so there is no harm, no

harm!

When you write a letter to someone and he is a Vaiñëava

what do you write? Please accept my humble obeisances!

This is Vaiñëava etiquette! Whoever he may be, senior or

junior, pay your obeisances. What is the harm? This is our

Vaiñëava etiquette, baba!

This is Mahäprabhu's teaching. Çréla Prabhupäda has said,

"Those who follow in the foodsteps of Mahäprabhu should

practise the methods of devotional life that He teaches us."

So you must do it!

TAS 2: Taror Api Sahiñëunä

Chapter two - Taror api sahiñëunä

"As Tolerant as a Tree"

kñéëa-rikthaç cyutaù sthänät

kñipto baddhaç ca çatrubhiù

jïätibhiç ca parityakto

yätanäm anuyäpitaù

guruëä bhartsitaù çapto

jahau satyaà na suvrataù

chalair ukto mayä dharmo

näyaà tyajati satya-väk

"Although bereft of his riches, fallen from his original

position, defeated and arrested by his enemies, rebuked and

deserted by his relatives and friends, although suffering the

pain of being bound and although rebuked and cursed by his

spiritual master, Bali Mahäräja, being fixed in his vow, did

not give up his truthfulness. It was certainly with pretention

that I spoke about religious principles, but he did not give up

religious principles, for he is true to his word."

Bali Mahäräja passed the severe test put before him by the

Supreme Personality of Godhead. This is further proof of the

Lord's mercy toward His devotee. The Supreme Personality

of Godhead sometimes puts a devotee to severe tests that

are almost unbearable. One could hardly even live under the

conditions forced upon Bali Mahäräja. That Bali Mahäräja

endured all these severe tests and austerities is the mercy of

the Supreme Lord. The Lord certainly appreciates the

devotee's forbearance, and it is recorded for the future

glorification of the devotee. This was not an ordinary test.

As described in this verse, hardly anyone could survive such

a test, but for the future glorification of Bali Mahäräja, one

of the mahäjanas, the Supreme Personality of Godhead not

only tested him but also gave him the strength to tolerate

such adversity. The Lord is so kind to His devotee that when

severely testing him the Lord gives him the necessary

strength to be tolerant and continue to remain a glorious

devotee.

(Çrémad-Bhagavatam 8.22.29-30)

The Severe Test

The Supreme Lord Himself says, "This is a test." Bali

Mahäräja had a very elevated position in the material world.

He had conquered the three worlds, he was in possession of

all the opulence, riches and wealth available in the three

worlds, but he became bereft of all his riches. He fell down

from his original position. He was defeated, arrested by his

enemies, rebuked and deserted by his relatives and friends.

He received so much suffering and so much pain. He was

bound up with the varuëa-päça [the ropes of Varuna]. He

was rebuked and cursed by his spiritual master, but still he

did not give up his truthfulness. He did not break his

promise. He promised that, "I must give three paces of land

to the Supreme Lord." Vämanadeva, who was a dwarf in

size, had very small footsteps and very small feet. He asked

for three steps of land to place His feet upon, but He as the

Supreme Personality of Godhead, expanded Himself and

became so great. With two feet He occupied all the

landspace, everything in the three worlds. He took away all

the possessions that Bali had possessed in the three worlds.

With two footsteps He took it, finished! Bali became bereft

of everything. That means the Supreme Lord tried to prove

Bali was not truthful, "Bali cannot keep up his promise." But

Bali was fixed. Then the Lord said, "Alright, now I have taken

away everything with two steps. Is there any land or place

you can give for my third footstep?" Bali said, "I have

nothing, nothing to give for the third footstep." But the

Lord said, "If you can give me a place, I can place my third

footstep."

Bali had received mercy—kåpä-siddhi—from his

grandfather, Prahläda Mahäräja, who is a mahä-bhägavata, a

great devotee. So pure intelligence came. He thought, "I

have given everything. The Supreme Lord has taken away

everything from me, all my possessions, all my opulence and

all my riches, but I have not given myself." So he offered his

head and said, "Place the third footstep here." That means

complete dedication. Complete unconditional surrender.

That is the test.

When there is complete dedication, complete surrender, he

will become bereft of everything. There is nothing, there is

no one. Bereft of his friends, relatives, no riches and no

strength. So who is there? Only the Supreme Lord is there.

So he will take shelter. That is the test. Bali passed that test.

His spiritual master Çukräcärya cursed him, "You cannot

keep up your promise. You will be proved untruthful. You

will go to hell and suffer there!" But Bali Mahäräja tolerated

all these things. "Alright, let me have this suffering, let me

go to hell and suffer there, but I cannot give up my promise.

I cannot be untruthful. I must keep up my promise at any

cost."

He completely surrendered by offering his head, thus he did

not give up his truthfulness. The Supreme Lord admits that it

was certainly the pretention that he spoke about religious

principles but he did not give up religious principles, for he

is true to his word. He is past the test.

chalayasi vikramaëe balim adbhuta-vämana

pada-nakha-néra-janita-jana-pävana

keçava dhåta-vämana-rüpa jaya jagadéça hare

"O Keçava! O Lord of the universe! O Lord Hari, who have

assumed the form of a dwarf brähmaëa! All glories to You! O

wonderful dwarf, by Your massive footsteps You deceive

King Bali, and by the Ganges water that has emanated from

the nails of Your lotus feet, You deliver all living beings

within this world." This verse is from the Çré Daçävatära-

stotra, which is found in the Gétä-govinda of Jayadeva

Gosvämé

The Supreme Lord pretended, but Bali Mahäräja did not give

up his principle, he was true to his word. He tolerated all

these things, all rebukes, all sufferings, all pain and all

insults. He tolerated everything. He received such strength

to tolerate. One should have the strength to tolerate all this.

Therefore Mahäprabhu's teaching is:

tåëäd api sunécena

taror api sahiñëunä

amäninä mänadena

kértanéyaù sadä hariù

Do hari-bhajana without duplicity—niñkapaöa-bhajana.

Bhajana should be done without duplicity. No duplicity

should be there. One should have a simple heart, a pure

heart. That will be tested. Kåñëa knows the heart, He is

there in your heart. Kåñëa knows what bhäva (intention) is

there in your heart. He will put you to the test, a very severe

test.

Are you a pretentious person? Just pretending? Is there

duplicity in your heart or do you have a simple heart? What

intention do you have? What desire do you have? Do you

really want Kåñëa? Or do you have some other desires?

Desire for material enjoyment? Desire for liberation? That

will be tested!

Uttama-bhakti—Pure Bhakti

anyäbhiläñitä-çünyaà

jïäna-karmädy-anävåtam

änukülyena kåñëänu-

çélanaà bhaktir uttamä

"One should render transcendental loving service to the

Supreme Lord Kåñëa favourably and without desire for

material profit or gain through fruitive activities or

philosophical speculation. That is called pure devotional

service."

(Bhakti-rasämåta-sindhu, Pürva-vibhaga 1.11)

This is uttama-bhakti, pure bhakti, no other intention, no

other desire is there. No desire for material enjoyment, no

desire for liberation. Only to serve the lotus feet of the Lord

and to give Him pleasure.

'I never ask for anything for my own pleasure, for my own

enjoyment, for my own name, fame, prestige, my own

adoration or my own honour. I do not want that.' That will

be tested. That test was there for Bali. Bali passed this test.

One who passes this test, gets the mercy of the Lord. The

Lord will test you and the Lord gives strength to tolerate it.

As described in this verse, hardly anyone could survive such

a test, but for the future glorification of Bali Mahäräja, one

of the mahäjanas, the Supreme Personality of Godhead not

only tested him, but also gave him the strength to tolerate

such adversity. Mahäprabhu has said, taror api sahiñëunä. Be

as tolerant as a tree! How can you do hari-bhajana if you

have no tolerance? That will be tested.

Bali was tested. This was not an ordinary test, it was a very

severe test. No one could have survived, but he survived. He

tolerated!

The Power of Tolerance

Take the example of Haridäsa Öhäkura. Such persecution!

The päñaëdés (atheists) dragged him through 22 bazaars

and they were whipping him at the same time. They beat

him severely. Anyone else would have died, they could not

have survived. His flesh came out, he was badly wounded!

Those who were looking, could not tolerate to see such

severe persecution. They cried and said, "Alas, alas!" But

Haridäsa Öhäkura tolerated it. He was chanting very loudly:

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare

Hare Räma Hare Räma Räma Räma Hare Hare

khaëòa khaëòa hai' deha yadi jaya präëa

tabu ämi vadane nä chäòi hari-näma

"Let my life go away. Let my body be torn into pieces,

crushed into pieces, whatever may be, I will never give up

this holy name." (Caitanya Bhagavata Ädi 16.94)

Haridäsa Öhäkura said this and he did not give up the holy

name. He was chanting and he tolerated. He had the power

of tolerance. Kåñëa gives it. Kåñëa is so kind to His devotee

that according to how severe the test is, the Lord gives him

the necessary strength to be tolerant and continue to

remain a glorious devotee. Those who do this hari-bhajana

without duplicity will receive the strength of tolerance.

Those who do not do bhajana, cannot tolerate. They are very

intolerant. One word they cannot tolerate. What to speak of

anything else. Insult will come, your enemies will rebuke

you, your enemies will call you all bad names. How can you

tolerate it? By serving the lotus feet of Kåñëa.

This material world is such a world, duhkhälayam, at every

step there is danger. A miserable place, a miserable

platform, there is so much misery and suffering here. In

spite of all suffering, miseries, insults, honour, dishonour,

one should be equal;

samaù çatrau ca mitre ca

tathä mänäpamänayoù

çétoñëa-sukha-duùkheñu

samaù saìga-vivarjitaù

tulya-nindä-stutir mauné

santuñöo yena kenacit

aniketaù sthira-matir

bhaktimän me priyo naraù

(Bhagavad-gétä 12.18-19)

One who is equal in favourable and unfavourable conditions,

when praised, or dishonoured and who is not disturbed

under these circumstances, passes the test. He is tulya, he is

equal with his friends and with his enemies. It is said; if your

enemy is a very great enemy and if that enemy comes to

your house, what will you do? "O my enemy has come to my

house, now I have the opportunity, I must kill him." You may

be thinking like that, but one who is a real gentleman, a real

devotee, a Vaiñëava, never thinks like that. He pays all

respects to his enemy, he gives them all good treatment,

then the enemy's heart will be changed and he thinks, "Yes, I

have developed such enmity."

Only One Attachment!

There is the story of Sanätana Gosvämé. Sanätana Gosvämé

bribed the jail keeper so that he could get out of the

jailhouse. He had no other way of getting out. Rupa

Gosvämé had kept many gold coins for him and he had

hidden them! He wrote a letter to Sanätana Gosvämé which

was written in an indirect way. It had a lyrical meaning, no

one could understand what the letter said, but Sanätana

Gosvämé could understand the secret meaning of the letter.

So he acted accordingly. Somehow or other Sanätana

Gosvämé was placed into prison. He had given up his

ministership. He had such an elevated position and so much

opulence. He gave up everything for the service to the

Supreme Personality of Godhead. This is a test. Are you

really attracted to this material position with all of it's name,

fame, adoration, opulence, riches and enjoyment? Or do you

have no attachment? Only one attachment should have been

developed towards the lotus feet of Kåñëa!

na dhanaà na janaà na sundaréà

kavitäà vä jagad-éça kämaye

mama janmani janmanéçvare

bhavatäd bhaktir ahaituké tvayi

"O almighty Lord, I have no desire to accumulate wealth, nor

do I desire beautiful women, nor do I want any number of

followers. I only want Your causeless devotional service,

birth after birth." (Çré Çré Sikñäñöaka, verse 4)

That is Mahäprabhu's teaching; to have no desire. 'No, I have

no desire for material wealth, nor do I desire material

followers. So many followers will come and thus praise me

and flatter me but I do not want this. Rather let all blame me

and call me all bad names.' Who wants this thing? All want

praise! When someone rebukes you, calls you ill names, can

you tolerate it? No, you cannot tolerate it. If someone

praises you—"Very good, he is my friend, very good!" And

when someone calls you bad names, you become so angry!

Isn't it? Such intolerance.

Tolerate Everything!

If you are really eager to serve the Supreme Personality, you

can tolerate everything—being rebuked, called bad names,

so many sufferings and miseries. Haridäsa Öhäkura and

Sanätana Gosvämé tolerated. Sanätana Gosvämé took leave

on the plea that he was sick. "I am sick," he said. "Yes, I have

to serve the lotus feet of Kåñëa, the lotus feet of

Mahäprabhu. I must go to Mahäprabhu and take shelter at

His lotus feet. But this government service is a hindrance on

my path, this ministerial position, serving the Mohammedan

government." Biphale sevinu kåpaëa durajana capala sukha-

laba lägi're. "For a fraction of flickering happiness I have

uselessly served wicked and miserly men!" This verse is from

the song by Govinda däsa Kaviräja, titled Bhajahü Re Mana

Çré Nanda-nandana.

Why are you serving these kåpaëa durajana, the misers and

rascals in this material world? Are you serving them because

of your own bodily comfort and material enjoyment?

Getting a high salary, 'He is giving me so I am serving him.'

He is a rascal, he is a miser—kåpaëa durajana. He was

serving. Many people are serving, flattering, "Yes, you are

very good, very nice, your face is good, your buttock is good,

your behavior is good, everything is good. Nobody is as

good as you, you are a great hero, you are such a powerful

person! O yes." Biphale sevinu kåpaëa durajana capala

sukha-laba lägi're.

Fleeting material pleasure means material enjoyment,

serving rascals and stupid persons, but you are the servant

of Kåñëa. Kåñëa is the only master, the eternal master, and

the jiva is the eternal servant. If you are not serving Kåñëa

and that material boss sometimes rebukes you, sometimes

puts you in great difficulty, then you tolerate it. "Alright,

alright," you say. "Otherwise I will be dismissed from my

job." Then why not tolerate for the service of Kåñëa? He is

the only master, the only object of love. He is sevya vastu—

only to be served. Kåñëa will put you to the test. "Do you

really want to serve Me with love and affection? So I will put

you in such a difficult situation. I will take away everything

from you and you will be insulted and admonished. How can

you serve Me? Have you developed real attachment toward

Me?" That is there in Bali Mahäräja, that is the test.

Kåñëa Is My Protector

Sanätana Gosvämé gave up his ministerial position and he

pretended, "I am sick, I am sick." He took leave and stayed in

his house. He studied and discussed Bhägavatam in the

association of devotees, Vaiñëavas. The Nawab Hussain Shah

sent his physician, "Go and examine him and ascertain what

illness he has."

The royal physician came and saw that there was no illness.

Sanätana Gosvämé was studying and discussing Bhägavatam

in the association of the devotees, Vaiñëavas. The royal

physician reported this to the Nawab. He said, "There is no

illness, his health is good. He is discussing the Bhägavatam."

Then Hussain Shah went himself to see Sanätana Gosvämé's

illness. He also saw that there was no illness. He asked

Sanätana Gosvämé, "What did you do? Are you telling lies?

Why have you taken leave—medical leave, sick leave? You

are not sick! Don't you want to serve? You and your brother

[Rupa Gosvämé] have given me so much trouble. Your

brother left (Rupa Gosvämé had already left his government

service to the Nawab Hussain Shah) and you are pretending

to be sick—telling lies and there is no sickness. What is your

intention? What do you want?" Then Sanätana Gosvämé

said, "You are a king, you are a ruler, I am your servant, you

can do whatever you like with me. Whatever punishment

you want to inflict on me you may do, but I will never serve

you again. I will never go back."

He knows, he will face a severe test, he will be put into great

trouble. He knows it, still he was not afraid because he

knows, "Kåñëa is my maintainer, Kåñëa is my protector. No

one else is my protector, no one else is my maintainer." He

had taken complete shelter at the lotus feet of Kåñëa and he

had full faith in it. He said, "You may inflict any punishment

you want on me." The Nawab Hussain Shah put him in jail.

"Now how to get out of this prison?" Sanätana Gosvämé

thought. "Because my aim is to take shelter at the lotus feet

of Caitanya Mahäprabhu and serve Him." Such an obstacle is

here now. He is in the prison house. How can he serve Kåñëa

and Mahäprabhu? This is a hard test.

Rupa Gosvämé wrote a letter to Sanätana Gosvämé. He had

already kept hundreds of gold coins for him. The gold coins

are to bribe the jail-keeper. He will somehow or other get

out of jail and go to Mathurä-Våndaväna. "Whatever is

needed to serve the lotus feet of Kåñëa, I have to do it." This

is strong determination, firm determination. "I have to do it

even at the cost of my life. Let my life go out, I must do it!

Whatever it may be. I must do it." That is the test. It is by the

will of the Lord that all these things take place, Kåñëa has

the supreme will.

Accordingly Sanätana Gosvämé bribed the jail keeper and

gave him the gold coins. This jail keeper would not have

earned such an amount of money throughout his lifetime.

The jail keeper said, "O, if Hussain Shah will come to know of

this, he will cut of my head and he will kill all my family

members." But Sanätana Gosvämé said, "Don't be afraid.

Allah, God will protect you. I helped you when I was in my

ministerial position, I helped you so much. Please help me

now. I'll go to Mecca. I'll become a daraveça.* Don't be

afraid. Allah will protect you." Thus he gave him the

allurement of so many gold coins and the jail keeper

released him. "To save yourself," Sanätana Gosvämé said,

"you will say that I died. I had this stomach upset and I went

there to the bank of the Ganges to pass stool with shakles

on my hands and legs, jumped into the Ganges and

drowned. Died—finished!"

Pure Intelligence Comes from Kåñëa

Thus Sanätana Gosvämé escaped and traveled through the

jungle path to Käçi. (Mahäprabhu was in Käçi at that time).

He took one servant with him and that servant was carrying

the gold coins. In the evening they took rest in an inn. The

inn was in the jungle where he was passing through. That

innkeeper had engaged the services of an astrologer and the

astrologer could ascertain that this person has some money.

So the innkeeper could understand that this person has

some gold coins, and he planned how to kill these two

persons that very night and take away their gold coins. Such

a severe test! A dangerous situation.

Accordingly this innkeeper prepared very delicious

foodstuffs and made nice sleeping arrangements for

Sanätana Gosvämé and his servant. He said, "Alright, you

seem to be very tired. Take this food and then take rest. This

nice cushion is there." Sanätana Gosvämé thought, "Why is

this person taking so much care of us? That is not good." He

had pure intelligence. One who is constantly attached to the

lotus feet of Kåñëa has pure intelligence:

teñäà satata-yuktänäà

bhajatäà préti-pürvakam

dadämi buddhi-yogaà taà

yena mäm upayänti te

"To those who are constantly devoted and worship Me with

love, I give the understanding by which they can come to

Me." (Bhagavad-gétä 10.10)

In the tenth chapter of Bhagavad-gétä Kåñëa has said; those

who are constantly attached to me and are engaged in doing

bhajana with love (priti), I give them pure intelligence. So

pure intelligence comes from Kåñëa. Sanätana Gosvämé is

such a devotee that he had developed love for Kåñëa. He

had no other desire. His only desire was how to go and meet

Caitanya Mahäprabhu and take shelter at His lotus feet. That

was one desire, he had nothing else! That is pure

intelligence.

Then he asked his servant, "Have you any money?" The

servant said, "Yes, I have the gold coins." Immediately

Sanätana Gosvämé thought, "This innkeeper is taking care

of us and in the night he will kill us and take the gold coins."

He then asked the innkeeper, "O innkeeper, is this a

dangerous path, are there many hills? Are there dacoits

(robbers) on the way? Will you please help us to cross the

path during this nighttime?"

The innkeeper said, "Don't worry, you take rest, you seem to

be tired. You take this food and take rest. I'll help you cross

over this dense dark part of the night. Don't worry."

Only One Desire

When that servant said that he had gold coins, then

Sanätana Gosvämé thought, "This is very dangerous!" He

had to get rid of the coins. Sanätana Gosvämé said, "Alright,

give me the gold coins." The servant kept only one coin with

him and handed over the rest. Sanätana Gosvämé gave the

gold coins to the innkeeper. The innkeeper was looking

amazed. "O," he said, "This night I would have killed you for

this, but you have given me the gold coins so my heart has

become completely changed."

The enemy's heart changed. Kåñëa gives intelligence to one

who is completely surrendered to His lotus feet. He gives

intelligence how to pass this test, how to tolerate such a

dangerous situation.

During that night there came a man who helped Sanätana

Gosvämé to cross over the dangerous situation. Such a

severe test! Such suffering you have to face and tolerate all

these things. Therefore taror api sahiñëunä. Kåñëa will test

you whether you have any other desires, any material

desires for enjoyments, liberation, or only one desire,

bhavatäd bhaktir ahaituké—how to get the lotus feet of

Kåñëa and serve Him. No other desire. "I do not desire

anything for myself, no enjoyment, no happiness, nothing.

In spite of all suffering, all persecution, I have to serve the

lotus feet of Kåñëa and give him pleasure." This should be

tested. Those who are pure devotees are free from duplicity

and are always engaged in this niñkapaöa-bhajana—bhajana

without duplicity. This is the symptom, lakñaëa, of such dear

devotees of the Lord.

na pärameñöhyaà na mahendra-dhiñëyaà

na sävabhaumaà na rasädhipatyam

na yoga-siddhér apunar-bhavaà vä

mayy arpitätmecchati mad vinänyat

"One who has fixed his consciousness on Me desires neither

the position or abode of Lord Brahmä or Lord Indra, nor an

empire on the earth, nor sovereignty in the lower planetary

systems, nor the eightfold perfection of yoga, nor liberation

from birth and death. Such a person desires Me alone."

(Çrémad-Bhagavatam 11.14.14)

In the eleventh canto of the Bhägavatam Kåñëa says to

Uddhava that the symptom of a pure devotee is that he does

not want anything.

na pärameñöhyaà na mahendra-dhiñëyaà

na sävabhaumaà na rasädhipatyam

na yoga-siddhér apunar-bhavaà vä

mayy arpitätmecchati mad vinänyat

"Uddhava, those who are completely surrendered unto Me,

My dear devotees, pure devotees, they have no desire for

material enjoyment, nor desire for liberation, they only want

to serve My lotus feet and give Me pleasure. They do not

want the position of Brahmä. They do not want the position

of Indra. They do not want to be the emperor of this world.

They do not want to occupy the heavenly planets where Bali

went, nor opulence. They do not want this yoga-siddhi,

mystic perfection, they do not want liberation. They do not

want anything, they only want to serve Me and give Me

pleasure."

That will be tested. What do you really want? Do you want to

serve the lotus feet of Kåñëa, Mahäprabhu, or do you want

some material enjoyments—a good wife, a beautiful woman

to enjoy, thinking, "My wife, my son." Did you come to this

path to get a nice wife? "Yes, very nice, a wife is available

here." Kåñëa knows the heart, baba! Kåñëa knows what is

there in your heart. You cannot cheat Kåñëa. He is there in

your heart. Kåñëa will put you in a severe test. Only if you

pass this test you can get Kåñëa. You should understand this

thing. In the Mukunda-mälä-stotra it is said:

nähaà vande tava caraëayor dvandvam advandva-hetoù

kumbhé-päkaà gurum api hare närakaà näpanetum

ramyä-rämä-mådu-tanu-latä-nandane näbhirantuà

bhäve bhäve hådaya-bhavane bhävayeyaà bhavantam

"O Lord, I do not want material enjoyment. I do not pray to

you for deliverence from naraka [Kumbhipäka]—hell. For

this purpose I am not offering prayers at Your lotus feet. I do

not want a beautiful woman that is available in heaven or to

be embraced by their soft arms. No, I do not want that. O

Lord Hari, I am not offering prayers at your lotus feet for

that! I only want—bhavatäd bhaktir ahaituki tvayi—to serve

Your lotus feet life after life and give You pleasure. In spite

of all suffering, all difficulties, all rebukes, all insults, all

miseries, whatever may come, I have to tolerate it and serve

Your lotus feet."

na dhanaà na janaà na sundaréà

kavitäà va jagad-éça kämaye

mama janmani janmanéçvare

bhavatäd bhaktir ahaituki tvayi

This is Mahäprabhu's prayer, this is the only desire

nästhä dharme na vasu-nicaye naiva kämopabhoge

yad bhävyaà tad bhavatu bhagavan pürva-karmänurüpam

etat prärthyaà mama bahu mataà janma-janmäntare 'pi

tvat-pädämbhoruha-yuga-gatä niçcalä bhaktir astu

(Mukunda-mälä-stotra, verse 5)

"O Lord Hari, I do not want material opulences. I do not

want it. I have no list of desires in the subtle corner of my

heart, no desire for material enjoyment. I do not ask you to

destroy my karmic reactions. I never offer a prayer like this,

'Please destroy my karma'. No, let me have the reaction for

what I have done, my previous prarabdha-karma. the

reactions to previous actions which are presently being and

enjoyed. I do not request you and offer prayer to you,

'Please destroy my karmic reactions'. No, whatever

happiness or suffering according to my prarabdha-karma I

deserve to have, let me have it. But only one prayer I have.

What is that? Tvat-pädämbhoruha-yuga-gatä niçcalä bhaktir

astu. I only want this niçcalä bhaktir—unalloyed devotion at

Your lotus feet. This is the only prayer. I have no other

prayer."

dharmärtha-käma-mokñeñu necchä mama kadäcana

tvat-päda-paìkajasyädho jévitaà déyatäà mamad

"O Lord I do not want dharma, artha, käma or mokña. I do

not want this. There is no need for all these four types of

mukti—çärüpya, sälokya, särñöi, sämépya. Please give me a

place at Your lotus feet. This is my only desire. Only think of

me as a speck of dust at Your lotus feet. Just give such a tiny

place as a speck of dust at Your lotus feet. I have no other

desire." (Narada-païcarätra)

bhava-bandha-cchide tasyai spåhayämi na muktaye

bhavän prabhur ahaà däsa iti yatra vilupyate

These are the words of Hanumänjé. Hanumän is the ideal

servant. "O Lord, You are the deliverer from material

bondage. You can deliver anybody from material bondage,

but I do not ask for it. I do not pray for it. You are my eternal

master, I am Your eternal servant. I must maintain this

eternal relationship of servant and master, this perfect

eternal loving relationship. I have no other desire than to

become Your servant life after life, to serve Your lotus feet

with love and give You pleasure and enjoyment. I do not ask

anything for myself."

sandhyä-vandana bhadram astu bhavato bhoù snäna

tubhyaà namo

bho deväù pitaraç ca tarpaëa-vidhau nähaà kñamaù

kñamyatäm

yatra kväpi niñadya yädava-kulottaàsasya kaàsa-dviñaù

smäraà smäram aghaà harämi tad alaà manye kim anyena

me

(Padyävalé)

That devotee, who has developed unalloyed devotion at the

lotus feet of Kåñëa, has given up all these daily activities of

chanting of the gäyatri-mantra in the tri-sandhyas—

morning, noon and evening. He says, "O gäyatri, I pay my

obeisances unto you, let all glory come to you." He never

goes to any holy places and takes bath there. He says, "O all

holy places, I pay my obeisances to you. Let all glory come to

you but I do not want to go there." He also says, "O

demigods, forefathers, I have no time to chant your names

and offer any worship to you. I am quite unable, please

excuse me. Wherever I may be, I may be in hell, I may be

very comfortable in heaven, I may be in a deserted place, I

may be in a forest, I may be in a very dangerous place, but I

only want to constantly think of the lotus feet of Kåñëa, who

is the killer of Kaàsa. Again and again and again, there is

nothing else that I want. I consider that this is enough for

me. Nothing else is required."

snänaà mlänam abhüt kriyä na ca kriyä sandhyä ca

vandyäbhavad

vedaù khedam aväpa çästra-paöalé sampüöitäntaù-sphuöa

dharmo-marma-hato hy adharma-nicayaù präyaù

kñayapräptavän

cittaà cumbati yadavendra-caraëämbho je mamähar-niçam

(Padyävalé)

"I have only one desire to take shelter at the lotus feet of

Kåñëa, who is the crest jewel of the Yadu dynasty. I do not

want anything else. Therefore I give up my bathing three

times a day, I give up all Vedic sacrifices, offering prayer in

the morning, noon and evening and studying the Vedas. All

my Vedic literatures are now put in my box under lock and

key. I do not want all these things. I only constantly want to

be a bumblebee moving around the lotus feet of Kåñëa,

humming, humming;

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare

Hare Räma Hare Räma Räma Räma Hare Hare

If I put all my Vedic literature in a box under lock and key,

they may be very aggrieved. They may be feeling very great

pain. Still I have to tolerate it. This is a question of

tolerance."

The purport is that one should develop unalloyed, single

pointed devotion, not multi-pointed. Hanumän is the

example, he has unalloyed devotion at the lotus feet of Lord

Räma. Not at the lotus feet of Kåñëa, but Lord Räma. He is a

dear devotee, däsa, servant of Lord Räma. He is a great

sädhu. The sädhu knows çästra. All Vedic knowledge comes

from Kåñëa, from the Supreme Lord. Kåñëa has said,

"mattaù småtir jïänam apohanaà ca—From Me comes

remembrance, forgetfulness and knowledge." One who

develops unalloyed devotion unto the lotus feet of the

Supreme Lord, automatically all the Vedic knowledge is

revealed to him. Hanumänjé is a great learned sädhu, he

knows çästra and he has said:

çrénäthe jänakinäthe

abheda paramätmani

mama jévana sarvaça

räma rajiva locana

This is unalloyed one pointed devotion. There is no

difference between Çrénäthe and Jänakinätha. Çrinäthe is

Kåñëa and Jänakinätha is Räma, the husband of Jänaki—

Sétä. "There is no difference between Çrénäthe and

Jänakinätha, I know." He is a sädhu, he knows it. "In the

Vedas there is no difference, but in my heart and soul is

räma rajiva locana, the lotus eyed Lord Räma, not Kåñëa."

This is one pointed devotion, unalloyed devotion. Therefore

Hanumän has said, "Those who have developed such

unalloyed devotion at the lotus feet of their Lord, Kåñëa or

Rama, have given up these daily activities—nitya-karma.

They are constantly engaged in this bhajana:

Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare

Hare Räma Hare Räma Räma Räma Hare Hare

Akaitavaù-bhajana—akaitavaù means without duplicity.

There is no other desire, but if there is a desire, that means

duplicity. There should be only one desire:

mugdhaà mäà nigadantu néti-nipuëä bhräntaà muhur

vaidikä

mandaà bändhava-saïcayä jaòa-dhiyaà muktädaräù sodaräù

unmattaà dhanino viveka-caturäù kämam mahä-dämbhikam

moktuà na kñämate manäg api mano govinda-päda-spåhäm

(Padyävalé)

If I have been doing all these things you will see that those

who are moralists will blame me. Let them blame me, I do

not care for it. Mugdhaà mäà nigadantu néti-nipuëä. Those

who are learned scholars, Vedic paëòitas, they may also

criticize me. They may say, "He is a mad fellow." Alright, let

them say it, I do not care. Mugdhaà mäà nigadantu néti-

nipuëä bhräntaà muhur vaidikäù. "He is mislead." I let them

say it, I do not care. Those who are my relatives, friends,

blame me, they may call me a bad person. "He is a very bad,

nasty person." I let them say it, I do not care. Just tolerate all

these things. Bändhava-saïcayä jaòa-dhiyaà muktädaräù

sodaräù—those who are my brothers will desert me. They

will kick me and desert me beause I have no intelligence. Let

them do it, let them desert me, I do not care. Unmattaà

viveka-caturäù kämam mahä-dämbhikam—those who are

rich, wealthy persons, they may call me a mad fellow. Let

them say it, I do not care. Those who are viveka-caturäù

kämam mahä-dämbhikam—intelligent persons, they may

say, "O, he is a stubborn, arrogant person—dämbhikam."

Alright, they may say so, I do not care. Moktuà na kñämate

manäg api mano govinda-päda-spåhäm. Inspite of all these

rebukes, all these scoldings, all these insults, all these ill

names and all these sufferings, I am going to tolerate it. "O

Lord, please give me the power to tolerate all these things

and allow me not to be defeated from doing the bhajana of

Your lotus feet.

All this is what one has to tolerate. And this will come! This

material world, material platform, a very dangerous and

nasty platform is not at all a fit place for any gentleman. You

should not expect all honour, all praise and all good names.

Do not expect all these things because all evil, all opposites

will come to you, to test how determined you are, to test

your real attachment to the lotus feet of the Lord. To test

your real devotion, the Lord creates this test. The Lord

places such a test before you, and you have to pass this test.

This was the case with Bali Mahäräja. He was very severely

tested and he passed. He gained the strength to tolerate it.

Prabhupäda Mahäräja has said; the Lord is so kind to His

devotee, by severely testing him, the Lord gives him the

necessary strength to be tolerant and continue to remain a

glorious devotee.

tåëäd api sunécena

taror api sahiñëunä

amäninä mänadena

kértanéyaù sadä hariù

This is Mahäprabhu's teaching. Think yourself worse than a

blade of grass lying on the street, much humbler than that.

Become as tolerant as a tree. Do not demand respect, but

pay respect to one and all. Think that, "All are Vaiñëavas, but

me." I am the lowest of the low. This is tåëäd api sunécena.

Otherwise how can you pay respect to one and all if you

think, "O, I am a Vaiñëava, I am a Vaiñëava!"

ämi ta'vaiñëava, e-buddhi ha-ile

amäni nä haba ämi

pratiñöhäçä äsi', hådaya düñibe

ha-iba niraya-gämé

Bhaktivnoda Öhäkura has said, "If this wicked thought will

enter into my mind that I am a Vaiñëava, I cannot become

amäni. I cannot pay respect to one and all. Better I demand

respect, 'Hey, don't you know who I am? I am a Vaiñëava,

pay daëòavat.' So my heart will become polluted, my

consciousness will become polluted and I will go to hell."

Therefore you have to tolerate all these things; all

sufferings, all rebukes, all miseries, all insults, all

blasphemies and all bad names. Tolerate, tolerate, tolerate!

Kåñëa will give you the power for chanting the pure name

without duplicity and Kåñëa gives you the power of

tolerance. After all that, you may not get it in this life, all

glorification will come. Kåñëa will give all these things. This

test is a severe test and you have to pass the test. Do not be

disturbed at all, have tolerance, the power of tolerance!

Have patience!

Keep Up Your Enthusiasm!

Rupa Gosvämé has said: utsähän niçcayäd dhairyät. Do not

give up your enthusiasm—utsähän. You were so

enthusiastic, but now it is all gone. "O I am depressed and

disappointed. O everything has failed." No enthusiasm. Do

not give up your enthusiasm! Keep it up! Utsähän niçcayäd.

Take up this firm determination, "In this very life, I must get

the lotus feet of Kåñëa!" As Dhruva said, "I must meet Lord

Näräyaëa!" He was a five year old boy and he had such

determination. His name is Dhruva because he has strong

determination. His mother said, "No, no, you are a boy, you

cannot go to the forest. So many sages went through so

much hardship and suffering. For hundreds of years great

sages undergo very severe sädhana, severe austerity, but

they failed. It is not an easy matter because you are a boy."

Dhruva replied, "Whatever it may be, I must attain the lotus

feet of Näräyaëa." He has such determination, otherwise

how can you get Kåñëa?

Have patience—utsähän niçcayäd dhairyät! Do not be

impatient—have patience and tolerate! Do not give up your

enthusiasm! Do not give up your devotion! Stick to it! Stick

to it in spite of all suffering, all rebukes, all blasphemies, all

and all unfavourable situations. Do not be defeated, stick to

it! Have patience! This is a test. Kåñëa is placing a test before

you. You have to pass it, and you have to tolerate it. These

are all instructions from sädhu-guru.

Tolerate and Cooperate

My Guru Mahäräja gave the same instruction; tolerate and

cooperate! This is the last thing he said, "Tolerate and

cooperate." You have to tolerate. All these obstructions,

impediments, sufferings, pain and unexpected things will

come. Insult will come. No praise, but all blame will come to

you. Tolerate, tolerate, tolerate and cooperate, then you will

get passed the test!

You will get the mercy of the Lord, Mahäprabhu's mercy,

Nityananda Prabhu's mercy, Kåñëa's mercy. All glory will

come. It may not come in this very lifetime, but it must

come. Do not expect that it will come! Whatever it may be, I

will not give up my attachment to the lotus feet of Kåñëa! I

will not give up my service! I will never leave. I must stay

fixed! This determination is steadiness of mind. This is

unalloyed devotion. This is your real love, affection and

attachment for Kåñëa.

Otherwise how can you get His mercy? Bali Mahäräja passed

all these tests. He was arrested, his enemies defeated him,

they called him bad names, so much suffering, so many

insults, all these things he had to tolerate and he became

one of the mahäjanas.

TAS 3: Saralatä Vaiñëava Atva

Chapter three - Saralatä Vaiñëava Atva

"Simplicity is Vaiñëavism"

ñaò-varga-saàyamaikäntäù

sarvä niyama-codanäù

tad-antä yadi no yogän

ävaheyuù çramävahäù

"Ritualistic ceremonies, regulative principles, austerities and

the practice of yoga are all meant to control the senses and

mind, but even after one is able to control the senses and

mind, if he does not come to the point of meditation upon

the Supreme Lord, all such activities are simply labour in

frustration."

One may argue that one may achieve the ultimate goal of

life—realization of the Supersoul—by practicing the yoga

system and ritualistic performances according to the Vedic

principles, even without staunch devotion to the spiritual

master. The actual fact, however, is that by practicing yoga

one must come to the platform of meditating upon the

Supreme Personality of Godhead. As stated in the scriptures,

dhyänävasthita-tad-gatena manasä paçyanti yaà yoginaù: a

person in meditation achieves the perfection of yoga

practice when he can see the Supreme Personality of

Godhead. By various practices, one may come to the point of

controlling the senses, but simply controlling the senses

does not bring one to a substantial conclusion. However, by

staunch faith in the spiritual master and the Supreme

Personality of Godhead, one not only controls the senses but

also realizes the Supreme Lord.

yasya deve parä bhaktir

yathä deve tathä gurau

tasyaite kathitä hy arthäù

prakäçante mahätmanaù

"Only unto those great souls who have implicit faith in both

the Lord and the spiritual master are all the imports of the

Vedic knowledge automatically revealed." (Çvetäçvatara

Upaniñad 6.23) It is further stated, tuñyeyaà sarva-bhütätmä

guru-çuçrüñayä and taranty aïjo bhavärëavam. Simply by

rendering service to the spiritual master, one crosses the

ocean of nescience and returns home, back to Godhead.

Thus he gradually sees the Supreme Lord face to face and

enjoys life in association with the Lord. The ultimate goal of

yoga is to come in contact with the Supreme Personality of

Godhead. Unless this point is achieved, one's so-called yoga

practice is simply labor without any benefit.

(Çrémad-Bhägavatam 7.15.28)

A Very Valuable Instruction

Here Närada Muni states, "Ritualistic ceremonies, regulative

principles, austerities and the practice of yoga are all meant

to control the senses and mind, but even after one is able to

control the senses and mind, if he does not come to the

point of meditation upon the Supreme Lord, all such

activities are simply labour in frustration."

As a bona fide mahäjana, sädhu, guru, this is Närada Muni's

instruction. This is a very valuable instruction. The most

conclusive statement is this that even after one is able to

control the senses and mind, if he does not come to the

point of meditation upon the Supreme Lord, all such

activities are simply labour in frustration.

The Mind and the Senses

indriyäëi paräëy ähur

indriyebhyaù paraà manaù

manasas tu parä buddhir

yo buddheù paratas tu saù

"The working senses are superior to dull matter; the mind is

higher than the senses; the intelligence is still higher than

the mind; and he [the soul] is even higher than the

intelligence." (Bhagavad-gétä 3.42)

Indriyäëäà manaç cäsmi—in Bhagavad-gétä (10.22) Kåñëa

has said that the mind is the most important of all the

senses. The mind is the best of all indriyäs (senses). The

mind is superior to all of the indriyäs. The mind is the chief

indriyä, the chief sense. If the mind is controlled and fixed at

the lotus feet of Kåñëa, automatically all the other senses

will be controlled, they will be engaged in the service of

Kåñëa. If your mind is not fixed, not controlled, you cannot

control your senses. That is a fact! Kåñëa has said how the

mind can be controlled in Bhagavad-gétä (9.34); man-manä

bhava, 'think of Me'.

Gurudeva Teaches Control of the Mind

The activities of the mind are willing, feeling and desiring,

saìkalpa and vikalpa, accepting and rejecting. The mind

should be fixed at the lotus feet of Kåñëa. Hari-guru-caraëa-

sevä upäsanästram. To control the mind, you must fix your

mind at the Lotus feet of Hari under the guidance of a bona

fide guru. Gurudeva teaches you this. Guru is mukunda-

preñöha. Gurudev, the spiritual master is a pure devotee, a

very dear intimate associate of Kåñëa known as mukunda-

preñöha—dear to Lord Mukunda. Lord Mukunda, the

Supreme Lord listens to whatever His dear and very intimate

associate guru says. If someone disobeys the guru,

disregards the guru, how can he think of the Supreme

Personality of Godhead? How can he meditate upon Him and

His all beautiful form? He cannot meditate, Kåñëa will never

come to his meditation, to his mind. He will go away. That is

a fact! Without devotion to the guru one cannot control his

senses and mind. It is impossible!

Those who are impersonalists try to control their mind and

senses by practising this añöäìga-yoga, präëäyäma-yoga—

dhyäna, dhäraëa, sämadhé, but in actuality, in the practical

sphere they cannot concentrate their mind. Their

concentration is very little, the mind fluctuates. This is the

nature of the mind.

caïcalaà hi manaù kåñëa

pramäthi balavad dåòham

tasyähaà nigrahaà manye

väyor iva suduñkaram

"For the mind is restless, turbulent, obstinate and very

strong, O Kåñëa, and to subdue it, I think, is more difficult

than controlling the wind." (Bhagavat-gétä 6.34)

When Kåñëa talks about this control of the mind in Çrémad

Bhagavad-gétä, Arjuna, who is such a great warrior, feels

that it is impossible to control this mind, as it is impossible

to take the motion of the wind through your hand. Similarly,

it is impossible to control this fickle mind. This obstinate,

fickle, disobedient mind. It is quite impossible.

çré bhagavan uväca

asaàçayaà maha-bäho

mano durnigrahaà calam

abhyäsena tu kaunteya

vairägyeëa ca gåhyate

"Lord Çré Kåñëa said: O mighty-armed son of Kunté, it is

undoubtedly very difficult to curb the restless mind, but it is

possible by suitable practice and by detachment."

(Bhagavat-gétä 6.35)

Devotion to Guru

Kåñëa admitted to Arjuna, "Whatever you have said, that is a

fact. This mind is so obstinate, so fickle and very difficult to

control, but still there is a way." Abhyäsena tu kaunteya,

vairägyeëa ca gåhyate—practise vairägya, detachment,

renunciation, and attachment to Kåñëa, then it will be

possible. Kåñëa instructed this to Arjuna, but it cannot be

achieved without devotion to guru! Without devotion to

guru, one cannot achieve that stage of controlling ones

senses and mind—hari-guru-caraëa-seva upäsanästram. This

is the weapon—hari-guru-caraëa. By serving guru,

completely surrendering oneself to the lotus feet of guru by

the achievement of guru-kåpä, and when gurudeva is

pleased through your service then Kåñëa will be pleased and

your mind can be very easily fixed to the lotus feet of Kåñëa.

Otherwise you cannot fix your mind at the lotus feet of

Kåñëa. Kåñëa will go away from your mind because you

have committed an offence. That is aparädha, an offence!

Simplicity Is Vaiñëavism

This question is raised, "For many, many years one has

stayed in the maöha, in the guru's äçrama, in the temple,

associating with the sädhus, Vaiñëavas, listening to hari-

kathä, rendering so many services, still why isn't he making

any progress on the spiritual path? Why is there no progress

at all?"

In answer to it, it is said: that person is not a simple hearted

person. He is just outwardly doing all these things. Staying

in the temple, in the äçrama for so many years and

rendering so many services, engaged in so many activities,

such a great worker, great devotee, great servant, he is

doing so much service, but in his heart he is not at all simple.

There is duplicity, complexity or crookedness in his heart.

Therefore he cannot make any progress, inspite of all such

things. He cannot make any progress on the spiritual path,

the devotion will not increase. Srila Jéva Gosvämé Prabhu

has said this in Bhakti-sandarbha.

Kåñëa the Supreme Personality of Godhead became the

messenger of the Päëòavas. The Päëòavas are such dear

devotees of Kåñëa. Kåñëa the Supreme Personality of

Godhead became their messenger. He went to the court of

Duryodhana and Dhåtarästra. Duryodhana invited Kåñëa to

take food there. He had prepared so much food, but Kåñëa

did not go there. He never touched it because Duryodhana is

not a simple-hearted person, he is a crooked person, a

duplicious person. There is duplicity in him, he is not simple-

hearted. In other words, he is not a Vaiñëava. Çrémad

Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda Mahäräja

has said, saralata vaiñëava atva—'Simplicity is Vaiñëavism'.

One who is not simple is never a Vaiñëava. Though

outwardly he may be posing himself as a Vaiñëava, but if

there is no simplicity in his heart, he is never an actual

Vaiñëava.

This is the most important thing. Çréla Bhaktisiddhänta

Sarasvaté Gosvämé Prabhupäda Mahäräja and Çréla Jéva

Gosvämé have said this.

Therefore one should be simple, one should give up this

duplicity. One who is not simple cannot accept guru as

mukunda-preñöha—very dear, intimate associate of Kåñëa.

He cannot accept this. He accepts guru as an ordinary human

being.

äcäryaà mäà vijänéyän

navamanyeta karhicit

na martya-buddhyäsüyeta

sarva-deva-mayo guruù

"One should know the äcärya as Myself and never disrespect

him in any way. One should not envy him, thinking him an

ordinary man, for he is the representative of all the

demigods." (Çrémad-Bhägavatam 11.17.27)

Kåñëa said to Uddhava, "That guru, that äcärya who teaches

by his own example is My manifestation—acäryaà maà

vijänéyän. Do not consider him an ordinary human being—

na martya-buddhyäsüyeta. All the demigods are manifested

there in the person of the guru, in the body of the guru—

sarva-deva-mayo guruù—because he is a dear devotee of

Kåñëa. A çuddha-bhakta, a pure devotee—very intimate."

Even Kåñëa Himself serves him, as Kåñëa served the

Päëòavas. He became their messenger. Kåñëa is known as

bhakta-bhaktimän. Bhakta is known as bhägavat-bhaktimän.

Kåñëa is always seeking an opportunity how to serve His

pure devotee. It is said that Kåñëa unnoticingly follows His

pure devotee to take some dust of his lotus feet—bhakta-

vatsala.

çré-bhagavän uväca

ahaà bhakta-parädhéno

hy asvatantra iva dvija

sädhubhir grasta-hådayo

bhaktair bhakta-jana-priyaù

(Çrémad-Bhägavatam 9.4.63)

Though Kåñëa is supremely independent, the Supreme

Personality of Godhead, no one is equal to Him nor superior

to Him, still Kåñëa says, "I am subordinate to My devotee"—

ahaà bhakta-parädhino. Bhakta ämä preme bändhiyäche

hådaya-bhitare—"That devotee has bound Me up with the

rope of love in his heart." (Cc. Madhya 25.127) Though I am

supremely independent, powerful and almighty, I have no

power to break that bondage of love. Kåñëa is bhakta-

vatsala, He is very dear to His devotee. How can Kåñëa be

pleased if someone commits some offence to such a

devotee? How can Kåñëa be meditated upon? How can

Kåñëa come to his mind? Never, never, no! It is not at all

possible.

Render Service to Guru with a Simple Heart!

Naräda Muni, all mahäjanas and all çästras have said all this.

If somone does not do anything, no sädhana, no yoga-

sädhana, no añöaìga-yoga-präëayama, he only renders

service unto the guru with a simple heart and pleases him,

then he gets the full mercy of Kåñëa. He can see Kåñëa

everywhere. Kåñëa is always visible before him because he

has the mercy of guru. Guru-kåpä, the mercy of guru is very,

very powerful! It is the most important achievement, it is

very powerful. That is stated here.

Many people are coming and many devotees are here in the

maöha (temple), in the açrama for so many years listening

to hari-kathä, but really, in whose ears is this hari-kathä

entering? How many are hearing? One who is a really simple-

hearted person, who has no complexity, no duplicity, who

never thinks the spiritual master is an ordinary person, he

listens. Hari-kathä enters into his ears, otherwise although

outwardly he may be sitting and hearing, but he is not

hearing. Hari-kathä is not entering into his ears. No, never,

because he is not a simple-hearted person, he is a duplicious

person, a crooked hearted person. The heart is crooked. He

is engaged in politics. He is not a simple-hearted person, in

other words he is not a Vaiñëava at all. Çréla

Bhaktisiddhänta Sarasvaté Prabhupäda Mahäräja and all

mahäjanas have said the same thing; mäyä is so strong.

Daivé hy eñä guëa-mayi, mama mäyä duratyayä—it is very

difficult to overcome mäyä. Mäyä is attracting us in so many

ways and in so many forms. We are attracted towards mäyä,

we are not attracted towards Kåñëa because we are not

simple-hearted persons, we are crooked persons. The most

dangerous moment is the moment that we have no

protector. Everybody will be your enemy at that moment.

Who will protect you? Kåñëa is the only protector—kåñëa

vinä rakñä kartä är keha näi. Kåñëa is the only protector.

Who does Kåñëa protect? Kåñëa protects the Vaiñëavas, the

bhaktas—devotees, those who are real devotees, real

Vaiñëavas, those who are simple-hearted persons. Kåñëa

never protects those who outwardly pose themselves as

Vaiñëavas, but are crooked persons, politicians. Kåñëa

protected the Paëòavas, Kåñëa did not protect the Kauravas,

Duryodhanas, because they are duplicious persons. If

someone is not a simple-hearted person he cannot listen to

hari-kathä. Though outwardly posing, he cannot associate

with a Vaiñëava sädhu. Hari-kathä will never enter into his

ear. He really cannot serve a sädhu or a guru. He is attracted

towards mäyä, he is captured by mäyä. This is most

important.

Here in this material world there are so many hypocrites.

Those who are posing themselves as sädhus, Vaiñëavas, and

speaking hari-kathä, are hypocrites. They are not real

devotees. They may be great Paëòitas, learned scholars, but

they have no pure devotion. They cannot really speak hari-

kathä. If someone listens to them, devotion, (bhakti) will

never develop. Sarpocchiñta-payo yathä; it is stated, "Milk is

a very good thing, but if a serpent touches it, it becomes

poisonous". If someone drinks that milk he will never get

the benefit of drinking milk. It will have a poisonous effect.

Similarly, if hari-kathä comes out from the lips of a non-

Vaiñëava—avaiñëava, a duplicious person, not a real

Vaiñëava, whose heart is not pure and not simple, a crooked-

hearted person—it will never be hari-kathä. Whoever listens

to it, will never get the benefit of listening to hari-kathä.

That is stated!

The Result of Association

One must be very, very careful. People come here with a

simple heart. First they were simple. They have come here

to associate with real sädhus, Vaiñëavas and want to make

some progress on the spiritual path, the path of devotional

service, but why do they fall down later on? Why was their

purpose frustrated? In answer to it; it is stated that such

people associate with some non-devotees, they have not

really given their attention to listen to hari-kathä from a

pure devotee. They have listened to the asat-kathä, the

topics related to sense gratification and politics. Or at the

time of listening they have become inattentive, their mind is

thinking of something else, thereby they have committed

some aparädha (offences). They cannot listen to hari-kathä.

Hari-kathä does not enter into their ear. In other words,

these people have developed duplicity! They are now no

longer simple. They can no longer be called simple-hearted

persons, they are crooked persons. Their heart is now

occupied with duplicity and crookedness. They have now

become very complex. They were simple but now they have

become different. They never accept things in a simple way

or with a simple heart. The heart is changed by the

association of such persons who are offenders, who are non-

devotees, who are hypocrites. This is the result of their

association.

Be Simple, as Simple as a Child!

So this instruction is there; be simple, as simple as a child!

Give up all your complexity, all your crookedness, become

simple, as simple as a child, then very easily you can develop

these qualities of a Vaiñëava and you will get the mercy of

sädhu-guru, then you can really serve. In other words you

will get the mercy of Kåñëa—yasya prasädäd bhagavat-

prasädo. But if you are a complicated person, a duplicious

person, a crooked-hearted person, then you cannot make

any progress on this path of devotion. You cannot make any

progress.

A Real Sädhu Is Very Rare

Those who outwardly pose themselves as sannyäsés, as

Vaiñëavas, are demons like Rävana. When he came to kidnap

Sitä, he came as a sannyäsé, but he is a hypocrite because he

kidnapped her. Many, many persons are like that now-a-

days. A real sädhu is very rare! People are associating with

them, accepting them as sädhus, so therefore they become

crooked! Their simplicity vanishes. First they were simple,

but by the association of such hypocrites they have changed,

they have become crooked. So they cannot make any

progress! Though they pose to hear hari-kathä, the hari-

kathä will never enter into their ear. Their mind is diverted,

thinking so many things. One must be very, very careful

about this. So all the mahäjanas, all sädhus and all äcäryas

have given us this instruction—be simple! Give up your

crookedness and be simple!

One cannot completely surrender unless he is simple.

Therefore Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda

Mahäräja has said, "Simplicity is Vaiñëavism". A real

Vaiñëava is very simple. We say that one who is simple is a

Vaiñëava. A complicated person, whose heart is not simple

but crooked, may pose himself outwardly as a great

Vaiñëava, but he is a great demon, a great hypocrite! He is

not a Vaiñëava at all. There are many persons like this!

One may become simple again if he is fortunate enough to

meet and serve a pure Vaiñëava. Giving up all his vanity, all

his pride, all his false ego—everything—and be tåëad api

sunécena—humble. Become humble, as humble as a blade

of grass in the street and serve such a Vaiñëava, mahä-

bhagavata. If you get his mercy, then it is possible to

become simple again, otherwise it is not possible. No

possibility at all. No, not at all. Do you understand, not at all!

Närada Muni has said the same thing, "A person who cannot

accept guru as very dear, mukunda-preñöha, but accepts

guru as an ordinary human being like us, how can he get

benefit? How can he meditate upon Kåñëa? Kåñëa will never

come to his meditation." If you commit an offence,

aparädha, then Kåñëa will leave your meditation, He will

never come to your meditation. This is the only reason.

TAS 4: Käpaöya

Chapter four - Käpaöya

"Crookedness—the Great Stumbling Block"

asuräëäà sudhä-dänaà

sarpäëäm iva durnayam

matvä jäti-nåçaàsänäà

na täà vyabhajad acyutaù

"Demons are by nature crooked like snakes. Therefore, to

distribute a share of the nectar to them was not at all

feasible since this would be as dangerous as supplying milk

to a snake. Considering this, the Supreme Personality of

Godhead, who never falls down, did not deliver a share of

nectar to the demons."

It is said, sarpaù krüraù khalaù krüraù sarpät krürataraù

khalaù: "The snake is very crooked and envious, and so also

is a person like a demon." Mantrauñadhi-vaçaù sarpaù

khalaù kena niväryate: "One can bring a snake under control

with mantras, herbs and drugs, but an envious and crooked

person cannot be brought under control by any means."

Considering this logic, the Supreme Personality of Godhead

thought it unwise to distribute nectar to the demons.

(Çrémad-Bhägavatam 8.9.19)

A crooked person is more dangerous, more envious and

cruel than a snake. A snake can be brought under control by

mantra, herbs and drugs, but such a crooked person cannot

be brought under control by any means—so dangerous.

Considering this logic, the Supreme Personality of Godhead

thought it unwise to distribute nectar to the demons. It is

said that this crookedness, käpaöya, is a great hindrance on

the path of devotional service. All the äcäryas, çästra, sädhus

and mahäjanas have said this: saralatä vaiñëava atva—

"Simplicity is Vaiñëavism". Those who are real Vaiñëavas,

sädhus, are as simple as a child.

Suppose you are sitting down to accept food. Many people

are sitting in rows, the food is served. You want more food.

You are a greedy fellow and you have a big belly. You are not

satisfied with a little food, but if you think, "O, if I take so

much food in the presence of other people, what will the

people think of me, such a greedy glutton! 'He is a glutton!'"

So the first time the food was served. Then when it comes a

second time, "No, no, no, no, I don't want it, I am satisfied."

This is crookedness.

If you say this, you will remain hungry. Why do you say it?

"No, I need more, please give me more." Why don't you say

that? One who is very simple will say, "Yes, I need. I am

hungry, I want more food, please give me more."

"No, no, no, I do not want, this is enough for me. I am

satisfied." This is käpaöya, crookedness, you are not a

simple-hearted person. You have no simplicity at all.

Suppose a teacher is teaching mathematics to the students.

There are many students in the class. The calibre of the

students is not the same. There are different varieties of

students, some are intelligent and others are dull-headed.

The teacher teaches and asks, "All of you have understood?"

"O yes," they all reply. One dull-headed student does not

understand, however, he does not say, "I don't understand."

He thinks that if I say, "I don't understand," what will the

others think of me? He is such a dull-headed fellow, he does

not understand it when the teacher explains it so nicely. So,

out of shyness or whatever it may be, he says, "Yes, yes, I

understand." Then what will happen? He cannot make

advancement, he cannot gain entrance to the higher

mathematics class. He will fail in the examination. It is a

hindrance. It is a great stumbling block on the path of

perfection. That is käpaöya.

There is one saying in Bengali, näste se ghümtä tänle have

na—you have come to the stage to perform a dance.

Generally the girls or women come to perform dances like

Odissi dance, Manipuri dance, there are so many dance

performances. So you have come to the stage. There are

many onlookers in the audience, who are waiting to see how

you dance. You have to show different postures, mudra. But

if you put a veil over your head on coming to the stage to

dance, what will it be? You cannot perform your dance at all,

you cannot please the audience. You cannot achieve the

success or perfection in your dancing performance. You

have come to dance, so why are you feeling shy and putting

a veil over your head? Take it off and dance freely, then you

will achieve success or perfection in your dance

performance. This is some type of crookedness.

Guru and Gauräìga Never Teach Käpaöya

Guru and Gauräìga never teach this crookedness. They are

not the teachers of crookedness. Mahäprabhu never teaches

this. Mahäprabhu teaches: saralata vaiñëava atva—

"Simplicity is Vaiñëavism". With this mood, develop

simplicity in your heart and you will be able to serve Guru

and Gauräìga. If you have developed some crookedness

(käpaöya) in your heart, you cannot serve Guru and

Gauräìga. Bhaktisiddhänta Sarasvaté Öhäkura has said, "We

are followers of Guru and Gauräìga. Gauräìga Mahäprabhu

has ordered—ämara äjïäya guru haïä tära' ei deça. Whoever

you meet, you speak what Kåñëa has said. Do not

manufacture anything, do not concoct anything. Simply say

what Kåñëa has said. Just repeat it as it is. So I order you to

become a guru—ämara äjïäya guru haïä tära' ei deça—and

you deliver the whole world." So this order has come to my

gurupada.

This order has come to my guru and my guru delivers the

same order to me, so I am doing the work of guru. We

should not cultivate any duplicity in it. We should follow this

order with great simplicity, pure simplicity. We should not

learn this duplicity at all because Guru and Gauräìga do not

teach us this duplicity, they teach us only simplicity. To carry

out the order of Guru and Gauräìga, we can kick out

anything. Day and night, 24 hours we should be engaged in

the loving service of Guru and Gauräìga, cultivating

simplicity in our heart. We should not cultivate any sort of

duplicity, thereby you cannot serve them. A crooked person

may pretend that he is a number one servant of Guru and

Gauräìga, but Guru and Gauräìga know the heart of such a

number one crooked person.

One who is really sleeping, can very easily be awakened, but

one who is pretending to be sleeping cannot be awakened

because he is pretending. If he is really sleeping, he can be

awakened—"Hey, you get up!"—by sound vibration. But

you cannot wake up one who is pretending to be asleep

because he is a crooked person, he is only a pretender. If it is

required to go to hell by following and executing Guru and

Gauräìga's order 'as it is', we are prepared to go to hell, but

we will not practice any sort of duplicity in it. If a crooked

person goes to Brahmaloka, to the planet where Brahmä

stays, still he cannot be delivered! He will fall down from

that position very soon. By cultivating simplicity, if by

chance someone goes to the hell, Guru and Gauräìga will go

to hell to deliver that person because he is a simple-hearted

person.

Patita-pavana

It is said, Guru and Gauräìga—sädhu-guru-mahäjana patita-

pävana kapata-pävana näi—they are deliverers of the

patitas, the most degraded. They are not the deliverers of

the crooked persons, those who have developed duplicity

and crookedness in their heart. Even if they have gone to

Brahmaloka by manipulation, they cannot be delivered.

Those persons who are crooked by nature are speculators.

They speculate on matters and they never follow these

instructions as they are. They add their own deliberation to

it, they twist it. In other words they are speculators, they

never accept the essence.

They only bear the burden. They carry a big burden, big

loads, like an ass. An ass is an animal who carries big loads,

they are beasts of burden. Those who are speculators,

duplicious persons, crooked persons, cannot accept the

essence, sara. They are like beasts of burden. They accept

the unwanted things, they do not accept the essence, sara.

Such persons accept asat (temporary) as sat (eternal) and

sat as asat. Such speculators are duplicious persons. They

cannot understand what is good and what is bad because

they are speculators. They never follow the instructions of a

sädhu-guru-mahäjana in a simple way. They make that which

is very simple, crooked. They make it very difficult. The

simple way is there, so why are they adopting a crooked

way, a zig-zag way? Adopt the simple way! But they adopt a

zig-zag way and avoid the simp1e way because they are not

simple hearted persons, they are crooked persons by nature.

So they cannot get perfection at all. This is a great

hindrance, a great stumbling block on this path of

perfection.

Accept the Essence

There is one story. Generally this story is told by

Bhaktisiddhänta Sarasvaté Öhäkura Mahäräja, by which he

teaches this simplicity and duplicity.

There are family priests or family gurus who are not bona

fide gurus. One example is Çukräcärya, he was a family

priest or guru of the demons. Çukräcärya advised Bali

Mahäräja, "Do not give dhana (wealth) to Vämanadeva, He

will take away everything from you." But Bali Mahäräja was

a mahäjana, a devotee, and he rejected that guru. So such

gurus are there, family gurus.

The father is guru, then the son becomes guru, and then his

son. By a hereditary process they become guru, so-called

gurus, but they are not bona fide gurus. By being a guru,

they maintain their family on pranäma and pranämé. They

want two things: pranäma, daëòavat—obeisances, and

pranämé—money. We have a pranämé box. Someone will

came to the temple, offer pranäma and put some money in

that box, it is a pranämé box. That is Vedic etiquette.

If you come to the temple and if you come to meet a sädhu,

have darçana of a sädhu, you should not come empty

handed, you must come with some presentation to give;

patraà puñpaà phalaà toyaà, yo me bhaktyä prayacchati

(Bhagavad-gétä 9.26). That is what Kåñëa has said. You may

come with some fruit, a flower, some water or a tulasé leaf,

some money, some presentation, but you should not come

empty handed to the temple to have the darçana of the Lord

or darçana of a sädhu. This is Vedic etiquette. People come

to the temple with some presentation; offer pranäm and put

pranämé in that box.

So these family gurus go to the houses of their disciples

once a year to get pranäma and some pranämi. Guru

Mahäräja has come, the disciple pays daëòavat, arranges a

nice place for his guru's stay for one day and prepares nice

prasäda for him and gives some money. It is his yearly due,

he has to pay it.

Such a guru once went to the house of his disciple and the

disciple prepared nice food for him. The guru ate it, then

after that the disciple, showing guru-bhakti, came with

haritaki. It is a nice medicine, it has much benefit. If you take

it regularly it will purify your blood, it will make your

digestive system very well. Three phala, three fruits—

harétaké, baòa, amla—are very useful in the ayur-veda.

Harétaké is useful. Do not chew pän, that is forbidden. That

is an intoxicant, it comes under intoxication, pän. Though we

offer pan to the Lord, we should not take it. With that logic,

many say, "O, you offer this to the Lord, why shouldn't we

take it?" The sahajiyäs take it, but it is forbidden for us.

Kåñëa is all powerful, He can take pän, betel, but we should

not take it, it is forbidden for us. We have no strength, no

power to digest it or to counteract it's intoxicating effect. So

it is forbidden, but harétaké is useful.

So he came with the harétaké. Then the guru said, "Alright,

take out the unnecessary things and please give me the

necessary part." That means, guru says just peel it. So that

çiñya, disciple, who is a speculator, a crooked person,

thought, "O, the upper portion of the harétaké is

unnecessary and the inner portion is necessary." So he

threw out the upper portion, the skin portion, and gave the

inner portion, the hard seed, to the guru. In harétaké, the

outer skin is necessary. The inner portion, the seed, is

unnecessary, that should be thrown out, but he did the

reverse. He is a speculator, he is bhäravähi sära hi näi. He

never accepts the essence, but he accepts the unnecessary

things. The guru could not enjoy that harétaké and said,

"You are such an unintelligent fellow, don't you know, the

inner portion, the hard nut, is unnecessary and the outer

portion, the skin, is necessary."

The next day after the guru had taken food, that so-called

guru-bhakta, disciple, brought a cardamon pod and thought

of yesterdays event. "O, this inner portion is unnecessary,

this outer portion is necessary, guru has taught this thing."

So he threw out the inner portion of the cardamon and

brought the outer portion and offered it to the guru.

Patitya and Käpaöya

So those who are speculators, crooked persons, kapati, they

only speculate. They will not accept things 'as it is'. They

never accept the essence, sara. They accept vastu as avastu

and avastu as vastu, sat as asat and asat as sat, real as unreal

and unreal as real. Therefore sädhu, guru and mahäjanas,

have said that one who is very serious, very eager to achieve

perfection in his human birth, which is kåñëa-bhakti, to get

Kåñëa, should be very simple. He should cultivate simplicity.

"Simplicity is Vaiñëavism". Those who are real sädhus,

Vaiñëavas, are simple by nature. They are not crooked at all.

This crookedness, käpaöya, is a great hindrance on this path

of perfection. This is a sort of disease—patitya and käpaöya.

One who is a crooked person, who has developed

crookedness, even becomes envious towards the doctor

who has come to cure him. He becomes envious of the

doctor, so his disease is incurable.

Çréla Jéva Gosvämé has written in his Bhakti-sandarbha

about this patitya and käpaöya. Jéva Gosvämé says that

there are many persons who pretend themselves to be very

devotional, but in their heart there is great crookedness.

Outwardly they pay daëòavats, like a rod they fall down

from a long distance, but in their heart they are very

crooked, they have no respect at all. They criticize the

sädhus, äcäryas, gurus, Vaiñëavas, but outwardly they pay

daëòavat as if they are very humble and have a very

devotional attitude. They act like this. They offer worship

also, but in their heart there is great duplicity.

Jéva Gosvämé has also said in his Bhakti-sandarbha that they

cannot make any advancement on this path of perfection.

Such persons take to karma, jïäna, yoga, tapasya, tyäga, niti,

morality. They speak about morality, renunciation and

detachment. They speak about penance, jïäna, yoga, all

these things, and they practice externally something also.

They pose themselves as very moral persons, but in the

heart they are very crooked. Such hardness is in their heart.

Outwardly they pay daëòavat and offer worship to sädhu,

guru, but they are very keen to find faults of that sädhu,

guru, Vaiñëava.

A Great Stumbling Block

Jéva Goswämi Prabhu has said, one who is really sleeping

can be very easily awakened by sound vibration, but one

who is pretending to be asleep cannot be woken up because

he is pretending. He is such a crooked person. Therefore we

say, sädhu-guru-mahäjana patita-pävana kapata-pävana näi.

They are deliverers of the distressed—patitas, but they are

not deliverers of these crooked persons—kapata-pävana

näi. Those who leave such sädhu, gurus and go anywhere

else, due to this crookedness, cannot be delivered. They

cannot achieve perfection in their life. Your feet are fixed

here on this ground and if by chance your feet slip, only this

ground will give you shelter, nothing else. So if by chance

you have slipped up from the lotus feet of this guru, only

that guru will you shelter, no other Vaiñëava sädhu will give

you shelter.

Those who are crooked persons, who develop such

crookedness in their heart, who pose themselves to be very

humble and the followers of sädhu-guru, leave such sädhu-

guru and go somewhere else to take shelter. But they should

understand that no one can give them shelter, only that

guru. That ground from which his foot has slipped up gives

shelter. A bona fide guru should not be rejected.

If he leaves that guru, quits that guru and goes somewhere

else, to take shelter of another guru-sädhu, he should

understand that no one can give him shelter. Only from

where his foot has slipped up can give him shelter! He has

committed an offence and his offence cannot be

counteracted or destroyed, unless he comes back and seeks

shelter there. No one can give him shelter, only that guru or

Vaiñëava can give him shelter. So it is said, if your foot has

slipped up from this ground, no other place will give you

shelter. Only this ground will give you shelter from which

your foot has slipped up. Jéva Gosvämé has quoted this in

Bhakti-sandarbha. No one else can give you shelter, no one

else can protect you, only that guru-sädhu will give you

shelter and protect you. If you are really intelligent and a

really simple hearted person, you can understand it and you

will come back. If you are a crooked person, you cannot

understand this thing, so you will go somewhere else to take

shelter, but no one can give you shelter. Perhaps if someone

gives you shelter, you may think that it is shelter, but that is

not real shelter at all. You cannot make any advancement in

this devotional path. You cannot achieve the perfection in

this life. Rather, as a result of that great offence you have

committed, you will fall down and go to hell, definitely!

Unless you come back, you must be entrapped by this

crookedness. It is crookedness, käpaöya, nothing else. So

Jéva Gosvämé Prabhu has discussed this in Bhakti-

sandarbha, how this käpaöya, crookedness, is a great

stumbling block, a great hindrance on the path of devotional

service.

This verse says, "Demons are by nature crooked like snakes.

Therefore to distribute a share of nectar to the demons was

not at all feasible since this would be as dangerous as

supplying milk to a snake."

If you give milk to a snake, you will only enhance his poison,

nothing else. So, considering this, the Supreme Personality

of Godhead, Acyuta, did not deliver a share of nectar to the

demons because they are such crooked persons, more

crooked than snakes. A snake can be controlled by mantra

and auñadhi (medicine/drugs), but a crooked person cannot

be controlled even by mantra or auñadhi. They are more

crooked than snakes. Therefore it is said, sädhu, guru,

Vaiñëava are patita-pävana, not kapaöa-pävana. They are not

the deliverers of the crooked persons, they are deliverers of

the really distressed persons. If a person who is crooked, by

manipulation occupies a higher position or goes to the

planet where Brahma lives, still he cannot be delivered. He

will fall down from that position and cannot be delivered.

But if simple hearted person goes to hell by chance, then

sädhu, guru, Vaiñëava will go to hell to deliver him.

Therefore we say, sädhu-guru-vaiñëava patita-pävana

kapata-pävana näi—they are not the deliverers of duplicious

persons, crooked persons, they are the deliverers of the real

distressed and most degraded persons—provided that they

are simple.

Then the question may be asked, "But why is it that people

take to this crookedness, why are they not becoming

simple? Why will you find this crookedness in a Vaiñëava

community?" Therefore sädhu, çästra, mahäjanas and the

äcäryas say, "To be a Vaiñëava, you must give up your

crookedness and become simple."

Name, Fame and Prestige—an Incurable Disease

Also, in a Vaiñëava community you will find that this

crookedness, käpaöya, is going on, no simplicity at all. It is

politics, it is crookedness. They are after name, fame and

prestige. Only for that reason they cultivate this

crookedness, käpaöya. They pose themselves as Vaiñëavas,

but they are not real Vaiñëavas. Vaiñëava-äcäryas have said,

vaiñëavera pratiñöhä çükarera biñöhä—that is the stool of a

hog. Bhaktivinode Öhäkura and Raghunätha däsa Gosvämé

have said this and they never run after name, fame and

prestige. One who is a real Vaiñëava, he will never run after

it. But all are running after this by cultivating crookedness.

How can they get labha, püjä, pratiñöhä—worship from

others, and occupy a superior position?

They cannot understand that they have been infected by an

incurable disease. They have given up kanaka and käminé—

gold and women, but they have not given up this pratiñöhä,

name and fame.

Pratiñöhä, the Stool of a Hog

In the Hari-bhakti-viläsa, Çréla Sanätana Gosvämé has said,

"One may give up kanaka and käminé—gold and women,

but it is very difficult to give up this pratiñöhä." Sanätana

Gosvämé says, vaiñëava pratiñöhä çükarera biñöhä—

pratiñöhä, it is the stool of a hog. He has given up

everything, his family, his home, all his material

relationships, given up money, given up his wife, women,

but he has not given up this 'pratiñöhä'. This "pratiñöhä

biñöhä"—the stool! The mahäjanas, the Vaiñëava-äcäryas

like Bhaktivinode Öhäkura, Raghunätha däsa Gosvämé,

Sanätana Gosvämé, have said, it is the stool of the hog. Stool

is an unnecessary thing, it should be rejected. Nobody

accepts stool. It is rejected stuff, very bad, impure. But those

who are hogs and dogs, they accept this stool. They think

this is very nice and it is to be accepted. Those who are so-

called renounciate, have given up everything, they say,

artham anarthaà bhävaya nityaà*—"This money, artha, is

the cause of all anartha, so we have given it up." They say

that they have given up everything: their wife, their son,

their family, relatives, but they have not given up this pride

that "I have given up everything!" Such pride is there. In this

world you will find, beginning from a boy to an old man,

that all are running after this pratiñöhä—name, fame and

prestige. Many examples are there because thereby you will

achieve fame and that fame will be immortal. Though we

die, still that fame will be there, our names will be written in

the history books. Therefore you will find that the students

are labouring so hard—how to come out successful in the

examination—so a little fame will come. Those who are

expert swimmers, they are swimming the English Channel or

Atlantic Ocean and think, "I will swim!" "If I will drown, still

my name will be recorded in history." They are so mad after

this name and fame—pratiñöhä—they are not even afraid of

their death. Some are doing mountaineering, climbing to the

highest peak of the Himalayas—Mt. Everest. They may die

by chance, but still they think, "My name will be written in

the history books as such a great mountaineer." This is

pratiñöhä. It is very difficult to give up.

A "Great" Renounciate

You will also find in this community of holy men, sädhu-

samaja, sädhu community, that one poses oneself to be a

renunciate. He has only one kaupéna, nothing else. Some

only use the bark of the tree as clothing, such great

renunciates. He never stays in one place for more than one

day, he moves about because, "I will develop some

attachment to this place." Every day he goes out and gets

some mädhukaré (begging door to door for a little rice or a

chapati). He is wondering there in the jungle of Våndaväna

and Vrajabhumi, getting mädhukaré, such a great

renunciate, but has not given up this pride that "I am a great

renunciate!" He never builds a cottage for himself. He stays

anywhere, under a tree. Outwardly he has become very

niskiïcana or akiïcana, a great renunciate. Therefore

Sanätana Gosvämé has said, "One may give up kanaka and

käminé, one may give up everything, but it is very difficult to

give up this pratiñöhä-biñöhä." Only for this, a man becomes

crooked, intolerant and envious. In this material platform it

is quite natural that one becomes envious, "Oh, he is making

advancement. He is becoming more wealthy than me. He is

occupying a greater position than me." So man becomes

envious and a plan is made to pull him down in the political

field. Political enviousness is there, political murder is there.

This is enviousness, it is all crookedness. You will find in this

sädhu-samaja also that if someone is making some nice

advancement on the spiritual path, then one who is a real

sädhu will say, "Yes, yes, he is making some nice

advancement." But one who is not a real sädhu, who is a

crooked person, just posing himself as a Vaiñëava-sädhu,

cannot tolerate it. He becomes intolerable when he hears

this. As if a sharp arrow has pierced into his heart when he

hears that. "O such and such is making advancement." It is

very difficult to hear and tolerate it. It is intolerable. But this

is not at all appreciated. Çrémad-Bhagavatam says:

nirmatsaräëäà satäà vedyaà. Dharmaù projjhita-kaitavo 'tra

paramo nirmatsaränäà satäà vedyaà västavam atra vastu

çévadaà täpa-trayonmülanam. "Completely rejecting all

religious activities which are materially motivated, this

Bhägavata Puräëa propounds the highest truth, which is

understandable by those devotees who are fully pure in

heart. The highest truth is reality distinguished from illusion

for the welfare of all. Such truth uproots the threefold

miseries." That Vaiñëava, bhakta, who is not envious, can

understand this bhägavata-tattva. One who is envious,

though he has come to the society of Vaiñëavas and follows

the path of the Vaiñëavas, cannot understand this tattva—

paramo nirmatsaräëäà satäà vedyaà—and cannot make any

advancement on the spiritual path.

If a real sädhu and Vaiñëava sees or hears that such and such

bhakta, devotee, is making advancement, then he becomes

joyful. "Yes, yes, he is making advancement!" He becomes

joyful. But if instead of becoming joyful he becomes envious

and it becomes very intolerable on his part to hear such

things, then this is käpaöya—crookedness.

Käpaöya is the Paramour of Pratiñöhä

Therefore in Manaù-çikñä, Çré Raghunätha däsa Gosvämé

has said

pratiñöhäçä dhåñöä çvapaca-ramaëé me hådi naöet

kathaà sädhu-premä spåçati çucir etan nanu manaù

sadä tvaà sevasva prabhu-dayita-sämantam atulaà

yathä täà niñkäsya tvaritam iha taà veñayati saù

"O mind, how can pure divine love appear in my heart as

long as the shameless dog-eating outcaste woman of the

desire for prestige is audaciously dancing there? Therefore,

always remember and serve the immeasurably powerful

commanders of the army of Çré Kåñëa, the beloved

devotees of the Lord. They will at once banish this outcaste

woman and initiate the flow of immaculate vraja-prema in

your heart." (Çloka 7)

Based on this verse, Bhaktivinode Öhäkura has written a

poem called Saìgita. He says that if you can become free

from this käpaöya, crookedness, then you can adopt this

path of prema. Otherwise, if there is käpaöya, crookedness,

in your heart, you cannot tread the path of prema.

That is the goal of our human life. The supreme perfection

of human life is to achieve kåñëa-prema. Raghunätha däsa

Gosvämé and Bhaktivinode Öhäkura have both said that. if

you are serious and eager to achieve this goal, then you

must give up käpaöya, crookedness, immediately, otherwise

you cannot achieve this goal, kåñëa-prema.

This Manah-çikñä is saying to the stupid mind: "Oh mind,

stupid mind, you listen to me, my confidential instruction:

pratiñöhäçä dhåñöä çvapaca-ramaëé me hådi naöet

kathaà sädhu-premä spåçati çucir etan nanu manaù

If you run after this pratiñöhä, this is biñöhä, the stool of a

hog and a shameless cäëòäliné. As long as this shameless

cäëòäliné is dancing in your heart, you cannot tread this

path of devotional service at all. This käpaöya is the

paramour of pratiñöhä. As long as this desire for pratiñöhä

is there in your heart, you cannot give up käpaöya because

käpaöya is its paramour. That is said. You cannot be freed

from this käpaöya at all, as long as this pratiñöhä is there.

Pratiñöhä is a shameless cäëòäliné.

Therefore the instruction is that one who is very serious and

eager to achieve this ultimate goal, the supreme goal of

human life, this kåñëa-prema, should immediately give up

this käpaöya, crookedness.

Unconditional Surrender

How can you give it up? You should humbly surrender.

Unconditionally surrender unto the lotus feet of Guru and

Gauräìga. One who is very dear to Guru and Gauräìga

immediately surrenders, with a simple heart. Surrender unto

that Vaiñëava sädhu and serve him, please him. So, by his

mercy you will be freed from this shameless cäëòäliné and

käpaöya, otherwise you cannot free yourself from this.

Bhaktivinode Öhäkura cries and says, "When will that day

come that I will be freed from all these things and get

Rädhä-Kåñëa prema-dhana?"

TAS 5: A Society without Envy

Chapter five - A Society without Envy

guëädhikän mudaà lipsed

anukroçaà guëädhamät

maitréà samänäd anvicchen

na täpair abhibhüyate

"Every man should act like this: when he meets a person

more qualified than himself, he should be very pleased;

when he meets someone less qualified than himself, he

should be compassionate toward him; and when he meets

someone equal to himself, he should make friendship with

him. In this way one is never affected by the threefold

miseries of this material world."

Generally when we find someone more qualified than

ourselves, we become envious of him; when we find

someone less qualified, we deride him; and when we find

someone equal we become very proud of our activities.

These are the causes of all material tribulations. The great

sage Närada therefore advised that a devotee should act

perfectly. Instead of being envious of a more qualified man,

one should be jolly to receive him. Instead of being

oppressive to a less qualified man, one should be

compassionate toward him just to raise him to the proper

standard. And when one meets an equal, instead of being

proud of one's own activities before him, one should treat

him as a friend. One should also have compassion for the

people in general, who are suffering due to forgetfulness of

Kåñëa. These important functions will make one happy

within this material world. (Çrémad-Bhägavatam 4.8.34)

Follow the Path of the Mahäjanas

täte chaya darçana haite 'tattva' nähi jäni

'mahäjana' yei kahe, sei 'satya' mäni

"By studying the six philosophical theories, one cannot

reach the Absolute Truth. It is therefore our duty to follow

the path of the mahäjanas, the authorities. Whatever they

say should be accepted as the supreme truth." (Cc. Madhya

25.56)

The six philosophies are:

1) Mimämsaka philosophy, 2) Atheistic Säìkhya philosophy,

3) Nyäya philosophy, 4) Mäyävädé philosophy, 5) Followers

of Pataïjali, the practice of räjä-yoga; and 6) Philosophy of

Vyäsadeva, the compiler of the Vedänta-sütra.

It should be understood that the first five philosophies

reject the predominance of the Supreme Personality of

Godhead and strive to establish their own philosophical

theories. However, Çréla Vyäsadeva wrote the Vedänta-

sütra, and taking the essence of all Vedic wisdom, he

established the supremacy of the Supreme Personality of

Godhead. The ultimate goal of studying all the Vedic

literature is the acceptance of Kåñëa as the Supreme

personality of Godhead. This can only be done under the

guidance of a mahäjana—an empowered äcärya!

tarko 'pratiñöhaù çrutayo vibhinnä

näsäv åñir yasya mataà na bhinnam

dharmasya tattvaà nihitaà guhäyäà

mahäjano yena gataù sa panthäù

"Dry arguments are inconclusive. A great personality whose

opinion does not differ from others is not considered a great

sage. Simply by studying the Vedas, which are variegated,

one cannot come to the right path by which religious

principles are understood. The solid truth of religious

principles is hidden in the heart of an unadulterated self-

realized person. Consequently, as the çästras confirm, one

should accept whatever progressive path the mahäjanas

advocate."

(Mahäbhärata, Vana-parva 313.117)

What the mahäjanas say is the truth, satya. Mahäjano yena

gataù sa panthäù. The mahäjanas have shown us the path

and we have to tread that path. We have to follow the

footprints of the mahäjanas. There is no need of

manufacturing some new path. The path has already been

shown by the mahäjanas.

The Dealings of a Vaiñëava

This is mahäjana-väkya. Närada Muni is a mahäjana. Närada

Mimi instructs Dhruva Mahäräja how one should be happy

and how one will never be affected by the threefold

material miseries, the miseries of the material world. The

teaching is how we should behave and how we should deal

with others. "Every man should act like this: when he meets

a person more qualified than himself, he should be very

pleased; when he meets someone less qualified than

himself, he should be compassionate toward him; and when

he meets someone equal to himself, he should make

friendship with him. In this way one is never affected by the

threefold miseries of this material world." These are the

dealings of a Vaiñëava. One who is a Vaiñëava deals like this

with others, but if he is not a Vaiñëava, he behaves in an

contrary manner. As Prabhupäda has said in his purport:

"Generally when we find someone more qualified than

ourselves, we become envious of him; when we find

someone less qualified, we deride him; and when we find

someone equal we become very proud of our activities.

These are the causes of all material tribulations." What

Närada Muni has said here is the behavior of a Vaiñëava,

especially a madhyama-adhikäri Vaiñëava.

Kaniñöha, Madhyama and Uttama-adhikäri

A madhyama-adhikäri Vaiñëava behaves like this:

içvare tad-adhénesu

bäliçeñu dviñatsu ca

prema-maitri-kåpopekñä

yaù karoti sa madhyamaù

"An intermediate or second-class devotee, called

madhyama-adhikäri, offers his love to the Supreme

Personality of Godhead, is a sincere friend to all the

devotees of the Lord, shows mercy to ignorant people who

are innocent and disregards those who are envious of the

Supreme Personality of Godhead." (Çrémad-Bhägavatam

11.2.46)

çrémad-bhägavataà pramäëam amalaà premä pum-artho

mahän

çré-caitanya-mahäprabhor matam idaà taträdaräù na paraù

This is the opinion of Çré Caitanya Mahäprabhu, çrémad

bhägavatam pramäëam amalaà. That the Çrémad-

Bhägavatam is the spotless proof. Premä pum-artho mahän,

and we accept it because prema-bhakti-tattva has been

described in the Çrémad-Bhägavatam.

bhägavata ye nä mäne, se—yavana-sama

tära çästä äche janme-janme prabhu yama

"That person who has no regard for Çrémad-Bhägavatam is

the same as a yavana, an untouchable heathen. He will be

punished life after life by Yamaräja." (Çré Caitanya-

bhägavata, Ädi 2.39)

One who does not accept Bhägavata is a mleccha and a

yavana. He is to be punished by Yamaräja not for one life,

janme-janme, life after life. So we should accept this. These

are the dealings of a madhyama-adhikäré:

éçvare tad-adhéneñu

bäliçeñu dviñatsu ca

prema -maitré-kåpopekñä

yaù karoti sa madhyamaù

"One who develops love for éçvara, love for the Supreme

Lord Kåñëa; who develops friendship with equals, who

develops friendship with Vaiñëavas; who becomes

compassionate or merciful towards an ignorant fool and one

who ignores an offender is a madhyama-adhikäré" (Çrémad-

Bhägavatam 11.2.46)

Bhaktivinode Öhäkura, a great äcärya in our Gaudiya

Vaiñëava line, has said in his Hari-näma Cintämaëi:

kåñëa prema, kåñëa bhakte maitré-ärcaraëa

bäliçete kåpä, ära dveñé-upekñaëa

karilena madhyama-bhakta çuddha-bhakta hana

kåñëa-näme adhikära karena arjana

"One who has love for Kåñëa, who makes friends with the

devotees, who shows mercy to the neophytes and ignorant

people, and who avoids the envious is a madhyama-bhakta

and is considered a pure devotee, a çuddha-bhakta. He is

qualified to chant the holy name of Kåñëa."

Now we will describe the kaniñöha-adhikäré:

arcäyäm eva haraye

püjäà yaù çraddhayehate

na tad-bhakteñu cänyeñu

sa bhaktaù präkåtaù småtaù

"A devotee who faithfully engages in the worship of the

Deity in the temple but does not behave properly toward

other devotees or to the people in general is called a

präkåta-bhakta, a materialistic devotee. He is to be

considered in the lowest position." (Çrémad-Bhägavatam

11.2.47)

Who is a kaniñöha-adhikäré? One who offers worship to

Lord Hari in His arcä-vigraha according to laukika-çraddhä,

not çästriya-çraddhä. It is a question of çraddhä, faith. There

are two types of çraddhä; one is çästriya-çraddhä (faith in

sädhu, guru and çästra) and the other is laukika-çraddhä

(faith in what the common people say). One should develop

çästriya-çraddhä, not laukika-çraddhä. One who has not

developed çästriya-çraddhä but has developed laukika-

çraddhä and offers worship to Lord Hari in His arcä-vigraha

form is a neophyte, a kaniñöha-adhikäré. Na tad-bhakteñu

cänyeñu sa bhaktaù präkåtaù småtaù. A kaniñöha-bhakta

does not pay respect to hari-bhaktas (devotees of the Lord)

and does not become compassionate toward other living

entities in whom Lord Hari resides.

Then who is an uttama-bhakta, an uttama-adhikäri?

sarva-bhüteñu yaù paçyed

bhagavad-bhävam ätmanaù

bhütäni bhagavaty ätmany

eña bhägavatottamaù

"The most advanced devotee sees within everything the soul

of all souls, the Supreme Personality of Godhead, Çré Kåñëa.

Consequently he sees everything in relation to the Supreme

Lord and understands that everything that exists is eternally

situated within the Lord." (Çrémad-Bhägavatam 11.2.45)

sthävara-jaìgama dekhe, nä dekhe tära mürti

sarvatra haya nija iñöa-deva-sphürti

"The maha-bhägavata, the advanced devotee, certainly sees

everything mobile and immobile, but he does not exactly

see their forms. Rather, everywhere he immediately sees

manifest the form of the Supreme Lord." (Cc. Madhya 8.274)

This is an uttama-adhikäré. He sees moving and nonmoving,

sthävara-jaìgama, but he never sees the outward form. What

does he see? Sarvatra sphürti iñöa, he sees his iñöa, his most

beloved Deity, Kåñëa. Everywhere he sees, sarvatra haya nija

iñöa-deva-sphürti. That is the one who is completely Kåñëa

conscious. Who is completely Kåñëa conscious? What is

complete Kåñëa consciousness? Kåñëa said that in the

Bhagavad-gétä:

yo mäà paçyati sarvatra

sarvaà ca mayi paçyati

tasyähaà na praëaçyämi

sa ca me na praëaçyati

(Bhagavad-gétä 6.30)

One who sees Me everywhere and sees everything in Me, he

is completely Kåñëa conscious, tasyähaà na praëçyämi sa ca

me na praëaçyati. I am never out of his sight, he is never out

of My sight. He sees Me, I see him. This is complete Kåñëa

consciousness.

That is an uttama-adhikäré—sthävara-jaìgama dekhe, nä

dekhe tära mürti, sarvatra haya nija iñöa-deva-sphürti. He

sees moving and nonmoving entities and never sees the

outward form. He sees iñöa, his most beloved deity Lord

Kåñëa, who is there in the heart and everywhere. That is an

uttama-adhikäré. Then there is bhägavata-uttama. Who is a

bhägavata-uttama?

Bhagavata-uttama

visåjati hådayaà na yasya säkñäd

dharir avaçäbhihito 'py aghaugha-näçaù

praëaya-raçanayä dhåtäìghri-padmaù

sa bhavati bhägavata-pradhäna uktaù

"The Supreme Personality of Godhead is so kind to the

conditioned souls that if they call upon Him by speaking His

holy name, even unintentionally or unwillingly, the Lord is

inclined to destroy the innumerable sinful reactions in their

hearts. Therefore, when a devotee who has taken shelter of

the Lord's lotus feet chants the holy name of Kåñëa with

genuine love, the Supreme Personality of Godhead can

never give up the heart of such a devotee. One who has thus

captured the Supreme Lord within his heart is to be known

as bhägavata-pradhäna [bhägavata-uttama], the most

exalted devotee of the Lord." (Çrémad-Bhägavatam 11.2.55)

This means that by uttering the name of Hari all sinful

reactions are destroyed. When Hari is bound up in the heart

of a Vaiñëava—praëaya-raçanayä—by the rope of love, then

Lord Hari never leaves the heart of such a Vaiñëava. That

Vaiñëava is a bhägavata-uttama.

In Caitanya-caritamåta, Kaviräja Gosvämé has presented

these three types of Vaiñëavas:

çraddhävän jana haya bhakti-adhikäré

‘uttama’, ‘madhyama’, ‘kaniñöha’—çraddhä-anusäré

"A faithful devotee is a truly eligible candidate for the loving

service of the Lord. According to one's faith, one is classified

as a topmost devotee, an intermediate devotee or an

inferior devotee." (Cc. Madhya 22.64)

çästra-yuktye sunipuëa, dåòha-çraddhä yäìra

'uttama-adhikäré' sei täraye saàsära

"One who is expert in logic, argument and the revealed

scriptures and who has firm faith in Kåñëa is classified as a

topmost devotee. He can deliver the whole world." (Cc.

Madhya 22.65)

çastra-yukti nähi jäne dåòha, çraddhävän

'madhyama-adhikäré, sei mahä-bhägyavän

"One who is not very expert in argument and logic based on

revealed scriptures but who has firm faith is considered a

second-class devotee. He also must be considered most

fortunate." (Cc. Madhya 22.67)

yähara komala çraddhä, se 'kaniñöha' jana

krame krame teìho bhakta ha-ibe 'uttama'

"One whose faith is soft and pliable is called a neophyte, but

by gradually following the process, he will rise to the

platform of a first-class devotee." (Cc. Madhya 22.69)

Kaviräja Gosvämé has said here: çraddhävän jana haya

bhakti-adhikäré ‘uttama’, ‘madhyama’, ‘kaniñöha’—çraddhä-

anusäré. According to one's çraddhä (faith) one becomes an

uttama, madhyama or kaniñöha.

Develop Çästriya Çraddhä

That person who has not developed çästriya-çraddhä, but

has developed only laukika-çraddhä, his çraddhä, faith, is

weak:

'çraddhä'-çabde—viçväsa kahe sudåòha niçcaya

kåñëe bhakti kaile sarva-karma kåta haya

"By rendering transcendental loving service to Kåñëa, one

automatically performs all subsidiary activities. This

confident, firm faith, favourable to the discharge of

devotional service is called çraddhä." (Cc. Madhya 22.62)

This is çraddhä. This is çästriya-çraddhä, 'çraddhä'-çabde—

viçväsa kahe sudåòha niçcaya. Çraddhä means viçväsa—

faith; sudåòha—very strong faith, unflinching faith. Faith in

what? Faith in sädhu-çästra-guru, faith in Kåñëa. This is

'çraddhä'-çabde—viçväsa kahe sudåòha niçcaya, kåñëe

bhakti kaile sarva karma kåta haya, this is faith. If someone

develops kåñëa-bhakti, all work is finished, all his activities

are finished. That is kåñëe bhakti kaile sarva karma kåta

haya. Nothing is left out. This is çraddhä, 'çraddhä'-çabde—

viçväsa kahe sudåòha niçcaya, kåñëe bhakti kaile sarva-

karma kåta haya, faith in this statement. If someone

develops kåñëa-bhakti, all his activities are finished, all his

work is finished. Nothing is left out. Just place faith in this

statement—this is çraddhä.

yähära komala çraddhä, se' kaniñöha' jana

krame krame teìho bhakta ha-ibe 'uttama'

Whose çraddhä is weak? That person who has not developed

çästriya-çraddhä, only laukika-çraddhä, he is 'kaniñöha' jana,

he is a neophyte. If he associates with more elevated

Vaiñëavas, hears from them and places firm faith in their

words, then gradually he will make advancement and

ultimately also he will become an uttama-adhikäré.

Then what is çästriya-çraddhä and what is laukika-çraddhä?

Çästriya-çraddhä means what are the çästriya siddhantas.

Especially the Çrémad-Bhägavatam is the essence of all

Vedas, all Upaniñads.

sarva-vedänta-säraà hi

çré-bhägavatam iñyate

tad-rasämåta-tåptasya

nänyatra syäd ratiù kvacit

"Çrémad-Bhägavatam is declared to be the essence of all

Vedänta philosophy. One who has felt satisfaction from its

nectarean mellow will never be attracted to any other

literature." (Çrémad-Bhägavatam 12.13.15)

This Çrémad-Bhägavatam is the essence of all the Vedas,

Vedäntas and Upaniñads. Therefore one who has unflinching

faith in what is said, in the teachings that are given in the

Çrémad-Bhägavatam, that is çästriya-çraddhä. Çréla Jéva

Gosvämé has put emphasis on çästriya-çraddhä. One should

develop çastriya-çraddhä, not laukika-çraddhä. One who is a

neophyte devotee, a kaniñöha-adhikäré, has only laukika-

çraddhä, not çastriya-çraddhä

Laukika-çraddhä means that he believes or puts faith in the

words of materialistic persons, materialistic scientists and

philosophers. He has not developed faith in the words of the

sädhus, Vaiñëavas and mahäjanas. He has not developed

faith in the äcäryas. As for example people here in this

locality say, "O, there is a ghost, there is a ghost in that

tree." One who comes here, he hears from them and he then

says, "O, the people say that there is a ghost." This is laukika-

çraddhä. So when he is passing in this area and the

electricity is off, there is darkness, so he sees something, as

if someone is standing there wearing white cloth. What does

he say? "O yes! There is a ghost. Yes, a ghost is there."

Because he has heard it from these people, he says that a

ghost is there, but in reality it is an old dead tree. This is

laukika-çraddhä. So when the electricity comes on, he sees,

"O, what is this? O, it is a dead tree. It looks white but they

say it is a ghost." This is laukika-çraddhä. We should not

develop laukika-çraddhä. We have to develop çästriya-

çraddhä. Unless you develop çästriya-çraddhä and unless

you deal in this way, which Närada Muni has instructed here,

you will be affected by the threefold miseries of this

material world. You will never be happy at all. There are six

types of offenders and the Skanda Puräëa has said that they

all fall down and go to Raurava, naraka [hell]:

nindäà kurvanti ye müòhä vaiñëavänäà mahätmanäm

patanti pitåbhiù särdhaà mahä-raurava-saàjïite

hanti nindati vai dveñöi vaiñëavän näbhinandati

krudhyate yäti no harñaà darçane patanäni ñaö

"A fool who blasphemes Vaiñëavas goes to the worst kind of

hell along with generations of his ancestors. One who kills a

devotee, as well as one who blasphemes devotees, or one

who is envious of devotees, or one who fails to offer

obeisances to Vaiñëavas upon seeing them, or one who

becomes angered at a Vaiñëava, or who does not become

joyful upon seeing a Vaiñëava—these six classes of men are

all considered to be candidates for falling down to hell."

There are six types of offenders:

No. 1: Those who try to kill a Vaiñëava.

No. 2: Those who blaspheme a Vaiñëava.

No. 3: On Seeing a Vaiñëava one does not pay pranäma,

obeisances.

No. 4: One who gets angry with a Vaiñëava.

No. 5: One who develops enmity toward a Vaiñëava.

No. 6: One who does not become jolly on seeing a Vaiñëava.

Here Prabhupäda has said, "Instead of being envious of a

more qualified man one should be jolly to receive him."

Instead of becoming jolly he becomes envious and covers his

face. He is an offender. So these are the six types of

offenders who fall down to Mahäraurava, naraka.

Çré1a Prabhupäda formed this Society of Kåñëa

Consciousness. This is a society of Vaiñëavas. Why did he

form this Society of Kåñëa Consciousness? Because those

who join this society, those who will be a member of this

society should develop complete Kåñëa consciousness. The

opportunity is given here for one to develop complete

Kåñëa consciousness

Kåñëa Keeps Himself Hidden

yo mäà paçyati sarvatra

sarvaà ca mayi paçyati

tasyähaà na praëäçyämi

sa ca me na praëaçyati

This is complete Kåñëa consciousness. Kåñëa says, one who

sees Me everywhere—sthävara-jaìgama dekhe, nä dekhe

tära mürti, sarvatra haya nija iñöa-deva-sphürti—he sees

moving and non-moving, he never sees the outward form.

He sees iñöa, his most beloved Deity, Kåñëa, everywhere.

Sarvatra haya nija iñöa-deva-sphürti, everywhere, yähäì

netra paòe tähäì dekhaye ämäre, wherever he looks, he sees

Kåñëa. Who is such a person?

bhakta ämä preme bandhiyäche hådaya-bhitare

yähän netra paòe tähäì dekhaye ämäre

"A highly elevated devotee can bind Me, the Supreme

Personality of Godhead, in his heart by love. Wherever he

looks, he sees Me and nothing else." (Cc. Madhya 25.127)

That bhakta, that devotee, who has bound Me up in his heart

with the rope of love, yähän netra paòe tähäì dekhaye

ämäre. Such a bhakta—yähän netra paòe tähäì dekhaye

ämäre—wherever he looks he sees Me. Such a bhakta,

premi-bhakta, who has bound up Kåñëa with the rope of

love in his heart, he can see Kåñëa everywhere, otherwise

no one can see Kåñëa everywhere. Kåñëa has said:

nähaà prakäçaù sarvasya

yoga-mäyä-samävåtaù

müòho 'yaà näbhijänäti

loko mäm ajam avyayam

"I am never manifest to the foolish and unintelligent. For

them I am covered by My eternal creative potency [yoga-

mäyä]; and so the deluded world knows Me not, who am

unborn and infallible." (Bhagavad-gétä 7.25)

These are the words of Kåñëa; "I am never manifest before

everyone. I never manifest everywhere. I am covered up My

yoga-mäyä potency, müòho 'yaà näbhijänäti. "Mudha,"

Kåñëa says. "They are muòha's, they are rascals. He cannot

see Me. He cannot understand"—müdho yaà näbhijänäti. In

other words, Kåñëa keeps Himself hidden. If Kåñëa keeps

Himself hidden, how can we see Him? That He says, bhakta

ämä preme bändhiyäche hådaya-bhitare, yähaì netra paòe

tähäì dekhaye ämäre, such premi-bhakta's can only see. One

who has developed kåñëa-prema and has bound up Kåñëa in

his heart with the rope of love can see Him. This bondage is

very, very strong. This bondage is so strong that even the

Almighty Kåñëa cannot break it.

Kåñëa cannot keep Himself hidden before the eyes of such a

premi-bhakta. The premi-bhakta sees Kåñëa everywhere,

though Kåñëa keeps Himself hidden.

A Society without Envy

This is the society of Kåñëa consciousness. Çréla Prabhupäda

formed this society of Kåñëa consciousness because one will

come and join, and be a member of this society of Kåñëa

consciousness. The opportunity is given here to develop

complete Kåñëa consciousness and see Kåñëa everywhere.

yo mäà paçyati sarvatra

sarvaà ca mayi paçyati

tasyähaà na praëäçyämi

sa ca me na praëaçyati

This is the goal. These are Prabhupäda's words. Prabhupäda

has written in his book, "The Kåñëa consciousness

movement aims at creating an atmosphere of non-envy. Of

course it is not possible for everyone to become Kåñëa

conscious, but the Kåñëa consciousness movement can

create an exemplary society wherein there is no envy."

Where is the question of enviousness in this society that

Çréla Prabhupäda formed? If this purpose fails then how will

Çréla Prabhupäda be happy? This is the most important

factor. So here it is said, "Generally when we find someone

more qualified than ourselves, we become envious of him."

This is the nature of people in general who are not

Vaiñëavas, avaiñëavas. They become envious when they see

a person more qualified than themselves. But a Vaiñëava

who is completely Kåñëa conscious will never become

envious. Instead of being envious of a more qualified man,

one should be jolly to receive him. Kåñëa-prema kåñëa

bhakte maitré-äcaraëa. One who develops kåñëa-prema,

develops friendship with Vaiñëavas, kåñëa-bhaktas, and one

who sees a more qualified person than himself, a more

qualified Vaiñëava than himself, becomes jolly. He is not

envious at all. That is a real Vaiñëava, that is a pure Vaiñëava.

This is the purpose of Çréla Prabhupäda to form this society

of Kåñëa consciousness. This is the goal. Therefore

Prabhupäda has said, "The Kåñëa consciousness movement

can create an exemplary society wherein there is no envy at

all." Where is the question of enviousness if you see Kåñëa?

Here Prabhupäda says in the concluding lines of his purport,

"One should also have compassion for the people in general

who are suffering due to forgetfulness of Kåñëa." Who

becomes compassionate for the people in general? Who?

One who is a completely Kåñëa conscious person, one who

sees Kåñëa everywhere, only he can have compassion!

Otherwise how can one have compassion? Due to

forgetfulness of Kåñëa, "O! This person is suffering. Why is

he suffering? He is Kåñëa's jéva. The jéva is suffering. Why?

Kåñëa's jéva is suffering because of forgetfulness of Kåñëa

consciousness." One who sees the relationship with Kåñëa

sees this and he becomes compassionate. Otherwise how

will he become compassionate? There is no question of

compassion at all. This is most important. Only such a

Vaiñëava who sees Kåñëa everywhere, who is a completely

Kåñëa conscious person, he becomes compassionate.

Prahläda Mahäräja, who is a pure devotee, sees his most

beloved Lord in a stone pillar. He sees Him everywhere,

"Yes, the Lord is everywhere." His demoniac father

Hiraëyakaçipu, who had conquered the three worlds and

was very powerful, became angry when his son Prahläda

Mahäräja spoke like this. "Why do you say that He is

everywhere? Is He there in this pillar?" Who does a

completely Kåñëa conscious person, a premi-bhakta, see?

Bhakta ämä preme bändhiyäche hådaya-bhitare, yähäì netra

paòe tähäì dekhaye ämäre. Wherever he looks he sees

Kåñëa. Kåñëa gives him darçana. Kåñëa cannot keep Himself

hidden from the vision of such a completely Kåñëa conscious

person, a premi-bhakta.

Kåñëa-sambandha

A completely Kåñëa consciousness person will say, "Yes, He

is there in the stone pillar," whereas a demoniac person,

such as the father of Prahlada Mahäräja who has conquered

the three worlds, cannot see Kåñëa. This is a question of

vision. So how can we deal with this situation? This is how

one can deal with it: One who has compassion for the

general people who are suffering due to their forgetfulness

of Kåñëa, one who sees Kåñëa everywhere, who has kåñëa-

sambandha, who knows his relationship with Kåñëa and

who is completely Kåñëa conscious, will declare, "Let me go

and inculcate Kåñëa consciousness unto the people in

general." That is really doing good. Therefore, if he develops

Kåñëa Consciousness and understands his position and

establishes his relationship with Kåñëa, there will be no

suffering at all. Such a Vaiñëava, who sees Kåñëa

everywhere, who has kåñëa-sambandha and whose heart

bleeds by seeing the suffering of the jévas here, cannot sit

tightly. He will go out and preach the science of Kåñëa

consciousness. He thinks, "Let everyone be Kåñëa conscious

and let everyone be happy."

Every man should act like this, so there will be no miseries at

all. Then this world will be turned into a Vaikuëöha jagat.

Therefore in this verse Närada Muni has said, "Every man

should act like this. When he meets a person more qualified

than himself he should be very pleased." There should be no

enviousness. This enviousness is one of the six enemies.

Käma (lust), krodha (anger), lobha (greed), moha (illusion),

mada (madness) and mätsarya (envy)—in Sanskrit it is said.

Mätsarya (enviousness) is one of your six enemies.

Who can understand what is said in Çrémad-Bhägavatam,

the bhägavata-dharma-tattva? Dharmaù projjhita-kaitavo 'tra

paramo nirmatsaräëäà satäà vedyaà—the second verse of

the Bhägavatam says, paramo nirmatsaräëäà satäà vedyaà.

Satäà means devotees, Vaiñëavas; paramo nirmatsaräëäà,

those who are not envious at all. Only those persons can

understand Çrémad-Bhägavatam. Only he can understand

the bhägavata-dharma-tattva, no one else can understand it.

Bhägavata will never manifest before him. This is a most

important thing and this is the purpose why Çréla

Prabhupäda formed this Society of Kåñëa Consciousness.

The Kåñëa consciousness movement aims at creating an

atmosphere of non-envy. Of course it is not possible for

everyone to become Kåñëa conscious, but the Kåñëa

conscious movement can create an exemplary society

wherein there is no envy. This is the purpose of Çréla

Prabhupäda, the Founder Äcärya of ISKCON, International

Society for Kåñëa Consciousness. This should be an

exemplary society wherein there is no envy, all should be

Vaiñëavas, a society of Vaiñëavas. A Vaiñëava in the true

sense (a pure Vaiñëava) is not envious. He is nirmatsara, he

is not envious at all. That is a Vaiñëava. Otherwise what do

we do? Here Prabhupäda has said, "Generally when we find

someone more qualified than ourselves we become envious

of him." Närada Muni, who is a mahäjana, has said this.

Bhaktivinoda Öhäkura, who is considered the seventh

Gosvämé, a great äcärya in our line or Gaudiya Vaiñëava

paramparä, has said:

ämära jévana, sadä päpe rata,

nähiko punyera leña

parere udvega, diyächi je koto,

diyächi jévere kleça

nija sukha lägi', päpe nähi òori,

dayä-héna svärtha-paro

para-sukhe duùkhé, sadä mithya-bhäñé,

para-duùkha sukha-karo

açeña kämanä, hådi mäjhe mora,

krodhé, dambha-paräyana

mada-matta sadä, viñaye mohita,

hiàsä-garva vibhüñana

nidrälasya hata, sukärye virata,

akärye udyogé ämi

pratiñöha lägiyä, çäöhya-äcaraëa,

lobha-hata sadä kämé

e heno durjana, saj-jana-varjita,

aparädhi nirantara

çubha-kärya-çünya, sadänartha-manäù,

nänä duùkhe jara jara

"I am an impious sinner and have caused others great

anxiety and trouble. I have never hesitated to perform sinful

acts for my own enjoyment."

"Devoid of all compassion, concerned only with my own

selfish interests, I am remorseful seeing others happy. I am a

perpetual liar and the misery of others is a source of great

pleasure for me."

"The material desires within the core of my heart are

unlimited. I am wrathful, devoted to false pride and

arrogance, intoxicated by vanity and bewildered by worldly

affairs. Envy and egotism are the ornaments I wear."

"Ruined by laziness and sleep, I resist all pious deeds, yet I

am very active and enthusiastic to perform wicked acts. For

worldly fame and reputation I engage in the practice of

deceitfulness. Thus I am destroyed by my own greed and am

always lustful."

"A vile, wicked man such as this, rejected by godly people, is

a constant offender. I am such a person, devoid of all good

works, forever inclined toward evil, worn out and wasted by

various miseries."

"Now in old age, deprived of all means of success, humbled

and poor, Bhaktivinoda submits his tale of grief at the feet

of the Supreme Lord." (Çaraëägati)

The Ornaments of Kali-yuga

You are such a rascal, an envious person, always placing

others in anxiety and always giving pain to others. You are

very selfish for your own prestige, name, fame, adoration,

for your own happiness. You are not afraid of committing

any sinful activity. Doya-hina, a merciless person, a great

selfish person. When you see someone is becoming

advanced, more advanced, most advanced, it is very painful

for you. You become envious. Sada-mithyä, you are a great

liar and only speak lies. Para-duùkha sukha-karo, when you

see someone is suffering, you become jolly and say, "Very

good, very good, very good."

There are so many material desires in your heart. You get

angry over nothing, dambha-paräyaëa, a great puffed-up

person. Such a proud, puffed up fellow. "I am great! Is there

anyone greater than me? I am so great." Especially in Kali-

yuga, which is a most degraded age, this dambha, pride, is

the measuring rod. Everybody thinks "I am great!" Then

another says, "What? You are great? I am great!" Then

fighting and quarrelling begins. This dambha (pride) is the

measuring rod. Two persons fight, two persons quarrel, two

groups quarrel and fight; two neighbours quarrel and fight;

two states, two nations. This is going on. Everyone will say,

"I am great! Hey! You say you are great? I am greater!" Then

fighting. This is dambha, this is pride. These are the

ornaments of Kali-yuga. Always puffed-up and proud. Too

much intoxicated with this desire for material enjoyment.

Great materialistic persons and hiàsa-garva, always envious

and proud. These are the ornaments of Ka1i-yuga—

vibhüñana.

You are a lazy fellow, you will sleep so much, too much. You

will never do any good work. Always very, very enthusiastic

to do all evil work and nasty, abominable activities for your

own prestige, name, fame and adoration. Çäöhya-carana,

you act in a very duplicious and crooked way. Lobha-hata

sadä kämé, you are a lusty person. So much lust is there in

your heart.

This is durjana, he is not saj-jana. He is a durjana, he is

rejected by the saj-janas. He is an aparädhé, he is always a

great offender. Always a great offender, so his dealings are

very crooked and duplicious. It is said here, "When one finds

someone more qualified than himself he becomes envious

of him. When one finds someone less qualified than himself

he derides him. When one finds someone equal with himself

he becomes proud of his activities. These are the causes of

all material tribulations." A durjana, a most wicked person is

not a saj-jana. He is an aparädhé, he is always a great

offender. He never does anything auspicious. He is covered

up, surrounded with so many anarthas. He is nana duùkhe

jara jara, he is always afflicted and always affected with the

threefold miseries of this material world. He will never be

happy at all. This is the statement here. Närada Muni has

said, "Every man should act like this: when he meets a

person more qualified than himself, he should be very

pleased; when he meets someone less qualified than

himself, he should be compassionate toward him; and when

he meets someone equal to himself, he should make

friendship with him." Otherwise he will suffer. "In this way

one is never affected by the threefold miseries of this

material world."

bhägavata-kathämåta ki-jaya!

väïchä-kalpatarubhyaç ca

kåpä-sindhubhya eva ca

patitänäà pävanebhyo

vaiñëavebhyo namo namaù

TAS 6: The Result of Kåñëa-Bhajana

Chapter six - The Result of Kåñëa-Bhajana

pravåttaà ca nivåttaà ca

dvi-vidhaà karma vaidikam

ävartate pravåttena

nivåttenäçnute 'måtam

"According to the Vedas, there are two kinds of activities—

pravåtti and nivåtti. Pravåtti activities involve raising oneself

from a lower to a higher condition of materialistic life,

whereas nivåtti means the cessation of material desire.

Through pravåtti activities one suffers from material

entanglement, but by nivåtti activities one is purified and

becomes fit to enjoy eternal, blissful life."

As confirmed in Bhagavad-gétä (16.7), pravåttià ca nivåttià ca

janä na vidur äsuräù: the asuras, nondevotees, cannot

distinguish between pravåtti and nivåtti. Whatever they like

they do. Such persons think themselves independent of the

strong material nature, and therefore they are irresponsible

and do not care to act piously. Indeed, they do not

distinguish between pious and impious activity. Bhakti, of

course, does not depend on pious or impious activity. As

stated in Çrémad-Bhägavatam (1.2.6):

sa vai puàsäm paro dharmo

yato bhaktir adhokñaje

ahaituky apratihatä

yayätmä suprasédati

"The supreme occupation [dharma] for all humanity is that

by which men can attain to loving devotional service unto

the transcendent Lord. Such devotional service must be

unmotivated and uninterrupted in order to completely

satisfy the self." Nonetheless, those who act piously have a

better chance to become devotees. As Kåñëa says in

Bhagavad-gétä (7.16), catur-vidhä bhajante mäà janäù

sukåtino 'rjuna: "O Arjuna, four kinds of pious men render

devotional service unto Me." One who takes to devotional

service, even with some material motive, is considered

pious, and because he has come to Kåñëa, he will gradually

come to the stage of bhakti. Then, like Dhruva Mahäräja, he

will refuse to accept any material benediction from the Lord

(svämin kåtärtho 'smi varaà na yäce [Cc. Madhya 22.42]).

Therefore, even if one is materially inclined, one may take to

the shelter of the lotus feet of Kåñëa and Balaräma, or Gaura

and Nitäi, so that he will very soon be purified of all material

desires (kñipraà bhavati dharmätmä çaçvac chäntià

nigacchati). As soon as one is freed from inclinations toward

pious and impious activities, he becomes a perfect candidate

for returning home, back to Godhead. (Çrémad-Bhägavatam

7.15.47)

bhukti-mukti-siddhi-kämé 'subuddhi' yadi haya

gäòha-bhakti-yoge tabe kåñëere bhajaya

"Due to bad association, the living entity desires material

happiness, liberation or merging into the impersonal aspect

of the Lord, or he engages in mystic yoga for material

power. If such a person actually becomes intelligent, he

takes to Kåñëa consciousness by engaging himself in intense

devotional service to Lord Çré Kåñëa." (Cc. Madhya 22.35)

anya-kämé yadi kare kåñëera bhajana

nä mägiteha kåñëa täre dena sva-caraëa

"If those who desire material enjoyment or merging into the

existence of the Absolute Truth engage in the Lord's

transcendental loving service, they will immediately attain

shelter at Kåñëa's lotus feet, although they did not ask for it.

Kåñëa s therefore very merciful." (Cc. Madhya 22.37)

kåñëa kahe,—‘ämä bhaje, mäge viñaya-sukha

amåta chäòi’ viña mäge,—ei baòa mürkha

"Kåñëa says, 'If one engages in My transcendental loving

service but at the same time wants the opulence of material

enjoyment, he is very, very foolish. Indeed, he is just like a

person who gives up ambrosia to drink poison.'" (Cc.

Madhya 22.38)

ämi—vijïa, ei mürkhe ‘viñaya’ kene diba?

sva-caraëämåta diyä ‘viñaya’ bhuläiba

"Since I am very intelligent, why should I give this fool

material prosperity? Instead I shall induce him to take the

nectar of the shelter of My lotus feet and make him forget

illusory material enjoyment." (Cc. Madhya 22.39)

käma lägi' kåñëe bhaje, päye kåñëa-rase

käma chäòi' 'däsa' haite haya abhiläñe

"When someone engages in Lord Kåñëa's devotional service

for the satisfaction of the senses and instead acquires a taste

to serve Kåñëa, he gives up his material desires and willingly

offers himself as an eternal servant of Kåñëa." (Cc. Madhya

22.41)

buddhiman-arthe-yadi 'vicära-jïa' haya

nija-käma lägiha tabe kåñëere bhajaya

“The meaning of the word ‘udära-dhé’ is buddhimän—

intelligent or considerate. Because of this, even for one’s

own sense gratification one engages in the devotional

service of Lord Kåñëa. (Cc. Madhya 24.91)

bhakti vinu kona sädhana dite näre phala

saba phala deya bhakti svatantra prabala

"The other processes cannot yield results unless they are

associated with devotional service. Devotional service,

however, is so strong and independent that it can give one

all the desired results." (Cc. Madhya 24.92)

ajä-gala-stana-nyäya anya sädhana

ataeva hari bhaje buddhimän jana

"With the exception of devotional service, all the methods

of self realization are like nipples on the neck of a goat. An

intelligent person adopts only devotional service, giving up

all other processes of self-realization." (Cc. Madhya 24.93)

Pravåtti and Nivåtti

Here Närada Muni discusses the activities of pravåtti and

nivåtti. There are two kinds of activities in the Vedas known

as pravåtti and nivåtti. Pravåtti activities means raising

oneself from a lower to a higher condition of materialistic

life, material activities, material sense gratification, material

enjoyment. Activities concerning material enjoyment are

pravåtti activities. Nivåtti activities means the cessation of

material desire. These are the two types of activities which

are recommended in the Vedas. But here it says, "Through

pravåtti activities one suffers from material entanglement,

whereas by nivåtti activities one is purified and becomes fit

to enjoy eternal, blissful life."

pravåttir eñä bhütänäà

nivåttis tu mahä-phalä

"We have many tendencies in this material world, but in the

human form of life one is meant to learn how to curb those

tendencies." (Manu-saàhitä)

If someone is intelligent enough and he gives up these

pravåtti activities and is inclined to the path of nivåtti, he

gets a great result. That means he can give pleasure to the

ätma (the soul)—yayätmä suprasédati. This is instructed by

all mahäjanas and in Çrémad-Bhägavatam, the essence of all

Vedic literature.

Närada Muni explains that those who are inclined to

pravåtti-märga, suffer life after life in this material

existence, but one who is an intelligent person, he will be

inclined towards nivåtti activities. Therefore he will be

purified and will become fit to enjoy an eternal, blissful life.

All these instructions are given in the Çrémad-Bhägavatam

by Närada Muni, who is a mahäjana.

Whatever Your Desire Is—Do Kåñëa-Bhajana

catur-vidhä bhajante mäà

janäù sukåtino 'rjuna

ärto jijïäsur arthärthé

jïäné ca bharatarñabha

"O best among the Bhäratas [Arjuna], four kinds of pious

men render devotional service unto Me—the distressed, the

desirer of wealth, the inquisitive and he who is searching for

knowledge of the Absolute." (Bhagavad-gétä 7.16)

In Bhagavad-gétä Kåñëa has said that four types of persons

are sukåtina, that means they are doing pious activities,

because they are doing My bhajana. Arti, the distressed;

artha-arthé, one who desires material gain; jijïäsuù, the

inquisitive; jïäné, one who knows things as they are. They

have material desires, but still they pray to Me to fulfill their

desires. Kåñëa says they are sukåtina. Çrémad-Bhägavatam

also says the same thing:

akämaù sarva-kämo vä

mokña-käma udära-dhéù

tévreëa bhakti-yogena

yajeta puruñaà param

"A person who has broader intelligence, whether he be full

of all material desires, without any material desire, or

desiring liberation, must by all means worship the Supreme

whole, the Personality of Godhead." (Çrémad-Bhägavatam

2.3.10)

One may have all kinds of material desires, sarva-kämo; one

may have mokña-käma, desire of liberation; one may have

neither material desire nor desire for liberation, which is

known as akäma, no desire at all. As Mahäprabhu has said in

His Çikñäñöaka:

na dhanaà na janaà na sundarià

kavitäà va jagad-éça kämaye

mama janmani janmanéçvare

bhavatäd bhaktir ahaituké tvayi

This is Mahäprabhu's teaching. No kämana, no desires, no

material desire, no desire for liberation. I have no desire for

material wealth, no desire for material followers, no desire

for material enjoyment, no desire to enjoy beautiful women,

no desire for liberation. Bhavatäd bhaktir ahaituké, I have

only one desire, life after life, let me serve You, O Kåñëa, the

Supreme Personality of Godhead. This is akäma, no desire at

all. Neither a desire for material enjoyment, nor a desire for

liberation, that is akäma. Whatever desire one may have, if

he worships Kåñëa and does kåñëa-bhajana, he is intelligent

and ultimately he will come to the path of bhakti. In the

Caitanya-caritämåta it is said:

bhukti-mukti-siddhi-kämé ‘subuddhi’ yadi haya

gäòha-bhakti-yoge tabe kåñëere bhajaya

anya-kämé yadi kare kåñëera bhajana

nä mägiteha kåñëa tare dena sva-caraëa

käma lägi' kåñëe bhaje, päya kåñëa-rase

käma chäòi' 'däsa' haite haya abhiläñe

One may have bhukti-käma, mukti-käma or siddhi-käma. If

one has this desire for material enjoyment, that means that

one is a bhukti-kämé. If one has desire for liberation, he is a

mukti-kämé, and if one has desire for yogic perfection, he is

a siddhi-kämé. 'Subuddhi' yadi haya gäòha-bhakti-yoge tabe

kåñëera bhajaya—if he is an intelligent person then he will

do kåñëa-bhajana. Kåñëa can give everything. Kåñëa can

fulfill all sorts of desires. Kåñëa is the ultimate sanctioning

authority, anumantä. In Çrémad Bhagavad-gétä Kåñëa says,

"I am the ultimate sanctioning authority." Unless Kåñëa

sanctions, nothing will take place. Even a blade of grass will

not move. Kåñëa is the ultimate sanctioning authority, so

whatever kämana, whatever desire one may have, if he does

kåñëa-bhajana, worships Kåñëa, then he is intelligent and

Kåñëa will fulfill that desire. In addition to that, Kåñëa will

give something much higher. He will give that which he has

not prayed for, Kåñëa will give His own lotus feet. Being

fortunate to serve Kåñëa's lotus feet, the person who has

bhukti-käma, mukti-käma, or siddhi-käma is not asking for it,

but Kåñëa will give it. That is the speciality of kåñëa-bhajana.

Therefore,

käma lägi' kåñëe bhaje, päya kåñëa-rase

käma chäòi' 'däsa' haite haya abhiläñe

anya-kämé yadi kare kåñëera bhajana

nä mägiteha kåñëa tare dena sva-caraëa

Anya-kämé, if those who have other desires—that means

desires for material enjoyment, desire for liberation or

desire for yogic perfection—do kåñëa-bhajana and are not

asking for the service at the lotus feet of Kåñëa, still Kåñëa

gives that! Without being asked for it.

käma lägi' kåñëe bhaje, päya kåñëa-rase

käma chäòi' 'däsa' haite haya abhiläñe

That person had material desires so he was doing kåñëa-

bhajana to fulfill his desire, but in the long run, eventually

what did he get? He gave up all his material desires and now

cherishes the desire of how to be a servant of Kåñëa. He

gets this desire eventually.

Strong Determination Is Required

sthänäbhiläñé tapasi sthito 'haà

tväà präptavän deva-munéndra-guhyam

käcaà vicinvann api divya-ratnaà

svämin kåtärtho 'smi varaà na yäce

"O my Lord, because I was seeking an opulent material

position, I was performing severe types of penance and

austerity. Now I have obtained You, who are very difficult

for the great demigods, saintly persons and kings to attain. I

was searching after a piece of glass, but instead I have found

a most valuable jewel. Therefore I am so satisfied that I do

not wish to ask any benediction from You." (Hari-bhakti-

sudhodaya 7.28)

This is Dhruva's statement. Dhruva was a five year old boy,

the son of King Uttänapäda. His mother was Sunité devé,

and he had a stepmother Suruci. The King, Uttänapäda, was

too much attached to Suruci. Once Dhruva Mahäräja wanted

to sit on the lap of his father whilst his father was sitting on

the throne. But the stepmother Suruci called out, "You

cannot sit on the lap of the king, as you are unfortunate. If

by the grace of the Supreme Lord in the next birth you'll be

born from my womb, then you'll get the chance, otherwise

in this life you have no chance." So Dhruva was very much

distressed. He cried and came to his mother Sunité devé and

narrated everything to her. Sunité devé said, "Yes, Suruci

has said one very good thing. If the Supreme Lord will

shower His mercy, then it will be possible, otherwise it is not

possible. No possibility at all." Then Dhruva said, "Where is

that Bhagavan? I must get Him. I must ask Him and get His

mercy to grant my desire." So Dhruva's mother Sunité said,

"I have heard that many great sages, sädhus, go to the

forest and do severe austerity and penance to get the

Supreme Lord." Then Dhruva said, "I must go to the forest,

do severe austerity and get Him!" His mother said, "You are

a mere boy, you cannot do it!" But Dhruva said, "No, no, no, I

must go, I must go. I must have that Supreme Lord and

through Him get my desire sanctioned."

Dhruva was determined. This is determination, strong and

unshakeable determination! He was steadfast in his

determination, "I must do it." Though he was a mere boy.

Strong determination is required for bhakti-sädhana!

Çré1a Rüpa Gosvämé has said in his Çré Upadeçämåta, Nectar

of Instruction, utsähän niçcayäd dhairyät. Niçcayäd means

strong determination. Three things, first utsähän, then

niçcayäd, then dhairyät. He said six, but first three—utsähän

niçcayäd dhairyät. Utsähän, enthusiasm; niçcayäd,

determination; and dhairyät, patience. So niçcayäd,

determination, is in between utsähän and dhairyät, that

meaning that there should be strong determination to get

Kåñëa, and to nourish it, utsähän and dhairyät are required.

Enthusiasm and patience are required, otherwise you cannot

fulfill this determination. Dhruva had all these things, he was

strongly determined and never shaken. Though many

impediments and obstacles came, still he was determined,

he never gave up and he was patient. He had this material

desire how to get a higher position, but he is an intelligent

boy because he did kåñëa-bhajana.

Later Närada Muni his guru came, that was the arrangement

of the Paramätmä. The Paramätmä could understand his

strong determination, so the Paramätmä made an

arrangement and He sent the guru. The guru is the

representative of the Paramätmä, thus Närada Muni came.

Närada Muni also tested Dhruva, but Dhruva was so

determined, he said, "No, no, no, I don't want anything. I

only want Näräyaëa. If you know Näräyaëa and if you know

how to get Him, please tell me, otherwise get out! I don't

want to listen to you!" Närada Muni could understand that

Dhruva had strong determination. Närada Muni gave him a

mantra, taught him the ways of sädhana and instructed him.

Dhruva accepted it very seriously and did very severe

sädhana. Under severe conditions he performed austerity

and chanted that mantra as Närada Muni had instructed.

Within six months the Supreme Personality of Godhead was

pleased and appeared before Dhruva. When Dhruva opened

his eyes, he saw the Supreme Personality of Godhead

standing before him. The form he was meditating upon in

his heart was before him. Dhruva had a material desire, but

as soon as he saw the Supreme Personality of Godhead,

Näräyaëa, he forgot all his material desires. But the Supreme

Lord had already granted his desires. The Dhruva planet had

already been created for him. When the Supreme Lord asked

him, "Ask for any boon. I am ready to give it to you," Dhruva

said, "No!" Then Dhruva said:

sthänäbhiläñé tapasi sthito 'haà

tväà präptavän deva-munéndra-guhyam

käcaà vicinvann api divya-ratnaà

svämin kåtärtho 'smi varaà na yäce

"O Lord, I have no boon to ask of You. I was just searching

after some pieces of glass, but I got divya-ratnaà, a

transcendentally valuable gem. Sthänäbhiläñé—I had the

desire how to get a very, very elevated position in this

world, therefore I performed sädhana. I underwent such

penance for this, but I attained You. Tväà präptavän deva-

munéndra-guhyam—even the demigods and great sages

could not attain Your lotus feet, but I could gain You. I have

no material desire at all. I do not want any boon from You

now."

You see, it is all gone. Svämin kåtärtho 'smi varaà na yäce.

This is the example. This is the ultimate achievement or

result of kåñëa-bhajana. You may have material desires, but

if you do kåñëa-bhajana, Kåñëa will fulfill your desire in such

a way that you will never ask for it again! You have never

asked for His lotus feet, but Kåñëa is giving it to you now,

even though you did not ask for it. That is the result of

kåñëa-bhajana.

käma lägi' kåñëe bhaje, päye kåñëa-rase

käma chäòi' 'däsa' haite haya abhiläñe

Now Dhruva has the desire to become the servant of Kåñëa,

kåñëa-däsa. All his material desires are gone.

buddhimän-arthe—yadi ‘vicära-jïa’ haya

nija-käma lägiha tabe kåñëere bhajaya

He is buddhimän, he is intelligent, if he does kåñëa-bhajana

to fulfill his material desire or whatever desire.

Ajä-gala-stana

bhakti vinu kona sädhana dite näre phala

saba phala deya bhakti svatantra prabala

Bhakti is so powerful. Without bhakti any other sädhana

cannot give you this result. Saba phala deya bhakti svatantra

prabala. All your desires will be fulfilled by bhakti. Kåñëa is

the ultimate sanctioning authority.

ajä-gala-stana-nyäya anya sädhana

ataeva hari bhaje buddhimän jana

All sädhana, exept bhakti-sädhana is like ajä-gala-stana. Have

you seen a goat? Two udders are hanging on his neck. That is

ajä-gala-stana. One may say, "O, I will milk it, get some milk."

But he will be cheated, no milk will come out. This is ajä-gala-

stana. Ajä-gala-stana-nyäya anya sädhana—sädhana without

bhakti is like that. Ataeva hari bhaje buddhimän jana—one

who is intelligent will only do hari-bhajana, and will get the

highest result.

The Result of Kåñëa-bhajana

satyaà diçaty arthitam arthito nåëäà

naivärthado yat punar arthitä yataù

svayaà vidhatte bhajatäm anicchatäm

icchäpidhänaà nija-päda-pallavam

"The Supreme Personality of Godhead fulfills the material

desires of a devotee who approaches Him with such

motives, but He does not bestow benedictions upon the

devotee that will cause him to demand more benedictions

again. However, the Lord willingly gives the devotee shelter

at His own lotus feet, even though such a person does not

aspire for it, and that shelter satisfies all his desires. That is

the Supreme Personality's special mercy." (Çrémad-

Bhagavatam 5.19.27)

If someone does kåñëa-bhajana, even if he has material

desires, his desires will be fulfilled by Kåñëa. Then all his

material desires will vanish and he will come to the platform

of bhakti and he will get bhakti.

In the Caitanya-caritamåta it is said:

kåñëa kahe,—'ämä bhaje, mäge viñaya-sukha

amåta chäòi' viña mäge,—ei baòa mürkha

Kåñëa says, "He is such a rascal. The ignorant fool is doing

My bhajana and asks Me for material enjoyment. Such a

rascal." Amåta chäòi' viña mäge,—ei baòa mürkha, "He is

not asking for nectar, he is asking for poison, such a rascal."

ämi—vijïa, ei mürkhe 'viñaya' kene diba?

sva-caraëämåta diyä 'viñaya' bhuläiba

Then Kåñëa says, "I am not a rascal, I am a wise man, so why

shall I give him material enjoyment? He is doing My bhajana

and asking for material enjoyment. Why shall I give this

rascal material enjoyment? Sva-canaëämåta diyä 'viñaya'

bhuläiba, he is not asking for My lotus feet, but I will give

him My lotus feet and make him forget all this material

enjoyment."

käma lägi' kåñëe bhaje, päye kåñëa-rase

käma chäòi' 'däsa' haite haya abhiläñe

He had material desires, so he does kåñëa-bhajana, but now

he has Kåñëa rasa, the mellow of Kåñëa. He has given up all

his material desires and now he cherishes the desire of how

to be a servant of Kåñëa. This is the result of kåñëa-bhajana.

In other words, he was in the pravåtti-märga stage, now

however, by doing kåñëa-bhajana, he gradually comes to the

nivåtti-märga stage. That means to the platform of bhakti.

Pravåttir eñä bhütänäà, nivåttis tu maha-phala—if someone

is intelligent he comes to the path of nivåtti-marga, giving

up pravåtti-märga, then he attains a very great result. He

attains Kåñëa's lotus feet