690610 - Lecture SB 01.05.11-12 - New Vrindaban, USA
- om ajñāna-timirāndhasya jñānāñjana-śalākayā
- cakṣur unmīlitaṁ yena tasmai śrī-gurave-namaḥ
- śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale
- svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam
- he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate
- gopeśa gopikā-kānta rādhā-kānta namo 'stu te
- tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari
- vṛṣabhānu-sute devi praṇamāmi hari-priye
- vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca
- patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ
- tad-vāg-visargo janatāgha-viplavo
- yasmin prati-ślokam abaddhavaty api
- nāmāny anantasya yaśo 'ṅkitāni yat
- śṛṇvanti gāyanti gṛṇanti sādhavaḥ
- (SB 1.5.11)
The other day we discussed about literature which is very nicely composed from literary point of view or poetic or rhetoric. Very nicely . . . but if there is no description of the Absolute Truth, or the Supreme Personality of Godhead, that sort of literature is enjoyed by a class of men who are compared with the crows. That we have discussed. It is simply wasting time, valuable time in the human life, to divert our attention to such ordinary literature. They are called grāmya-kathā. In Sanskrit language it is called grāmya-kathā.
Grāmya-kathā means any book, any poetry, or any novel, or any drama, there is some hero and heroine, a man or woman, about their loving affairs, tragedy, comic, like that. Actually, it is grāmya-kathā—the same thing as we are experiencing daily, āhāra-nidrā-bhaya-maithunam (Hitopadeśa 25), this eating, sleeping, mating, that's all. What is the value of such literature? What do you gain by that? No. Simply mental agitation.
And if it is sex literature, then it is very appealing. So that means it is something like haviṣya kṛta . . . just like if you offer fuels on the fire, the fire will go on, and it will, I mean to say, consume as much as you go on giving fuel. But there is no śānti. The fire will never be extinguished. Actually, what we want? What is the mission of our life? What is the aim of our life? We are hankering after śānti, or peace. So that sort of literature will not give us any peace. It will simply agitate the mind.
Therefore those who are paramahaṁsas, those who have understood the essence of this cosmic manifestation, they are not interested in such literature. On the other hand, it is said that, tad-vāg-visargo janatāgha-viplavaḥ. (commentary) Vināpi pada-cāturyaṁ bhagavad-yaśaḥ-pradhānaṁ vacaḥ. Śrīdhara Svāmī gives note that there may not be any poetic, metaphorical or analogical, ornamental language, but vināpi pada-cāturyam. Pada-cāturyam. Pada means composition. In every language there are rules and regulations for composing poetry or prose, grammatical, rhetorical. So even such knowledge, even without such knowledge, pada-cāturyaṁ bhagavad-yaśaḥ-pradhānam.
Just like we chant Hare Kṛṣṇa. So we are not training our students any way about musical science that, "We have to chant in this way or that way; we have to dance in this way or that way." Without any musical knowledge, without any poetic understanding, even a child can take part in it, and he become immediately absorbed in ecstasy. Why? This is because we are chanting the glories of the Lord.
So it does not require any artificial musical knowledge or dancing knowledge. Out of your own ecstasy, you will dance, you'll chant. You don't require to study. Just like our playing of mṛdaṅga. Nobody has gone to an expert mṛdaṅga player to learn it. Whatever I play, I sing, I never studied under some expert teacher. But by practice, chanting, it may be melodious, it may be very nice or not; that doesn't matter. We are not concerned about that, whether it is appealing to the people or not. It will appeal; there is no doubt about it. But we don't require to divert our attention on these things. Simply because there is glorification of the Lord, it will be palatable. Just like Parīkṣit Mahārāja said, bhavauṣadhi chrotra-mano-'bhirāmāt ka uttama-śloka-guṇānuvādāt virajyeta vinā paśughnāt (SB 10.1.4).
Parīkṣit Mahārāja, when he was hearing about Bhāgavata from Śukadeva Gosvāmī, he expressed his experience. Oh, what is that? Now, nivṛtta-tarṣair upagīyamānāt. This chanting or understanding of the pastimes of Kṛṣṇa, uttama-śloka . . . uttama-śloka-guṇānuvādāt. Whatever we are reading in the Bhagavad-gītā or Śrīmad-Bhāgavatam or we are chanting, the subject matter is glorifying the Lord, who is called Uttama-śloka. Uttama-śloka.
Śloka means verse, and uttama means transcendental or very nice. So whenever we offer some prayer, read some literature, Bhāgavata, the verses are composed in very nice words and systematically. In Śrīmad-Bhāgavatam you'll find every śloka, the topmost literary composition. Topmost, full of meaning, full of philosophy. In every line you'll find.
So Parīkṣit Mahārāja says that this transcendental vibration, uttama-śloka-guṇānuvād . . . Guṇānuvād means glorifying the transcendental quality. When we say that Kṛṣṇa, or God, is nirguṇa . . . nirguṇa means quality. So when we say . . . that is explained in Bhagavad-gītā. Nirguṇaṁ guṇa-bhoktṛ ca (BG 13.15). He's nirguṇa, but He is also enjoyer of qualities. What does it mean? That Kṛṣṇa is not within the material qualities of goodness, passion or ignorance. All His qualities are transcendental, nondifferent from Him. Therefore His glorification of the transcendental qualities can be chanted who are already in the transcendental platform. Others cannot.
Therefore Parīkṣit Mahārāja says, nivṛtta-tarṣaiḥ. Nivṛtta means already finished, completely finished. What is that finished? Tṛṣṇa. Tṛṣṇa means hankering. One who has finished his material hankering, they can chant this transcendental glorification of the Lord. Others cannot. Just like in our saṅkīrtana movement, you are taking so much ecstasy, pleasure. Others will say, "What these people are doing? Crazy fellow, they're trancing, dancing and beating some drum." They'll feel like that, because their hankering for material enjoyment is not finished. Therefore nivṛtta.
Actually, this transcendental name of Kṛṣṇa, or God, can be chanted in liberated stage. Therefore we prescribe, while chanting, there are three stages: the offensive stage, liberated stage, and actually on the platform of love of Godhead stage. That is the perfectional stage by chanting. In the beginning we chant in offensive stage—the ten kinds of offenses. But that does not mean that we shall not chant. Even there are offenses, we shall go on chanting. That chanting will help me to get out of all offenses.
Of course, we must take care that we may not commit offenses. Therefore this list of ten kinds of offenses are given. We should try to avoid. And as soon as it is offenseless chanting, then it is liberated stage. That is liberated stage. And after liberated stage, the chanting will be so pleasing, because that is on the transcendental platform that actual love of Kṛṣṇa and God will be relished.
So, but the same thing . . . the chanting . . . in the offensive stage, the chanting, and the liberated stage is chanting. But in the mature stage . . . just like Rūpa Gosvāmī, he used to say that, "What shall I chant with one tongue, and what shall I hear with two ears? If millions of ears I had, if millions of tongue I had, then I could chant and hear." Because they are in liberated stage.
But we should not be dejected for that purpose. We should continue with perseverance. Utsāhād dhairyāt (Upadeśāmṛta 3). Utsāhāt means with enthusiasm, and dhairyāt, dhairyāt means perseverance, patience. Utsāhāt. Niścayāt. Niścayāt means with firm determination, "Yes, I have begun chanting. Maybe there are offenses, but if I continue, Kṛṣṇa will be pleased to place me on the transcendental platform when I shall relish what is this chanting Hare Kṛṣṇa."
Just like Viśvanātha Cakravartī has given that the mango in the ripe stage and unripe stage. Unripe stage, it is bitter, but the same mango, when it is fully ripe, it is sweet, the sweetest. We shall have to wait for this stage, and we shall have to be careful that we may not commit offenses. Then we, surely, we shall come. Just like a diseased patient, if he follows the regulations given by the physician and takes the medicine, then surely he'll be cured.
Therefore Parīkṣit Mahārāja said that the chanting is for the persons who are liberated. Nivṛtta-tarṣair upagīyamānāt. Actually, chanting can be perfectly done by persons who are already liberated. But those who are not liberated? Then he says bhavauṣadhi. But it is the medicine of this material entanglement for becoming liberated. That is also, it is also medicine. When we are liberated, we'll chant and relish what is actually love of God. That is liberated. But even if we are not liberated, this will act as medicine to become liberated.
So any stage, nivṛtta-tarṣair upagīyamānād bhavauṣadhi. Those who are chanting, they'll be liberated. And another thing is: for the common men who are not serious, śrotra-mano-'bhirāmāt, they will hear and they will enjoy: "Oh, it is very nice." Just like Jagāi-Mādhāi. Jagāi-Mādhāi, they were rogues. Rogues. And Nityānanda Mahā . . . Nityānanda Prabhu delivered them. But when they were rogues . . . the Vaiṣṇavas were chanting Hare Kṛṣṇa, and these two brothers, one of them was appreciating, "Oh, these rascals chant very nicely." (chuckles) They were copying, these rascals, but appreciating.
So we get some appreciation from the common man. They also give some contribution and they call us, they invite us. Because there is appreciation also. The three stages. Actually, chanting is possible in the liberated stage. But even if we are not liberated stage, it will act as medicine to bring us to the liberated platform. Nivṛtta-tarṣair upagīyamānād bhavauṣadhāc chrotra-mano-'bhirāmāt.
And for the common man it is very pleasant, pleasing also. "Oh, Hare Kṛṣṇa." They also sometimes imitate, sometimes join, because it is nice also. Just like sometimes on the street, some boys greet us, "Hare Kṛṣṇa." They have no interest, but still, they are taking interest. It is so nice. You see? So the three stages: liberated stages and offensive stages and beginning stages.
So Parīkṣit Mahārāja said there are three stages. Bhavauṣadhi chrotra-mano . . . in three ways it is so nice, palatable. So why one should be aloof from this chanting? Ka uttama-śloka-guṇānu . . . who can be aloof from this chanting or hearing about the activities, pastimes of the uttama-śloka, Supreme Personality of Godhead? Vinā paśughnāt (SB 10.1.4). The only person: who is paśughnāt. Paśughnāt means animal-killer. A person who is animal-killer, he'll not be interested.
The animal-killer, you can, I mean to say, analyze the meaning in two ways. Animal killer means not exactly those who are butchers, or ordinary man who kills animal and eat. But even a person who does not take care of his self-realization, he is also animal-killer. He is killing himself. He is also animal-killer. Because this life is meant for self-realization, but he's not taking interest in self-realization. He is taking pleasure only 20:45 (Sanskrit verse)
I am killing myself. If I don't take interest in self-realization and if I glide down again into the cycle of birth and death, then I am killing myself, suiciding. That is our willing . . . killing ourself willingly. If I know that, "If I do this, I will be punished like this," and if I still do this, then I am killing myself.
So the laws of nature is working. I am under . . . completely under the laws of nature. I may declare independence falsely. That doesn't matter. Nature's work will go on. And what is that nature's work? Daivī hy eṣā guṇamayī mama māyā (BG 7.14). Nature is also Kṛṣṇa's nature. This material nature is Kṛṣṇa's nature. So material nature is not bad itself. She is also engaged in service of Kṛṣṇa.
Just like the police force. Police force, as the department of government, is not bad. It is doing faithfully service to the government. It is bad to me because I am criminal. Otherwise police force as it is, department, is not bad. Do you think that government is maintaining a nonsense bad department? No. It is serving the government. But it is bad for the criminal. Similarly, this māyā, the external energy, the māyā, it is bad for those who are godless, who are rascals. For them, māyā is there. Otherwise, for devotee, there is no influence of māyā.
Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). In the Bhagavad-gītā you'll find that māyā is strong only—it is very difficult to surpass the laws of nature—for whom? Who is not surrendered soul to Kṛṣṇa. Māyā. Mām eva ye prapadyante māyām etām . . . if you are not criminal, what business you have got with the police department? Nothing. Let the police department remain; you have nothing to do. Neither police department has any jurisdiction to come and disturb you. No. You live peacefully, lawfully. There is no . . . similarly, if we do not become Kṛṣṇa conscious while we have got this opportunity, this human form of life, we can understand what is Kṛṣṇa, and if we willfully do not take to this consciousness, this māyā will act.
Therefore . . . just like a person knows that "I am committing these sinful activities. I'll be arrested by the police, and maybe I'll be hanged. I'll have to give my life." He knows it, but he does it. That means willfully he's killing. He is making suicide. Similarly, if we know that "So long we do not become Kṛṣṇa conscious, the māyā will punish me in so many ways," knowing, if I do not take care, that means I am committing suicide.
So Caitanya . . . here . . . Parīkṣit Mahārāja said:
- nivṛtta-tarṣair upagīyamānād
- bhavauṣadhi chrotra-mano-'bhirāmāt
- ka uttama-śloka-guṇānuvādāt
- (SB 10.1.4)
Who will not take interest in the matter of understanding Kṛṣṇa consciousness, vinā paśughnāt, except persons who are animal killer or committing suicide? Therefore this verse said that even though there is no any poetic, I mean to say, rhetorical arrangement or grammatical arrangement, or nice words arrangement, if simply there is glorification of the Lord, Hare Kṛṣṇa.
Hare Kṛṣṇa, these two words or sixteen words or three words, it will be appealed. It will appeal to the devotees, to the great souls. But if you organize a great political meeting, they'll not go there. Just like in our country we have seen the Mahatma Gandhi was given the title mahātmā. You can give your . . . any title. Nobody objects. Just like in Bengali we say kānā-locana nyāya padma-locana. Padma-locana means very beautiful, lotus-eyed.
But one mother has got a child who is born blind, out of her love she has given the name Padma-locana, "lotus-eyed." You see? So that she can give because she loves the child. Even he is blind, that's her whim. "My boy, my child, is padma-locana." Similarly, this "mahātmā," this title you can give to any person you like, but it has a meaning, mahātmā.
So that meaning, mahātmā, is explained in the Bhagavad-gītā. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). Mahātmā means who is not under the material energy, but he is under the spiritual energy. And what is the symptom that one is under the spiritual energy? That he has no other business except executing Kṛṣṇa consciousness. That's all. That is the symptom.
- mahātmānas tu māṁ pārtha
- daivīṁ prakṛtim āśritāḥ
- bhajanty ananya-manaso
- (BG 9.13)
He has no other business except Kṛṣṇa. That is mahātmā. That is explained in the Bhagavad . . .
So we . . . the people gave a title, this Gandhi, a politician. His business was how to get independence politically. He was given the title mahātmā. So this mahātmā, when there was meeting, hundreds of thousand people gathered. But no . . . actually, there are persons in India who are called sādhus, sādhu-samāja. A great number. Not, I mean to say, a small number. They are three millions in India still. There is statistics. Three millions persons who are in renounced order of . . . sādhu. They are called sādhu. They do not come.
So these three millions mahātmās, those who are engaged, they may be, some of them may be impersonalists, some of them may be yogīs, some of them are devotees. That doesn't matter, because they are also engaged in understanding the Absolute Truth. The impersonalist, they're in the beginning stage, but they are not materialist. They are not materialist. They are trying to understand the Absolute Truth.
They cannot accommodate the Absolute Truth, the Supreme, can be a person. That is their less intelligence. But they are engaged in searching out. Similarly, yogīs . . . real yogīs, not these fat-reducing yogīs. I mean to say . . . (laughter) actual yogīs. They are concerned with understanding the Supersoul, Paramātmā. And devotees, they are engaged in serving the Supreme Personality of Godhead.
So all of them are searching about the . . . devotees, they have finished their searching. They have found out the real truth: īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1), the Supreme. So it is a question of degrees of spiritual understanding. So there are three million serious sādhus in India. None of them ever attended such Mahatma Gandhi's meeting, neither they invited Mahatma Gandhi. No. They never; never recognized, recognized. Because what they have got to do with these political affairs? Just like . . . they know, "This is the business of the crows." The crows will take interest in such meeting.
Punaḥ punaś carvita-carvaṇānām (SB 7.5.30). What these politicians will do? They'll simply make plan. That's all. Hitler will make one plan, Mussolini will make one plan, Churchill will make another plan. Your Roosevelt will make another plan, Gandhi will make another . . . simply plan-making business, they will never be able to bring any peace and prosperity in the world. That is not possible. Because it is under the grip of māyā. They do not know. The peace and prosperity means surrender to Kṛṣṇa. Then you become out of the clutches of māyā. That secret they do not know. They're simply making plans. That's all.
So plan-making will always be frustrated. So simply agitation, it has no meaning. Therefore those who are transcendentalists, they know, this is crows' meeting. Sometimes—you have not seen—crows' meeting: kaw-kaw-kaw-kaw-kaw-kaw-kaw. They are passing resolution. You see? (laughter) You have seen crows' meeting?
Prabhupāda: They have also meeting, crow's meeting. If you kill one cow, you will see, thousands of cow . . . crows, thousands of crows will come and hold their meeting, "Oh, one crow is dead by the human being. We shall . . ." And if the man is detected, "This man has killed," these crows will, I mean to say, hurt the head of that man. They'll come in flocks. Yes. I have seen in India. Yes. They sometimes attack. So they have got also their own defensive measure. The crows' meeting.
So they are not interested in all these political affairs or so-called social affairs and resolution, because they know this is not the method of becoming peaceful or prosperous. This is not the method. Without . . . hariṁ vinā na mṛtiṁ taranti. Without God consciousness, nobody can be happy. Therefore if we write something, if a devotee writes something about Kṛṣṇa consciousness, God consciousness . . .
Here Śrīmad-Bhāgavatam says that tad-vāg-visargo janatāgha-viplavaḥ. Such kind of creative energy which is trying to put something for understanding of Kṛṣṇa consciousness, janatāgha-viplavaḥ, that brings a revolution to the people for killing their effect of sinful activities. Janata agha. Janata means people in general, and agha, agha means sins. And that will . . . That can be . . . by such literature, spreading such literature, Kṛṣṇa consciousness literature, there will be a revolution in the sinful activities of the people in general. Janatāgha-viplavaḥ.
(commentary) Vināpi pada-cāturyaṁ bhagavad-yaśaḥ-pradhānāṁ vacaḥ pavitram ity aha tad vāg pavitra iti. It is so pure. What is called? Disinfectant. The whole world is infected with the māyā's influence, and this Kṛṣṇa consciousness movement, Hare Kṛṣṇa mantra, is disinfectant. It is sure. Disinfectant. Tad-vāg-visargo janatāgha-viplavaḥ. (commentary) Bhagavad-yaśaḥ-pradhānāṁ vacaḥ pavitram ity aha tad vāg iti, tad vāg-visarga sa cāsau vāg-visargo vacaḥ prayogaḥ. Janānāṁ samuho janatā, tasya aghaṁ viplavati naśayati. Viplava means it kills. Because disinfectant.
For example we can give, now, how this Kṛṣṇa consciousness movement is disinfectant, that those who have seriously taken to it, they immediately stop the sinful infections, the four principles, regulative principles: illicit sex life, intoxication, gambling and meat-eating? How disinfectant it is. These four principles increases sinful activities. All other sinful activities will come, one after another, one after another.
Stealing, then cheating, then . . . so many other things will come if we follow these four principles. And if we stop these four principles, then the switch is off of committing further sinful activities. You must know that. It is . . . and how it can be maintained? By this disinfectant method, chanting Hare Kṛṣṇa. Otherwise, it will not, simply by theoretical knowledge, will not do.
So it is disinfectant, actually. Janatāgha-viplavaḥ. It stops further sinful activities of that person. And if we continue that, "Well, I have got a disinfectant method, chanting Hare Kṛṣṇa. Therefore I can go on committing these four principles of sin, and I'll be (dis)infected." Just like in the Christian church they go, confess. That's all right. Confessing is disinfectant. But how is that you again do it? What is the meaning? You go to church, confess. That's very nice. Now your sinful activities is neutralized. That's all right. But why you are committing again? What is the answer? Hmm?
What will be the possible answer if I ask any Christian gentleman that, "You are committing sinful activities, all right, confessing in the church before Lord Jesus Christ, he's representative, or his representative, or God. Your sinful activities all neutralized, excused. That's all right. But why you are committing again?" What will be the answer?
Nara-nārāyaṇa: They will confess again.
Prabhupāda: They will confess again. That means it has become a business. You see? That, "I commit . . ." That is not the idea. Our this offensive list you have noted, the offensive list, that prohibits that . . . nāmno balād yasya hi pāpa-buddhiḥ (Padma Purāṇa). Anyone who thinks like that, that "Because I have got this disinfectant method, so I shall commit sinful activities and I'll chant Hare Kṛṣṇa, and it will be neutralized," so that is the greatest sin . . . (break)
So my manager supplied morphia preparation to an unlicensed doctor, medical practitioner. In India there are many so-called medical practitioners. They are compounders, and after . . . because there is scarcity of medical man. So there was one compounder. Some way or other, he took supply of morphia preparation from my manager. But the license was in my name. I am the proprietor. So I was called by the magistrate.
So he asked my explanation, "Why you have done this?" So I gave my explanation that, "I am, of course, I am proprietor. The license is my name. But actually the business is done by my assistants, manager. So they have done it. In future I shall be strict. There will be no such mistake." So I was excused. But that does not mean that (chuckles) I shall again do that and again ask excuse. Because I confess, that does not mean . . . I'll never be excused. It is a common sense.
So persons who are trying to commit sinful activities on the strength of some spiritual activity, they're the greatest sinners. Nāmno balād yasya hi pāpa-buddhiḥ. That is not allowed. You can neutralize your sinful activities by some spiritual a . . . but that does not mean . . . this is called hasti-snāna. That is also explained. Hasti-snāna. Hasti-snāna means bathing of the elephant. The elephant goes into the reservoir of water, takes bath very nicely, and as soon as come on the land, again takes some dust and throws over the body. Immediately. You see?
So that sort of purification is not required. Once purified, don't commit again. The harer nāma, Hare Kṛṣṇa mantra has got power to purify, but that does not mean that we shall commit again and purify it. That process is not this Hare Kṛṣṇa mantra. Seven . . . you have got that list? You have now? Ten kinds offenses? In this, is it written there that you cannot commit offense on the strength of Hare Kṛṣṇa mantra? Yes, that's . . .
So tad-vāg-visargo janatāgha-viplavaḥ. Viplavati: it vanquishes, it nullifies, it neutralizes. That's a fact. Nāśayati. Yasmin vāg-visarge, vāg-visarge abaddha, abaddhavaty api apaśabdādi-yukto 'pi prati ślokam anantasya yaśasaḥ aṅkitāni nāmāni bhavanti. So such kind of Hare Kṛṣṇa mantra. Or sometime . . . just like you are chanting, you are, the mantras, because it is not your language, so sometime it appears broken. Just like "guru." Sometimes you say: "goru." Goru means cow, and guru means spiritual master. So the difference of meaning is vast. (chuckling) The spiritual master is not a cow, or a bull. (laughs) But sometimes they . . . because it is not your language . . .
But that doesn't matter, because bhāvagrāhi janārdana. Kṛṣṇa is within you. He knows what you want to chant. Therefore He takes the meaning of guru and not goru, even it is spoken as goru. That doesn't matter. Bhāvagrāhi janārdana. He, Kṛṣṇa, knows that what you are actually . . . just like I know that although you are speaking guru as goru, I, I, I don't take offense because I know that your desire is something else. I do not protest, (laughter) that "You are addressing me goru. I am not goru." (laughter) So that is not a fault.
Similarly, it is said that yasmin prati-ślokam abaddhavati. If somebody does not know how to spell, how to say, but his idea is there, abaddhavaty api, because he wants to chant the holy name of the Supreme Lord, nāmāny anantasya, ananta . . . ananta means the unlimited. His name is being chanted. Nāmāny anantasya yaśo 'ṅkitāni. And His glorification is being done. The effect is śṛṇvanti gāyanti gṛṇanti sādha . . . those who are actually advanced transcendentalist, they'll appreciate, "Oh, how nicely they are doing. How nicely." Although there is broken language of goru instead of guru, that will be appreciated.
But, on the other hand, where there is no such intention—very, I mean to say, nice composition, but there is no . . . just like there are so many poets, they'll give you nice ideas, hallucination. You'll be in the poetic idea. As soon as . . . just like our Ginsberg. Ginsberg gives so many poetic ideas. People throng, "Oh, Ginsberg is speaking." But there is . . . now he's chanting, of course, Hare Kṛṣṇa. But in his poetry there is very rarely we can find about here.
So anyway, these things are not appealing to the persons who are really transcendentalist. But a, a composition which is even in broken language, if it is meant for glorifying the Supreme Lord, that is appreciated. Śṛṇvanti gāyanti gṛṇanti. Śṛṇvanti means they very attentively hear. Śṛṇvanti. Śṛṇvanti means hearing. Śṛṇvanti gāyanti: also repeats the chanting. Repeats. Gāyanti and gṛṇanti.
Gṛṇanti means they take also, "It is very nice. It is very nice composition." Śṛṇvanti gāyanti. This is the distinction. One side, however nice it may be, poetically, rhetorically, but if there is no glorification of the unlimited Supreme Lord, it is rejected by the haṁsas. The . . . just like the play . . . pleasure hunting place for the crows is never accepted by the swans, similarly these kinds of literature . . .
Now you try to understand how Nārada Muni is chastising his disciple like Vyāsadeva that "You have created some literature which will be enjoyed by the crow class men." You see? Just see. He compiled Vedānta-sūtra. Still, Nārada Muni chastised him that "Your composition will be liked by the crow class men, not the swan class men." You see? Yes. Actually, you will find so many so-called Vedānta philosophers. The Māyāvādīs, they are called Vedāntists. The Ramakrishna Mission here, they are also preaching Vedānta philosophy. They are called . . . Vedānta Church there is in Los Angeles. And in New York there is a Vedānta . . . what is that?
Devotee: Vedānta Society.
Prabhupāda: Vedānta Society. But we, actually we find they are enjoyed by a crow class men. Because they do not know what was the intention of writing Vedānta philosophy. That Vedānta philosophy explanation is Śrīmad-Bhāgavatam. Vyāsadeva actually did it. Bhāṣyaṁ brahma-sūtrāṇām. This is . . . therefore Bhāgavata, it begins with the first aphorism of Vedānta-sūtra: janmādy asya yataḥ.
The author himself explains, because he knew under . . . after the instruction of Nārada Muni he could understand that, "What fault I have done by writing this Vedānta-sūtra, because that will (be) misinterpreted by the crow class men. Therefore I must write my own commentary of the Vedānta-sūtra, so that swan class men will enjoy it." That is the Śrīmad-Bhāgavatam.
Yasmin, yaśasaṁ gṛṇanti atre tu yad yāni nāmāni sādhavo mahanto vaktari sati śṛṇvanti śrotari sati gṛṇanti, anyathā tu svayam eva gāyanti kīrtayanti. So indirectly he hinted that, "You should compile one first-class literature which the swan class men will hear, will chant and enjoy. So far, what you have done, that will be enjoyed by the crow class men. But you do something which will be enjoyed by the . . . then you will be satisfied. Otherwise, you'll not be satisfied." That was his indirect hint. "You are not satisfied by . . . even after compiling Vedānta-sūtra. That means, that indicates that these literatures will not be satisfactory for the swan class of men, or paramahaṁsa." Paramahaṁsa means the topmost transcendentalists. They'll never . . .
Actually, you'll find that—our Kīrtanānanda Swami was in Vṛndāvana—there are many devotees . . . there are many devotees, they're illiterate practically. They do not know what is Vedānta-sūtra. But still, by their sincere devotional service they're very much elevated. What to speak of others, Gaura-kiśora dāsa Bābājī Mahārāja. Gaura-kiśora dāsa Bābājī Mahārāja, he was illiterate. He could not sign even his name. But he was so spiritually elevated that my spiritual master, who was the topmost scholar of his time, he accepted him as spiritual master.
What is the reason? The reason is that this transcendental science does not depend on academic qualification. It is . . . it is not that because one is very . . . academically very qualified, he'll become a devotee. No. The secret is . . . that is given in the Vedic literature (SB 5.18.12) yasyāsti bhaktir bhagavaty akiñcanā. No.
- yasya deve parā bhaktir
- yathā deve tathā gurau
- tasyaite kathitā hy arthāḥ
- prakāśante mahātmanaḥ
- (ŚU 6.23)
The transcendental knowledge becomes revealed. To whom it becomes revealed? It becomes revealed to such person who has got unflinching love for Kṛṣṇa and for the spiritual master. Caitanya-caritāmṛta also says, guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja (CC Madhya 19.151). One can come to the spiritual perfectional stage, or come to the spiritual platform, by the mercy of Kṛṣṇa and the spiritual master.
The . . . this is Vedic version: yasya deve parā bhaktiḥ. One who has got unflinching faith . . . Deve. Deve means the Supreme Lord. Parā bhakti: transcendental devotional service to the Supreme Lord. Yathā deve tathā gurau: and as he has got unflinching faith in Kṛṣṇa, similarly he has got unflinching faith to the spiritual master. Tasyaite kathitā hy arthāḥ: all these Vedic literature and their purport and their meaning will be revealed to him. Tasyaite kathitā hy arthāḥ prakāśante. It becomes revealed. Prakāśante mahātmanaḥ.
So that is the secret, so not that erudite scholarship. One must be very much sincere. Then Kṛṣṇa will give you dictation. He is within. Guru-kṛṣṇa . . . first of all, if I am sincere and if I want to serve the Supreme Lord . . . the Supreme Lord is within you. He'll give you direction, "All right. You do this. You do this. You just go to this man, and he'll give you good counsel." He'll give you direction. Therefore first mercy is of Kṛṣṇa, and then the spiritual master is considered as the mercy-representation of Kṛṣṇa. Kṛṣṇa helps us from within and without. From within He's helping us as the Supersoul, and from without, He's helping us as the spiritual master.
So Kṛṣṇa is ready to help us in all . . . always, in all perfectional stage, if we are simply sincere. Parā bhakti. Yasya deve parā bhaktiḥ (Śvetāśvatara Upaniṣad 6.38). If you have got transcendental devotional mood, then everything will come. It does not depend on this linguistic, I mean to say, advancement or academically . . . simply we have to develop our transcendental love and devotional service to the Supreme Lord, and then gradually He'll give me direction. He'll give me right direction. Everything will be all right.
So Nārada Muni is advising that "You do something which will be accepted." Śṛṇvanti gāyanti gṛṇanti sādhavaḥ. "Do something for the saintly person, transcendentalists. What you have done this, literature for the crowlike persons. Do something for the swanlike persons." Na śobhate jñānam alaṁ nirañjanam:
- naiṣkarmyam apy acyuta-bhāva-varjitaṁ
- na śobhate jñānam alaṁ nirañjanam
- kutaḥ punaḥ śaśvad abhadram īśvare
- na cārpitaṁ karma yad apy akāraṇam
- (SB 1.5.12)
So our problem is that we may not make any more cause for our next material birth. That is called akāraṇam. Akāraṇam. Just like I have got this body. The cause is my previous activities, in my past life's activity. Similarly, if I continue my materialistic way of life, then I am causing another material body. This is called kāraṇam. If I have got a doggish mentality, then I am causing myself to get a dog's body. Akāraṇam.
So if we want to stop these causal activities, then, as it is stated, yāvān na prītir mayi vāsudeve. Unless you develop yur love of Godhead, there is no other way to stop this causal . . . cause and effect. The cause is this and the effect is this. Cause and effect. The whole material world is going on, cause and effect.
People do not consider that why there are so many, 8,400,000 species of life. There must be something. Some of them foolishly think that once one gets this human form of life, he does not glide down. Is it not? He remains in the human form of life. No. There are many instances. Just like Bharata Mahārāja, he got the body of a deer. There are so many instances.
So it is not a permanent settlement that once you have got this human form of body we cannot glide down. We can glide down. Bhagavad-gītā says, yaṁ yaṁ vāpi smaran loke tyajaty ante kalevaram (BG 8.6).
At the time of death the mental position will give you another body of the same type as you are mentally absorbed at that time. So therefore we have to prepare, we have to prepare ourself, so that at the time of death we may . . . ante nārāyaṇa-smṛtiḥ (SB 2.1.6). At the time of death we can once think of Kṛṣṇa. Then our life is successful. It is said in Bengali that bhajana kara sādhana kara matijanle haya. What is that? That whatever spiritual advancement you are doing, that's all right. The test will be at the time of your death. Examination. That is the point of examination: what is the mental state at that time. Difficult job.
Therefore we have to practice, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. In this way, unconsciously or consciously, if we simply can remember Hare Kṛṣṇa, then our life is successful. This is a most scientific method. Simply if we can remember . . . it doesn't require how far we are educated, how far we are scholar. No. Ante nārāyaṇa-smṛtiḥ (SB 2.1.6). Etāvaj janma-sāphalyam. Then there is . . .
Parīkṣit Mahārāja was to die within seven days. Therefore he called for . . . not called for. Śukadeva Gosvāmī, out of his own accord, came, because he knew Parīkṣit Mahārāja was a great king and great devotee. He's . . . from his childhood . . . it is described . . . just like this child is playing with Deity, Parīkṣit Mahārāja used to play with Deities. We had also the opportunity from our father to play with Deities. So these are great opportunities, to get ideas, good ideas, and training, training.
Really, this is the training, this association. Simply by associating, associating with these members, this chanting, regulative chanting, dancing and taking prasādam, he's being educated. Highly educated. Tan manye adhītam uttamam (SB 7.5.24). One who has learned about the devotional service, then he's to be understood highly educated. That is the recommendation by Prahlāda Mahārāja.
So actually we don't require any other education. This association will give anyone who will come—either child or old man; that doesn't matter—he'll be highly educated. But because we are in this material world, therefore we have to give some education. But that is secondary. Real education this: just like you are doing, all rising early in the morning, maṅgala-ārātrika, kīrtana, and then . . . these regulative principles, this is real education. It does not require any academic education. It is simply practice. Tan manye adhītam uttamam. That is Prahlāda Mahārāja's recommendation.
So Nārada Muni is inducing his disciple, Vyāsadeva, to write Śrīmad-Bhāgavatam, will be . . . which will be heard and, śṛṇvanti, will be accepted, and gṛṇanti, and śṛṇvanti gāyanti, and chanted. So those who are actually in the transcen . . . they accept Śrīmad-Bhāgavatam . . . Śrīmad-bhāgavatam amalaṁ purāṇam, yasmin pāramahaṁsyaṁ gīyate (SB 12.13.18). Paramahaṁsa-saṁhitā. This is paramahaṁsa-saṁhitā. This Śrīmad-Bhāgavatam is meant for the topmost transcendentalist. It is not for ordinary . . . not for the impersonalists, or for the yogīs. The topmost transcendentalist means devotees. Because Kṛṣṇa says . . .
Who is transcendentalist? Who wants to know God, he is transcendentalist. Not ordinary person. No, no. Who is topmost transcendentalist? The devotees. Why? Why not the yogīs and the jñānīs, impersonalists, and the, the meditators about . . .? Why they are not? Because Kṛṣṇa says that bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55) "Only through devotional service one can understand Me."
So transcendental life means to understand the Absolute Truth. The Absolute Truth can be understood perfectly only through devotional service. There is no other way. There is no other way. In every scripture, Vedic scripture, this is announced. In the Śrīmad-Bhāgavatam also, the same thing confirmed, evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ (SB 1.2.20). When, by discharging devotional service, one will be prasanna-manasaḥ, very jolly mood, always jolly . . . bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate. Unless one is freed from material anxieties, unless one is not spiritually joyful, he cannot understand what is the science of Kṛṣṇa. It is not possible.
So therefore we have to cultivate this devotional service. Then our ultimate goal of life, to understand the Absolute Truth, our relationship with Him, that will be perfectly done.
Thank you very much. (end)