751112 - Lecture CC Madhya 20.120 - Bombay
Prabhupāda: So in our last meeting we were discussing about the constitutional position of the living entity. Sanātana Gosvāmī inquired from Śrī Caitanya Mahāprabhu, ke āmi kene āmāya jāre tāpa-traya (CC Madhya 20.102). This is the first question. Arjuna also, when he became perplexed whether he should fight or not, he surrendered to Kṛṣṇa and accepted Him as his spiritual master: śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). "Actually I am deviating from my duty, so I am perplexed. What to do? Therefore I know . . ." Arjuna knew it perfectly well that Kṛṣṇa, although He is friend, He is the Supreme Personality of Godhead. That was known to Arjuna. All the Pāṇḍava family members, they knew. Kurus also, they knew. Otherwise how it was possible to deal with Kṛṣṇa as family member? Kṛṣṇa was . . . in His human form of life He was related with the Kurus and the Pāṇḍavas by family relationship. Kṛṣṇa's father's sister, Kuntī, was the mother of the Pāṇḍavas, and Kuntī was the family daughter-in-law in the Kurus' family. So they were very intimately related. Duryodhana's daughter was married with Kṛṣṇa's son. So these two families, they were very intimately related. But they knew that Kṛṣṇa is the Supreme Personality of Godhead.
You'll read in Kuntī's stotra. She was praying to Kṛṣṇa as the Supreme Personality of Godhead, although Kṛṣṇa was offering His obeisances to the aunt, Kuntī. Similarly, Nārada Muni also, when he entered the royal assembly of Kṛṣṇa in Dvārakā, Kṛṣṇa received him by standing from His throne and taking the dust of his feet, although Nārada knows that He is the Supreme Personality of Godhead. Similarly, Kṛṣṇa, whenever he used to meet Mahārāja Yudhiṣṭhira, He was giving His respect by touching his feet, and Mahārāja Yudhiṣṭhira was embracing Him as younger brother. But they knew, all, that He is the Supreme Personality of Godhead.
So we can also have Kṛṣṇa like that. That is Kṛṣṇa's pastime, that . . . you are thinking of God as nirākāra, without any form, "He cannot be touched. He cannot be embraced. He cannot be talked." No. Kṛṣṇa, personally being present, He was talking with His devotees, dealing just like ordinary human being. But the devotees knew Him, that He is the Supreme Personality of Godhead. Only the nondevotees . . . avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). Those who are nondevotees, still now . . . just like we are worshiping here Kṛṣṇa in this temple. The others, nondevotees, rascals, they will think that, "These fools are worshiping a stone statue." They will think like that. They are very learned scholar, so they think that "These are fools. They have accepted a stone statue. Everyone knows that here Kṛṣṇa is made of stone, so why these fools are spending so much money, lakhs and crores, for having a temple for this stone statue? This is their foolishness." Therefore Kṛṣṇa says, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam.
So people are unaware of Kṛṣṇa and His position. Therefore one should go to the guru—tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12)—eva, "must," in order to learn Kṛṣṇa. That is . . . the example is being shown by Sanātana Gosvāmī, the minister. He is not ordinary man. He is trying to know from guru what is his actual position. So Caitanya Mahāprabhu knew Sanātana Gosvāmī, intelligent, advanced. So he doesn't require to be educated by teaching Bhagavad-gītā. Bhagavad-gītā is the A-B-C-D of spiritual life, preliminary study. Bhagavad-gītā is not meant for persons who are advanced. They know Kṛṣṇa. One who does not know Kṛṣṇa, for them, first reading book is Bhagavad-gītā, so that he can know what is Kṛṣṇa. But here Sanātana Gosvāmī is advanced; therefore Caitanya Mahāprabhu is teaching him from the point where Bhagavad-gītā was ended.
That Bhagavad-gītā ended . . . Kṛṣṇa, after teaching Arjuna different kinds of knowledge—karma-yoga, jñāna-yoga, haṭha-yoga, dhyāna-yoga, so many, bhakti-yoga—ultimately He said: "Arjuna, because you are My very confidential friend, so I am giving you the confidential knowledge." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66): "You surrender unto Me, and whatever I say, you do. That is your duty." So from that point, when one surrenders to Kṛṣṇa . . . why one should surrender to Kṛṣṇa? Everyone is puffed up that, "I am as good as Kṛṣṇa. Why shall I surrender to Kṛṣṇa?" Many, many scholars, they comment on this verse, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. "Why? This is sophistry. Everyone should give up everything, simply surrender to Kṛṣṇa?" Still they say that "Why you are after Kṛṣṇa? Why not other gods or demigods?" That is their . . . sometimes they question. But one who knows Kṛṣṇa, they cannot be . . . he cannot be deviated from this path, kṛṣṇas tu bhagavān svayam (SB 1.3.28). Bhagavān means Kṛṣṇa.
- īśvaraḥ paramaḥ kṛṣṇaḥ
- anādir ādir govindaḥ
- (Bs. 5.1)
This is understanding. So our relationship with Kṛṣṇa . . . Sanātana Gosvāmī inquired from Caitanya Mahāprabhu, ke āmi, "What I am? What is my position? Why I am put into this miserable condition of material existence?" This should be the inquiry. Simply they are trying to mitigate the material distresses, but nobody inquires that, "Why I am put into this condition?" That is real intelligence. When the disease is there, you go to the doctor, take medicine, try to become cured from the disease. But nobody inquires that, "Why I am subjected to this disease?" That is intelligence. "Precaution is better than cure." If you know how to protect yourself from disease, then that is better position than to become diseased and cured. That is not very good intelligence. Rather, don't be diseased. Not that you become diseased repeatedly and go to the medical man and be cured. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30). They have been described as chewing the chewed again and again.
So actually our problem is that we are diseased at the present moment, every one of us. What is that disease? Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). This is our disease: we are forced to die, we are forced to take birth, we are forced to become old and we are forced to become diseased. This is our problem. But nobody inquires about this. When there is death forced upon us, they simply cry, "Oh, my father is gone. My father is gone." When we are diseased, then we cry. But nobody inquires that "Why I am put into this condition?" That is intelligence. That is called brahma-jijñāsā. Athāto brahma jijñāsā. So this Caitanya Mahāprabhu's disciple Sanātana Gosvāmī is inquiring that, that "What I am? Why I am put into these difficulties?" This is intelligent question. One should go to the spiritual master, guru, for answering or making solution of these problems, not for getting some material profit, that, "I have got some disease," and the guru says, "All right, you take this dust and you become cured." "I am poor." "All right, I am creating some gold for you. Take it." This is not relationship with guru. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). One should go to guru for making the ultimate solution of life, not temporary. That is not relationship with guru and . . .
So Caitanya Mahāprabhu directly says that jīvera svarūpa haya kṛṣṇera nitya-dāsa (CC Madhya 20.108), two words. Svarūpa. Svarūpa means original, constitutional position. That is svarūpa. Mukti means . . . just like one is diseased, and there are many symptoms of disease. So when one becomes free from the disease, the symptoms disappear. Similarly, mukti means that we have lost our original, constitutional position. Because here Caitanya Mahāprabhu said that the real position of the living entity is that he is eternal servant of Kṛṣṇa. So our position is servant, subordinate position. That is the Vedic injunction also. Eko yo bahūnāṁ vidadhāti kāmān. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He is the supreme leader, supreme maintainer of everyone. That is our position. We are maintained, and Kṛṣṇa is maintainer. We are predominated, and Kṛṣṇa is predominator. This is our relation.
How Caitanya Mahāprabhu describing the constitutional position of the living entity, svarūpa? Svarūpa means original position, and mukti means svarūpeṇa vyavasthitiḥ (SB 2.10.6). Mukti means hitvā anyathā rūpaṁ svarūpeṇa vyavasthitiḥ. This is the Vedic injunction. Mukti means hitvā anyathā rūpa. Now we are acting differently. Actually our position is servant of Kṛṣṇa. Now, at the present moment, every one of us, we are trying to become master. If not master of Kṛṣṇa, at least we are trying to become equal with Kṛṣṇa. This is our position. That is called māyā, "Which is not possible." God is not so cheap that you can become equal with God or greater than God. You must always remain subordinate to God. That is your position. Actually we are subordinate. We have no meeting with God. We have no knowledge of God. But practically we see that we are subordinate to the material nature. That's a fact. Everyone knows. Who can overcome the laws of material nature? No. Nobody can do. By nature you have to die. You cannot avoid it. You are subordinate. By nature you have to become old man. You cannot avoid it.
So we know that we are subordinate to material nature. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). All these living entities—man or not man, animal or trees or plants, everyone—everyone is under the laws of material nature. They are, of course, dumb, the other animals or living entities. But human being has got advanced senses. He can think advancedly. So why they are thinking that they are free? They are servant of at least material nature at the present moment. Why they are thinking "master"? That is their misconception. This is called anyathā rūpam. He is actually servant, but he's thinking "master." This is called anyathā rūpam. Anyathā means "otherwise," not svarūpam. So therefore mukti means hitvā anyathā rūpam, giving up this nonsense speculation that "I am master of nature. I am master of this, master of that," or "I am God. I am equal to God." These are all rascaldom, anyathā rūpam, thinking otherwise.
So when one gives up this rascaldom that, "I am God. I am equal to God. I am nobody's servant. I am free . . ." so these are anyathā rūpam. Hitvā anyathā rūpam svarūpeṇa vyavasthitiḥ (SB 2.10.6). When one is situated in his original constitutional position, that is called mukti. Mukti does not mean that you get a big head or big hand. No. Mukti means knowledge. Knowledge. This is our actual knowledge, that "I am not master; I am servant." This is knowledge. So mukti means hitvā anyathā rūpam. Everyone is thinking otherwise. Somebody is thinking, "I am equal to God. I am God," or "I am master," or "I am trying to become master of nature." The scientists, they are always thinking like that, that "We want to control the material nature so that we can manufacture living entity according to our plan, according to our order." Everyone. This is called baddha jīva, conditioned soul. But mukti means . . . this is mukti. That means . . . Caitanya Mahāprabhu is immediately, by one word, giving you mukti. They are trying so much, undergoing austerities, penances, going to the Himalaya, making mystical . . . so many things for mukti. And Caitanya Mahāprabhu, that mukti He's given directly: "Take this mukti." This is Caitanya Mahāprabhu. You simply try to understand your position, that you are eternal servant of Kṛṣṇa. And as soon as you accept this position, you are mukti.
So mukti is not difficult for a devotee. Bilvamaṅgala Ṭhākura has said, muktiḥ mukulitāñjali sevate asmān: "Oh, mukti? She is standing at my door with folded hands: 'What can I do for you?' " So the bhaktas, they do not care for mukti. They are already mukta. There is no need of separate endeavor for mukti. You simply accept this truth, that you are servant of Kṛṣṇa—immediately you are mukta. Immediately. It doesn't require . . . it requires only one second to become mukta. It doesn't require . . . just like Kṛṣṇa says in the Bha . . .
- sarva-dharmān parityajya
- mām ekaṁ śaraṇaṁ vraja
- ahaṁ tvāṁ sarva-pāpebhyo
- mokṣayiṣyāmi . . .
- (BG 18.66)
This is mukti. "You surrender unto Me, and immediately I save you." Sarva-pāpebhyo . . . because we become entangled by our sinful activities. There are all sinful activities that, "I am independent. I can do whatever I like. I am as good as God. I am God," or "I am God. Where is the difference for me? I can do anything. There is no question of sinful activities." Some of the big, big svāmīs, they lecture like that, that "Why you are thinking of sinful activities? You are God. There is no sin for you." They are preaching like that, that "You have no sin." And it is very easy to think. That is māyā. Na māṁ prapadyante mūḍhāḥ (BG 7.15). Therefore these sinful persons who are thinking like that, that "I am God. I have no sinful activities. I am independent. I can do whatever I like," they have been described in the Bhagavad-gītā as duṣkṛtina, duṣkṛtina. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15).
So by the grace of Caitanya Mahāprabhu one can learn how to become liberated in one second. One second. It doesn't require many births. Of course, to come to this position, as Kṛṣṇa says, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19), after many, many births, that is very difficult job. We do not know. Suppose in this life I am living for hundred years or fifty years or ninety years. Then again another eighty years, ninety years, another hundred years, four, five hundred years, or five thousand years . . . because according to the body . . . the trees are standing for hundreds of years, five thousand years. So bahūnāṁ janmanām ante (BG 7.19) is not very easy thing. It may be millions of years. So after millions of years, if one actually becomes wise, jñānavān, he understands this simple truth, that jīvera svarūpa haya kṛṣṇera nitya dāsa, this simple truth, that every living entity is eternally the servant of Kṛṣṇa. If he understands this, then he becomes immediately liberated.
But intelligent man, he takes things very intelligently that, "Caitanya Mahāprabhu said jīvera svarūpa haya nitya kṛṣṇa dāsa (CC Madhya 20.108-109), then why I am falsely thinking that 'I am God. I am not dependent on anyone,' this, that? Let me accept this." Then you become mukta, immediately. Simply acceptance how Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ (BG 18.66), he becomes immediately mukta. Then actually when he is mukta, then there is life in mukta. Mukta does not mean finished life. Just like if you become free from a certain type of disease. So after being cured there is duty. There is duty. Not that after being cured, the disease also cured, and you are also cured, you are also finished. No. After the disease being cured, there is healthy activities. That is required.
- brahma-bhūtaḥ prasannātmā
- na śocati na kāṅkṣati
- samaḥ sarveṣu bhūteṣu
- mad-bhaktiṁ labhate parām
- (BG 18.54)
So Brahman activities means bhakti, Brahman activities.
So these devotees who are engaged in devotional service of Kṛṣṇa twenty-four hours, they are not only realized soul, brahmaṇubhūti, but they are muktas, and they are engaged in Brahman activities. Brahman activities. That is bhakti. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu. Therefore devotee has no distinction between this man or that man. Samaḥ sarveṣu bhūteṣu. A devotee does not distinguish that "Here is American, there is Indian, and here is cat, here is dog." No. Paṇḍitāḥ sama-darśinaḥ (BG 5.18). A devotee knows that every one of them, all these living entities in different forms . . . it is not difficult to understand. Kṛṣṇa says, sarva-yoniṣu kaunteya sambhavāmi mūrtayo yaḥ, tāsāṁ bīja-pradaḥ pitā aham (BG 14.4). Kṛṣṇa is the supreme father. So a devotee knows that the dog is also part and parcel of Kṛṣṇa, living entity, but he is in a different dress, dog's dress, and a learned paṇḍita, he is also the same spirit soul, but he is dressed as a learned scholar. Similarly:
- brāhmaṇe gavi hastini
- śuni caiva śva-pāke ca
- paṇḍitāḥ sama-darśinaḥ
- (BG 5.18)
That is oneness, one who can see. Even from material point of view, a paṇḍita, a learned man knows that, "What is this material form, your body or my body?" Superficially it may look black, white or colored, but if you chemically analyze—the same ingredients: the same blood, the same muscle, the same stool, the same urine. When doctor examines the urine and stool, they do not examine differently a black man's urine and a white man's urine different, because they know the chemical composition is the same. So from material point of view you are also one. Even though you have got this material body, differently formed, the ingredients are the same: kṣitir ap tejo marud vyoma, mind, intelligence. Everyone has got these things. This body, gross body, is made of earth, water, air, fire, ether and the mind. Don't think that dog has no mind. Everyone has got mind. Everyone has intelligence. A dog know intelligently how to secure his food, as we know. There is no scarcity of these things, material things, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca (BG 7.4).
So a paṇḍitāḥ sama-darśinaḥ (BG 5.18), means even materially all these living entities, although in different forms of body, the ingredients are the same. Sama-darśinaḥ. And spiritually, if living entity is spiritual spark, the part and parcel of the Supreme Lord, that is all the same. You are also spark of the supreme spirit; I am also the spark supreme spirit, every one of us. So therefore they can see equally everyone. Paṇḍitāḥ sama-darśinaḥ. Samaḥ sarveṣu bhūteṣu. When one comes to this position, then mad-bhaktiṁ labhate parām (BG 18.54). That means bhakti begins when one is mukta. Mukti has already been attained. Bhakti begins. So unless you accept Kṛṣṇa as your eternal master, how you can engage yourself in His service? So bhakti means mukti.
- māṁ ca 'vyabhicāriṇi-
- bhakti-yogena yaḥ sevate
- sa guṇān samatītyaitān
- brahma-bhūyāya kalpate
- (BG 14.26)
So here Kṛṣṇa Caitanya, Śrī Kṛṣṇa Caitanya Mahāprabhu, is giving mukti immediately. People are undergoing severe austerities, penances, but if you simply understand your position, what you are, that is mukti. So here Śrī Caitanya Mahāprabhu is giving the intelligence immediately to Sanātana Gosvāmī that jīvera svarūpa haya kṛṣṇera nitya dāsa (CC Madhya 20.108). Simply you have to accept, and surrender to Kṛṣṇa. Kṛṣṇa also says the same thing, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), the same thing, nitya dāsa. Unless you accept yourself as servant of Kṛṣṇa, how you can agree that, "Yes, I surrender to You"? Surrender is made to somebody who is superior, not to the equal person. So Kṛṣṇa demanding that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja, that means that we are servant. Otherwise how Kṛṣṇa can order that? So Caitanya Mahāprabhu is giving mukti immediately, teaching the same thing—jīvera svarūpa haya kṛṣṇera nitya dāsa. And Kṛṣṇa also says that this understanding that, "I am servant of Kṛṣṇa," is realized after many, many births.
- bahūnāṁ janmanām ante
- jñānavān māṁ prapadyate
- vāsudevaḥ sarvam iti
- sa mahātmā su-durlabhaḥ
- (BG 7.19)
So mahātmā, su-durlabha mahātmā, means who is liberated, not trying for liberation. There are two kinds of mahātmās. One mahātmā is trying for liberation, mukti, and the su-durlabha means . . . those who are trying for mukti, out of millions of such person, one becomes mukta. That is the instruction of Caitanya Mahāprabhu. Out of millions of karmīs, one becomes jñānī. And out of millions of jñānī, one becomes mukta. And out of millions of mukta, one becomes bhakta. This is the description given by Caitanya Mahāprabhu.
So if we accept this philosophy, Caitanya Mahāprabhu's, without falsely declaring ourself that, "I am equal to God" or "I am God," if you simply accept that jīvera svarūpa haya nitya kṛṣṇa dāsa (CC Madhya 20.108-109), that we are eternally servant of Kṛṣṇa, and act like that . . . that servant of Kṛṣṇa means he must be always engaged in the service of Kṛṣṇa. This is called bhakti.
- śravaṇaṁ kīrtanaṁ viṣṇoḥ
- smaraṇaṁ pāda-sevanam
- arcanaṁ vandanaṁ dāsyaṁ
- sakhyam ātma-nivedanam
- (SB 7.5.23)
This is our position. And if we understand that all of us, we are servant of Kṛṣṇa—you are servant of Kṛṣṇa, I am servant of Kṛṣṇa, he is servant of Kṛṣṇa—then we can understand our position is one. That is oneness—we are all servants. So there is no question of becoming envious of you or your becoming envious of me. We are all servants of God, so we have to execute the orders of God. That is servant's business.
So "How I shall execute? Where is God? I surrender to God. That's all right. So let Him speak to me." Yes, He'll speak to you. How? Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15): "I am situated in everyone's heart as Paramātmā, and I give everyone intelligence how to do things." And especially for the bhakta, the instruction of Kṛṣṇa, or Paramātmā, is there:
- teṣāṁ satata-yuktānāṁ
- bhajatāṁ prīti-pūrvakam
- dadāmi buddhi-yogaṁ taṁ
- yena mām upayānti te
- (BG 10.10)
This is Kṛṣṇa. Kṛṣṇa is situated within our heart, Paramātmā, in His Paramātmā feature. Brahmeti paramatmeti bhagavān iti śabdyate (SB 1.2.11). So the feature by which Kṛṣṇa is situated in everyone's heart, that is . . . Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). So yogīs, they find out Kṛṣṇa. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Yogīs try to find out the Paramātmā, and the jñānīs, they are trying to find out the brahma-jyotir, and similarly, the bhakta is trying to find out Kṛṣṇa. Brahmeti paramātmeti bhagavān iti śabdyate.
So in this way Bhagavān, the Supreme Personality of Godhead, is the ultimate goal. But those who are addicted to Brahman or Paramātmā, they are also addicted to Bhagavān, but in different features. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Knowledge of Brahman, knowledge of Paramātmā and knowledge of Kṛṣṇa is the same, but in different features. Just like knowledge of the sun planet, knowledge of the sun-god and knowledge of the sunshine, they . . . knowledge is the same—heat and light—but the heat and light which you receive from sunshine is different from the heat and light from the sun globe, and the heat and light in the sun globe is different from the sun god. But heat and light is there, either you realize Brahman, Paramātmā or Bhagavān. So a devotee means he is concerned with Bhagavān, that's all. So devotee is also mahātmā; those who are jñānīs, after Brahman, they are also mahātmā; and the yogīs, they are also mahātmā; but one who has understood Kṛṣṇa perfectly and surrendered to Him—vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19)—that mahātmā is very rare to be found.
So Caitanya Mahāprabhu is teaching how to become that mahātmā, su-durlabhaḥ. Koṭiṣv apy mahāmune. Muktānām api sahasrāṇām. Therefore Caitanya Mahāprabhu's teaching is so sublime, and very easy also. We should take it up—this is Kṛṣṇa consciousness movement—and execute it as it is enjoined in the śāstras and following the footsteps of mahājana. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). That is also described in the śāstra. Svayambhūr nāradaḥ śambhuḥ kapilaḥ (SB 6.3.20). And . . . dvādaśa mahājana. Svayambhūr nāradaḥ śambhuḥ, and prahlādo janako bhīṣmo balir vaiyāsakir vayam. Everything is there in the śāstra. So to become actually devotee we have to follow these mahājana. Svayambhū is Brahmā, and . . . Svayambhūr . . . Nārada Muni, and Śambhu, Lord Śiva. They have got their parties, or their paramparā system—Brahmā-sampradāya, Rudra-sampradāya Śrī-sampradāya and Kumāra-sampradāya. In this way we have to accept the sampradāya and follow. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). Then we become pure devotee.
And as soon as we understand pure . . . we become pure devotee, we can understand Kṛṣṇa. Bhaktyā mām abhijānāti (BG 18.55). Although Kṛṣṇa is the Supreme, but He says that "If one wants to understand Me properly, then bhaktyā." He does not say that, "by jñāna" or "by yoga." No. Why He says bhaktyā mām abhijānāti? The bhakta . . . His name is bhakta-vatsala. Because jñānī will take some time to understand Him. Yogīs also will take some time. They'll come to that point if they make actually progress. But bhakta can take immediately. That is Caitanya Mahāprabhu's gift. Therefore, when Rūpa Gosvāmī met Him at Prayag, he offered his prayers to Caitanya Mahāprabhu as mahā-vadānyāya: "You are the most munificent incarnation," namo mahā-vadānyāya kṛṣṇa-prema-pradāya te (CC Madhya 19.53), "because You are distributing kṛṣṇa-prema. One cannot understand Kṛṣṇa, but You are so munificent that You are giving kṛṣṇa-prema." Just like prema means love. If you do not understand a person properly, how you can love him? That is not possible. But Caitanya Mahāprabhu's process is so nice that even we are neophyte—we do not understand Kṛṣṇa—but if we follow His process, we immediately come to the platform of how to love Kṛṣṇa. Kṛṣṇa-prema-pradāya te.
- namo mahā-vadānyāya
- kṛṣṇa-prema-pradāya te
- kṛṣṇāya kṛṣṇa-caitanya-
- nāmne gaura-tviṣe namaḥ
- (CC Madhya 19.53)
So this Caitanya Mahāprabhu is teaching Sanātana Gosvāmī about bhakti-śāstra. He taught him for two months at Benares, Vārāṇasi, and He . . . later on, these six Gosvāmīs preached Caitanya Mahāprabhu's cult, which we are preaching at the present moment, according to the prediction of Śrī Caitanya Mahāprabhu,
- pṛthivīte āche yata nagarādi grāma
- sarvatra pracāra haibe more nāma
- (CB Antya-khaṇḍa 4.126)
That is His prediction, that as many towns and cities are there on the face of the globe, everywhere His name will be advertised, or everyone will know His name. So by His grace this Kṛṣṇa consciousness movement is going on all over the world, and everyone is receiving very nicely, either in Europe or America or Africa or Canada or Australia. So we are very much hopeful. And those who are foreigners present here, take this movement very seriously and preach it all over the world. People will be happy.
Thank you very much.
Devotees: Jaya Prabhupāda. (end)