730128 - Lecture NOD - Calcutta
Mādhavānanda: (reading) "It is confirmed in the Bhagavad-gītā that after many, many births, when one becomes actually wise, he surrenders unto Vāsudeva, knowing perfectly well that Kṛṣṇa (Vāsudeva) is the origin and cause of all causes. Therefore he sticks to the lotus feet of Kṛṣṇa and gradually develops love for Him. Although such a wise man is very dear to Kṛṣṇa, the others are also accepted as very magnanimous because even though they are distressed or in need of money, they have come to Kṛṣṇa for satisfaction. Thus they are accepted as liberal, broad-minded mahātmās."
"Without being elevated to the position of jñānī, or wise man, no one can stick to the principle of worshiping the Supreme Personality of Godhead. Others, who are less intelli . . ."
Prabhupāda: This tulasī, big plant, while passing it should not touch your cloth. It is not ordinary plant. Very careful. Or it should not be kept there. Be careful.
(aside) Go on.
Mādhavānanda: "Others, who are less intelligent, or those whose intelligence has been taken away by the spell of māyā, are attached to different demigods on account of the influence of the modes of nature. The wise man is he who has clearly understood that he is not . . . that he is spirit soul and not simply a body. Because he realizes that he is spirit and that Kṛṣṇa is the Supreme Spirit, he knows that his intimate relationships should be with Kṛṣṇa, not with this body.
"The distressed and the man who wants money are in the material concept of life because distress and need of money are both in relationship with this body. One who is inquisitive may be a little above the distressed and the man in need of money, but still he is on the material platform. But a wise man who seeks Kṛṣṇa knows perfectly well that he is spirit soul, or Brahman, and that Kṛṣṇa is the Supreme Spirit Soul, or Para-brahman. He knows that the spirit soul, being subordinate and finite . . ."
Prabhupāda: Where it is?
Mādhavānanda: At the bottom of thirty-one.
Prabhupāda: Eh? Thirty-one?
Mādhavānanda: At the bottom of the page.
Prabhupāda: Go on.
Mādhavānanda: "He knows that the spirit soul, being subordinate and finite, should always dovetail himself with the infinite and Supreme Soul, Kṛṣṇa. That is the relationship of the wise man with Kṛṣṇa."
"It can be concluded that a person who is freed from the bodily concept of life is an eligible candidate for pure devotional service."
Prabhupāda: "It can be concluded that a person who is freed from the bodily concept of life is an eligible candidate for pure devotional." Ah. People generally think that by . . . through devotional service, one rises to the platform of brahman-jñāna, nirbheda brahmānu-sandhana. Even the so-called devotees—they are called sahajiyās—their ultimate goal is to merge into the existence of Brahman. That Rajani Sena, Bombay, he's also preaching in that way. And their process is very abominable. The . . . the sahajiyās, they also think like that, that by sex one can rise to that platform of merging into the effulgence of Brahman. Even Vivekananda was talking that "This Vaiṣṇava religion is the religion of sex." They have been so much misrepresented. "By sexual indulgence, one can become one with the Supreme." This is their theory, very dangerous theory.
Therefore these sahajiyās are amongst the thirteen rejected apa-sampradāya. In the name of Caitanya Mahāprabhu, there are so many apa-sampradāya. Apa-sampradāya means they present themselves as belonging to the Caitanya cult, but they are not at all bona fide. They are rejected.
(break) Even such sahajiyās, they would not read even Bhagavad-gītā. They think themselves that they are so, I mean to say, elevated, they have surpassed reading of Bhagavad-gītā. Similarly, there are sahajiyās, they also say that kīrtana is not required for them. Kīrtana, one who has very much advanced, he doesn't require to chant Hare Kṛṣṇa. I have heard it.
- harer nāma harer nāma harer nāmaiva kevalaṁ
- kalau nāsty eva nāsty eva nāsty eva gatir anyathā
- (CC Adi 17.21)
So in this age, especially in Kali-yuga, one who does not join in the kīrtana, he's not a devotee at all. He's outside, bahir aṅga, bahir-artha-māninaḥ (SB 7.5.31). This śravaṇa kīrtana is the first business of devotee. Śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). Those who are actually devotee . . . Caitanya Mahāprabhu always engaged in kīrtana. He advised, kīrtanīyaḥ sadā hariḥ (CC Adi 17.31). It is not that one who is advanced, he hasn't . . . hasn't got to take part in kīrtana. That is nonsense. Sadā. Sadā means always, whether you are advanced or not advanced. Kīrtanīyaḥ sadā hariḥ. Śravaṇaṁ . . . śravaṇaṁ kīrtanam. Kīrtana, as . . . unless one hears, how he can . . . kīrtana also . . . speaking also kīrtana. But unless one is hea . . . I mean, hearing, how he can speak?
Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanam . . . (SB 7.5.23). These are nine different processes, and our Gauḍīya Vaiṣṇava sampradāya, following the footsteps of Caitanya Mahāprabhu, their principal business is this kīrtana, hari-kīrtana: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa . . . kīrtanād eva kṛṣṇasya. It is in Bhāgavata it is said: kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet (SB 12.3.51). Unless one is enthusiastic in śravaṇaṁ kīrtana, especially kīrtana . . . kīrtanād eva kṛṣṇasya. Kṛṣṇasya . . . there are . . . talking of Kṛṣṇa, that is also kīrtana. But especially for the general . . . for everyone. Why general? Everyone. Caitanya Mahāprabhu—who can be more advanced than Caitanya Mahāprabhu? He was daily joining in kīrtana, four hours daily at Jagannātha Purī temple. It was a regular program. Not only that: He organized four parties, four parties, sixteen men in each party. So the four parties in four direction, they'll perform kīrtana, and in every party Caitanya Mahāprabhu seemed to be He's present in every party. That was another opulence of Caitanya Mahāprabhu. So He has recommended:
- tṛṇād api sunīcena
- taror api sahiṣṇunā
- amāninā mānadena
- kīrtanīyaḥ sadā hariḥ
- (CC Adi 17.31)
One should be very tolerant and humble and giving respect to anyone, not expecting any respect for oneself. Such person can chant Hare Kṛṣṇa mahā-mantra sadā, always. Kīrtanīyaḥ sadā hariḥ.
(aside) Go on.
Mādhavānanda: "It is also confirmed in the Bhagavad-gītā that after Brahman realization, when one is freed from material anxieties and can see every living entity on an equal level, he is eligible to enter into devotional service. "As has been stated before, there . . ."
Prabhupāda: "When one is free from material anxiety." Brahma-bhūtaḥ prasannātmā (BG 18.54). That is the stage of free from anxieties. If I've got some anxieties for maintaining or some other, any anxieties, he cannot perfectly chant kīrtana. But even though one is full of anxieties, if he takes to kīrtana, then ceto-darpaṇa-mārjanam (CC Antya 20.12), his unclean heart becomes cleansed, and the more the heart becomes cleansed, he becomes anxiety-less. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam. Unless our dirty heart is cleansed by the chanting process . . . by the chanting process, the dirty heart or consciousness or mind will be cleansed. This is the formula given by Caitanya Mahāprabhu. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam.
So long we are in dirty heart, dirty, polluted mind, there is no question of anxiety-less. That is required. Brahma-bhūtaḥ prasannātmā (BG 18.54). One who is God-realized, one who is advanced in spiritual life, he will be anxiety-less, prasannātmā. Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ (SB 1.2.20). Bhagavad-bhakti-yoga, one who is practicing Bhagavad-yoga, then this is the verdict of Śrīmad-Bhāgavatam. That is the verdict of Caitanya Mahāprabhu. Ceto-darpaṇa-mārjanam (CC Antya 20.12).
- evaṁ prasanna-manaso
- mukta-saṅgasya jāyate
- (SB 1.2.20)
The process is one must be free from anxiety. And how one can become free from anxiety unless one is realized Brahman soul, realized soul, brahma-bhūtaḥ? These are one after another.
So evaṁ prasanna-manaso. Without being anxiety-less, nobody can understand the science of God. This is the verdict of Bhagavad . . . Śrīmad-Bhāgavatam. Evaṁ prasanna-manaso bhagavad-bhakti. One who has executed the process of bhagavad-bhakti according to the rules and regulations, śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23), he'll be prasanna-manaso. The same thing, as it is confirmed in the Bhagavad-gītā: brahma-bhūtaḥ prasannātmā (BG 18.54). The Bhāgavata says, evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ, bhagavat-tattva-vijñānam (SB 1.2.20). Bhagavat-tattva, the science of God, is a vijñāna. It is a science; it is not sentiment. Sentiment: I close my eyes and shed some tears, and then I go for smoking cigarette. That sentiment will not help us. It is a science. Just like Caitanya Mahāprabhu said: yei kṛṣṇa-tattva-vettā sei guru haya (CC Madhya 8.128). Yei kṛṣṇa-tattva-vettā. One who knows the science of Kṛṣṇa, he can become guru. Pṛthivīṁ sa śiṣyāt. He can make disciples all over the world. Pṛthivīṁ sa śiṣyāt. So Caitanya Mahāprabhu confirmed it:
- kibā vipra kibā śūdra nyāsī kena naya
- yei kṛṣṇa-tattva-vettā sei guru haya
- (CC Madhya 8.128)
It doesn't matter whether one is a gṛhastha or one is a sannyāsī or one is a brahmin or not brahmin. It doesn't matter. Because this is not the science of this physiological ana . . . anatomical science or cobbler's science. Cobbler's science means cobbler knows what kind of skin it is. It is not like that. Neither cobbler's science nor anatomical science or physiological science. Bhagavat-tattva-vijñānam. It is another science.
So anyone who is well versed in bhagavat-tattva-vijñānam, he's . . . he can become guru. Not others. And in many places this is confirmed, that ṣaṭ-karma-nipuṇo vipro (Padma Purāṇa). A brahmin, very well expert in his business . . . brāhmin's business means ṣaṭ-karma, six kinds of karma: paṭhana pāṭhana yajana yājana dāna pratigraha. A brahmin must be very learned scholar, brāhmin paṇḍita. He must be scholar. Scholar means not ordinary, but in transcendental science. Tad vijñānam. So paṭhana pāṭhana. And he must be expert teacher also. He should not . . .
Actually in our India, formerly, the brahmins, they usually become teachers. In any village, a brahmin has no other business. He sits down. He's called catuṣpāṭhī, the higher scholars. But for ordinary also. A brahmin . . . guru-maharṣayaḥ. We studied under guru-maharṣayaḥ in our childhood. Pāṭha śālā. So anywhere a brahmin can sit down and the village boys, small boys, children would come there. He doesn't charge anything, but their father, mother sends everything—rice, ḍāl, cloth. So he has no much demand for bodily necessities. This was paṭhana. This is brahmin. Brahmin should not accept any service.
Formerly, Sanātana Gosvāmī, because he accepted the service of Nawab Hussain Shah, he was rejected from the brahmin society. In the Bhāgavata also it is stated if a brahmin is in difficulty, he may accept the profession of a kṣatriya or a vaiśya, but never of a śūdra. Śūdra has been described there as dog. A dog, without having a master, he cannot live very nicely. Street dog is very wretched, but a dog under the care of a good master is very healthy and very happy. Similarly, a śūdra cannot live without having a master. That has been described as the dog's business.
So similarly a brāhmin will never accept any service. He'll starve, but he will never accept any service. That is against brāhmin principles. Therefore ṣaṭ-karma-nipu . . . he can accept charity if somebody gives willfully. Dana pratigraha. But pratigraha dāna . . . he'll take, pratigraha, accept charity, but whatever he requires, he'll spend, and the balance he'll immediately distribute. Dāna. In Bengal it is said, lakhtakai bamun bhikiri (a brahmin is a beggar even though he has one lakh rupees). The . . . why? A brāhmin gets one lakh of rupees; next day, he's again beggar. Why? He'll not keep anything. Whatever he requires for the day's expenditure, he will take it, and balance he will again distribute.
So ṣaṭ-karma-nipuṇo vipro (Padma Purāṇa). Such strict brāhmin, very expert in his business, paṭhana pāṭhana yajana yājana dāna pratigraha. Ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ . . . and very well expert in his studies, mantra, Vedic mantra, tantra. Ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ, avaiṣṇava guru na sa syād. If he is avaiṣṇava, then he cannot be guru. Cannot be guru. Sad-vaiṣṇava śva-paca guru. But a śva-paca, a dog-eaters' family, caṇḍāla . . . just the brāhmin is considered to be the highest in the society, similarly caṇḍāla is considered to be the lowest, dog-eaters. So the śāstra says the highest, the topmost man in the society, brāhmin, if he's avaiṣṇava, he cannot be guru, but the . . . a person coming out from the lowest grade of human society, śva-paca, caṇḍāla, if he's a Vaiṣṇava, he can become guru. This is the verdict of the śāstra.
- ṣaṭ-karma-nipuṇo vipro
- avaiṣṇava guru na sa syād
- sad vaiṣṇava śva-pacaḥ guru
- (Padma Purāṇa)
Therefore one . . . one who, even coming from low-grade family, if he has become Vaiṣṇava, then he's no longer in the worldly society. He's transcendental. Brahmā-bhūyāya kalpate (BG 14.26). One who is engaged in pure devotional service, he's in the Brahman platform. He should not be neglected. Vaiṣṇave jāti-buddhiḥ, arcye śilā-dhīr, guruṣu nara-mati, vaiṣṇave jāti-buddhiḥ (Padma Purāṇa). These are warned. One should not consider the Deity as made of stone, arcye śilā-dhīr. Śālagrāma-śilā. If somebody says: "What is this, a stone chip, or stone ball?" No. These are warned in the śāstra. Vaiṣṇave ja . . .
Similarly, to consider a Vaiṣṇava as belonging to certain caste is as abominable as to think that the Deity is made of stone. Everyone knows it is made of stone. But are we worshiping the stone? We are spending so much money for decorating stone? No. Because we have no eyes to see, we see stone. Kṛṣṇa is not stone. Kṛṣṇa is Kṛṣṇa. Kṛṣṇa is absolute. He can appear in any way, any form, as He likes. That is His mercy. Because we cannot see except stone, similarly, therefore He appears as stone. But He's not stone. If we think that it is stone, then we are gone to hell. You see. No. Arcye śilā-dhīr.
Similarly Vaiṣṇava. A Vaiṣṇava should not be considered that, "Here is American Vaiṣṇava" or "Brahmin Vaiṣṇava" and "Sūdra Vaiṣṇava." No. Vaiṣṇava is Vaiṣṇava. There is no more distinction. Just like Ganges water. So many sewage ditches, water coming, mixing, in Calcutta. Everyone knows. But nobody says, "Oh, it is Chhitergar Paper Mill's sewage water." No. That is Ganges water. That is Ganges water. Everyone takes bath, without any objection. Everyone is taking water and giving, bringing to the Deity room.
Nobody distinguishes that this, with this water, so many mill water has been mixed up; therefore it is rejected. No. Similarly, when one becomes Vaiṣṇava, never mind from which family's he's came. Māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). One should not distinguish, "Oh, here is American Vaiṣṇava. Here is a European Vaiṣṇava. How can I eat with them?" This is not . . . Vaiṣṇava should be respected. Sad vaiṣṇavaḥ śvapaco guru.
Caitanya Mahāprabhu confirms, kibā vipra . . . Haridāsa Ṭhākura, he came from Muhammadan family. Caitanya Mahāprabhu gave him the title nāmācārya, ācārya. He became . . . he became the teacher of the science of chanting Hare Kṛṣṇa mantra. Nāmācārya. We, every day, we glorify Haridāsa Ṭhākura: nāmācārya Haridāsa Ṭhākura ki jaya. Why? Because . . . if you can say: "Oh, he was born in Muhammadan family . . ." No. So all Caitanya Mahāprabhu's big assistants . . . Sanātana Gosvāmī, he, Sanātana, Rūpa Gosvāmī, they were practically Muhammadan, because the brahmin society rejected them.
They changed their name. Dabira Khāsa, Sākara Mallika. But Caitanya, by association of Caitanya Mahāprabhu, they became Gosvāmī, Sanātana Gosvāmī . . . ei chaya gosāi yāra tāra mui dāsa (Nāma-saṅkīrtana 6), Narottama dāsa Ṭhākura says. That it is not to be considered, "Oh, these people . . ." This is the defect. So many people converted to Muslim, and we did not take care. Therefore the whole country is spoiled. Kṛṣṇa says, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ.
So we should take care of everyone. That is the verdict of Caitanya Mahāprabhu, verdict of Kṛṣṇa. Now we are doing that in our Māyāpur. All the Muhammadans and Hindus, they are taking prasādam together. This has become a unique thing. People are very much appreciating. But some of . . . some envious persons are there, they are taking otherwise. Why? In Jagannātha Purī, still the regulation is that anyone can come and take together jagannātha-prasādam. It doesn't matter whether he's a baṅghi, camara or brāhmin. They take actually. Prasāda. Prasāda is transcendental, nirguṇa. So prasāda should be taken together. If you have got really sense of prasāda . . . if we think it is ḍāl vat, cāpāṭi, then it is another thing. Otherwise, if you have got the sense of prasāda, then there should be no distinction. It should . . . it can be . . . "Prasādam. I am taking prasādam, which is nirguṇa."
So these are the conclusion. So unless we come to the conclusion of Vaiṣṇava cult, it is very difficult. The Vaiṣṇava cult conclusion should be taken. Otherwise we cannot preach. Without becoming Vaiṣṇava, one cannot become guru. Without becoming guru, how one can preach? These are the formulas. And anxiety-less. When one takes to the shelter of the lotus feet of Kṛṣṇa, he must be anxiety-less. Because Kṛṣṇa says, gives assurance, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi (BG 18.66). Then where is anxiety? Kṛṣṇa says: "I take charge of giving you relief from all sinful reaction." Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. So as soon as, mokṣayiṣya, as soon as you surrender to the lotus feet of Kṛṣṇa, Kṛṣṇa immediately takes charge of you and makes you immune from all sinful reaction. Then where is anxiety?
That is also recommended by Prahlāda Mahārāja: vanaṁ gato yad dharim āśrayeta.
- tad sādhu manye 'sura-varya dehināṁ
- sadā samudvigna-dhiyām asad-grahāt
- hitvātma-pātaṁ gṛham andha-kūpaṁ
- vanaṁ gato yad dharim āśrayeta
- (SB 7.5.5)
If we become . . . if we want to become anxiety-less, then we have to take shelter of Hari and go to the forest. Prahlāda Mahārāja recommended, vanaṁ gato yad dharim āśrayeta. Hitvā ātma-pātaṁ gṛham andha-kūpam. Gṛha is compared as andha-kūpa, blind well. And ātma-pātam. If one falls down within blind well . . .
(aside) Where is this sound? Eh? Down?
Devotees: . . . (indistinct)
Prabhupāda: Hmm? Hitvātma-pātaṁ gṛhaṁ vanaṁ gato yad dharim āśrayeta (SB 7.5.5). Unless we take shelter of the lotus feet of Kṛṣṇa, there cannot be any question of anxiety-lessness. No, it is not possible.
(aside) Go on.
Mādhavānanda: . . . (indistinct)
Prabhupāda: We are risking . . .? "When one is freed from material anxieties." This is the process. Therefore we have started this Society. People may take advantage of it, and he'll become free from all anxieties. Simply Kṛṣṇa consciousness will make him anxiety-less. Otherwise there is no question. Because anxiety means asad-grahāt. Prahlāda Mahārāja says, sadā samudvigna-dhiyām asad-grahāt (SB 7.5.5). Those who are materially inclined, asat, sad gamaḥ, asato mā. That is the Vedic injunction. "Don't keep yourself in the asat." Asat means material, "Which will not exist." That is called material. Sad-gamaḥ. And sat means which is spiritual.
So, so long one is in asat, asat grahāt, implicated, involved in material things, there is no question of . . . therefore viṣaya . . . Caitanya Mahāprabhu has warned us not to be involved in viṣaya. Viṣaya means material things—money, woman. They are called viṣaya. So Caitanya Mahāprabhu has taught us by His practical behavior that . . . Mahārāja Pratāparudra, he was a great devotee and serving Caitanya Mahāprabhu in every way. But when he wanted to see Him, Caitanya Mahāprabhu, He denied: "No, no, no. I cannot see a king. I cannot see."
So His personal devotees, Sārvabhauma Bhaṭṭācārya, Rāmānanda Rāya, very confidential devotees, they requested, "Sir, he's a great devotee. He serves You in so many ways." "Yes, I know that, but because he's king, I cannot see him. Because he's king, I cannot see him." And in this connection, He's made a verse, Sanskrit verse:
- niṣkiñcanasya bhagavad-bhajanonmukhasya
- pāraṁ padaṁ jigamiṣor bhava-sāgarasya
- viṣayiṇāṁ sandarśanam atha yoṣitāṁ ca
- hā hanta hā hanta viṣa-bhakṣaṇato 'py asādhu
- (CC Madhya 11.8)
He recited this, that if one is trying to make progress in spiritual life just to go on the other side of this bhava, bhava-sāgara, the ocean of material existence, then two things he should avoid: viṣayiṇāṁ sandarśanam atha yoṣitāṁ ca, a person who is attached to money and a person attached to too much sense enjoyment. One should not associate with such person. Viṣa bhakṣaṇad api asādhavaḥ. Such action, for a devotee, is more abominable than drinking poison. It is warned.
So those who are preaching, we have to meet with these viṣayīs, but one . . . because when we have to preach, we have to see so many viṣayīs, but we should be very, very careful. We should be very careful. We have to meet also women, sometimes young women, beautiful women. But we must be very, very careful. Otherwise it is very dangerous. These things are . . . these things create anxieties. Viṣayināṁ sandarśanam. As soon as we become attached to viṣaya and women, then we become anxiety. That is material.
So this line of devotional service, there is direction in the śāstras. Therefore we have made prohibition that no illicit sex, no gambling, no meat-, fish-eating, no intoxication. Even the smallest intoxication, that is also dangerous. Just like fire. Even a small particle of fire is dangerous. If you neglect it, "Oh, it is a small particle . . ." No. You must extinguish it. It may come out very great fire. Cāṇakya Paṇḍita has advised that fire and disease and debt, don't neglect. You must clear.
If you neglect a small fire, it may come out a great fire. If you, if you neglect you have got debt, the money-lender, he's adding compound interest, one after another, one after another; it was three rupees, and after some years it has become three hundred, by compound interest. So you should not neglect. Similarly disease. Disease also, you cannot neglect. If there is . . . if you think, "Oh, it is little, it doesn't matter . . ." No. You must finish it by treatment. That is Cāṇakya Paṇḍita's advice.
So everything is there for our knowledge, provided we follow. So there is no difficulty. Therefore our process is mahājana yena gataḥ sa panthāḥ (CC Madhya 17.186). Dharmasya tattvaṁ nihitaṁ guhāyām. We cannot manufacture our ways. We must follow the footsteps of predecessors. That is our business. Mahājana yena gataḥ sa panthāḥ. Dharmasya tattvaṁ nihitaṁ guhāyām. By argument, by scholarship or by becoming philosopher, one cannot make any progress, unless he follows the great ācāryas, predecessors, strictly. Otherwise it is not possible. What is time now?
Prabhupāda: All right. Have kīrtana. (end)