Accept Lord's Instructions
Caitanya Caritamrta Madhya 20.100-108
Bombay, November 9, 1975 download flash player 
Prabhupada: So, last Sunday we were discussing about Sanatana Gosvami's meeting with Lord Caitanya Mahaprabhu. Sanatana Gosvami was the finance minister of Nawab Hussain Shah, the then Pathan government of Bengal. So he resigned his office. The Nawab was reluctant to give him release. He was arrested, but somehow or other he released himself by bribing the superintendent of jail and he met Caitanya Mahaprabhu at Benares, or Varanasi. And for two months He gave him instruction how to spread Krsna consciousness.
So approaching the guru, Sanatana Gosvami, his submission was that "People in general, they talk of me as very learned scholar." He was very good scholar in Sanskrit, in Arabic and Persian language because he was minister, very responsible post. So... And he was born in brahmana family, Sarasvata brahmana family. So naturally he was supposed to be very learned scholar, pandita, brahmana pandita. Still we address a brahmana as panditaji. Never we address a brahmana as murkhaji. So, that is the etiquette. Brahmana means he must be very learned scholar and a very advanced devotee. Brahmana pandita, brahmana Vaisnava. These are the qualification of brahmana. So naturally he was addressed as panditaji, but he denied to accept that he is actually pandita. So he submitted that, gramya-vyavahare kahaye pandita satya kari mani apanara hitahita kichui na jani That "People, they address me as pandita, but I am such a pandita that I do not now what I am." This is the position of everyone. Everyone is very much proud of his learning, scientific knowledge and so on, so on. But if you ask him, "What you are?" "I am Indian," "I am brahmana," "I am ksatriya," "I am American." This is the answer you'll get. But that is, I am not. I am not this body. This is the beginning of pandita. This is the beginning. Bhagavad-gita teaches in the beginning this primary lesson, that "You are not this body." dehino 'smin yatha dehe kaumaram yauvanam jara tatha dehantara-praptir dhiras tatra na muhyati [Bg. 2.13] So this is the problem, dehatma-buddhi, identifying oneself with this body. That is condemned in the sastra. Yasyatma-buddhih kunape tri-dhatuke sva-dhih kalatradisu bhauma ijya-dhih sa eva go-kharah: [SB 10.84.13] "Anyone who is identifying himself with this body, he is no better than the cows and the asses, animal." This is... The whole Vedic civilization is based on this principle, that one has to learn first of all that he is not this body. Then further advancement. If one keeps himself under this misidentification that "I am this body," he remains an animal. So Sanatana Gosvami submitted to his guru. This is the actually necessity of approaching a guru, not that guru should be approached for some material gains, for some medical help: "Guru Maharaja, I am suffering from this disease. Give me your blessing," and he gives some powder and you are cured. So for this purpose there is no necessity of guru. You can go to a medical man. Then he can help you. Why should you search out a guru? But that has become a fashion. For some material gain they would go to guru. And if the guru can manufacture gold, then what to speak of? This is going on. But sastra does not say that you should approach a guru for some material benefit. No. Tasmad gurum prapadyeta jijnasuh sreya uttamam [SB 11.3.21]. You should approach a guru -- what purpose? Jijnasuh, if you are inquisitive, jijnasuh. What is that jijnasuh? Athato brahma jijnasa. This is the Vedanta. Jijnasa, enquiry, means not for any other purpose, any political, social or this... So many things are there in this material world. But real jijnasa is brahma-jijnasa. That is, the Vedanta-sutra begins. So the same thing is confirmed in the Srimad-Bhagavatam, because Srimad-Bhagavatam is the natural comment on Vedanta-sutra. When Vyasadeva was not satisfied even after giving the Vedanta-sutras, Brahma-sutras, then his spiritual master advised him that "You write something simply on the pastimes of the Supreme Personality of Godhead; otherwise you cannot be satisfied." Then he, on the basis of Vedanta-sutra, he wrote a commentary, bhasyam brahma-sutranam **. Therefore in each end of chapter of Bhagavatam you'll find, brahma-sutrasya bhasyayam. So the Srimad-Bhagavatam is the natural comment on Vedanta-sutra by the author himself. So the Vedanta-sutra says, athato brahma jijnasa, unless one is inquisitive to understand about Brahman or the supreme spirit or the basic principle of our life... indriyani parany ahur indriyebhyah param manah manasas tu para buddhir buddhes tu ya para sah [Bg. 3.42] So Brahman means... Generally we are identified with this body. Body means the senses. We take prominent the senses. Whole world is going on on the sense perception, sense gratification. So indriyani parany ahuh. The indriyas are very prominent in materialistic way of life. Indriyebhyah param manah. Then, above the indriyas, there is the mind. Just like philosopher, psychologist or scientist, who are thoughtful, thinking, they are also on the mental platform. The ordinary men, they are on the bodily platform like animal, sense gratification. And little higher than that -- indriyani parany ahuh indriyebhyah param manah -- those who are on the mental platform. But mental platform will not help us. It is said, mano-rathena asato dhavato bahih. Mano-rathena. If one is on the mental platform, naturally he has no higher information. He'll glide down again to the material platform. Harav abhaktasya kuto mahad-guna manorathena asato dhavato bahih [SB 5.18.12]. So simply mental speculation, the whole world, the scientists... They are working on the mental platform. Therefore today they fix up, "This is the conclusion," and tomorrow, another conclusion, another conclusion, because it is mental platform. So above the mental platform, intellectual platform, and above the intellectual platform is the spiritual platform, and that is called Brahman platform. So athato brahma jijnasa. One should be inquisitive on the spiritual platform. That is success of life. Therefore Sanatana Gosvami is submitting that "Actually they address me as (pandita), but I am not pandita, because I am on the mental platform and the sensual platform, not even intellectual platform." And above that intellectual platform is the spiritual platform. So the sastra says that one should be inquisitive on the spiritual platform. Athato brahma jijnasa. Tasmad gurum prapadyeta jijnasuh sreya uttamam [SB 11.3.21]. Uttamam means spiritual. Tama means material, and jyoti means spiritual. So Vedic instruction is tamasi ma jyotir gamah: "Don't remain in the dark, material platform. You just approach a spiritual platform." These are the Vedic civilization. One should be inquisitive about... Tasmad gurum prapadyeta jijnasuh sreya uttamam. Ut means udgatam, transcendental. There is no tama, there is no darkness. So uttamam, that is uttamam. This word uttama, uttama means not of this material world: beyond this material world. That is called uttama. So if one is inquisitive about the spiritual world, jivasya tattva jijnasa, that is tattva. vadanti tat tattva-vidas tattvam yaj jnanam advayam brahmeti paramatmeti bhagavan iti sabdyate [SB 1.2.11] Everything is there, and we are trying to present them in our so many books. Unfortunately we are not interested. That is another thing. Anyway, so a guru is necessary for him, not for some asirbhat, for curing some material disease or getting some gold. No. He has no necessity for guru. Guru is necessary for that person who is inquisitive about understanding Brahman. Jivasya tattva-jijnasa. So the Sanatana Gosvami came to Caitanya Mahaprabhu, accepted Him as guru, not for any material benefit. Because he was minister... Tyaktva turnam asesa-mandala-pati-srenim sada tucchavat. He gave up his position, very high position. What is that? Asesa-mandala-pati-srenim. Because he was minister, his associates, his friends, his business was with big, big men of the state, mandala-pati, big zamindars, big kings, big ministers, big so on. Everyone is big. But he preferred to give them up, tyaktva turnam asesa-mandala-pati-srenim sada tucchavat, that "What is the use of this association?" Sada tucchavat. Bhutva dina-ganesakau karunaya kaupina-kanthasritau. And he preferred to do something beneficial to the public, bhutva dina-ganesakau, in the public, general public. Nana-sastra-vicaranaika- So these Gosvamis, Sanatana Gosvami and Rupa Gosvami, they were the principal disciples of Lord Caitanya Mahaprabhu, six Gosvami. Sri rupa sanatana bhatta raghunatha, sri jiva gopala bhatta dasa raghunatha. All of them were very, very big, stalwart scholars, ministers, rich men, zamindars. They all joined Caitanya Mahaprabhu just to help Him to spread Krsna consciousness. It is not a sentimental movement. It is meant for the learned scholars and highly situated person. Bhagavad-gita is also that. Krsna says, imam rajarsayo viduh [Bg. 4.2]. The Bhagavad-gita was not meant for any third-class man. Rajarsi. Rajarsi, great kings, at the same time saintly. Not kings of the present day. Saintly kings, rajarsi. So these Vedic literatures, they are meant for the high-class men, brahmanas, ksatriyas, but Caitanya Mahaprabhu is so kind, so merciful, that He has made a process that anyone can take it. That is Caitanya Mahaprabhu's mercy. Therefore His name is Patita-pavana. In this age everyone is fallen, everyone is fallen, and Caitanya Mahaprabhu is called "the deliverer of the fallen," patita-pavana. patita-pavana-hetu tava avatara mo sama patita prabhu na paibe ara This is the approach. One should approach Caitanya Mahaprabhu very humbly. Caitanya Mahaprabhu also instructed, to advance in spiritual consciousness one should be very humble, meek. That is the instruction of all scripture. One should not be falsely puffed up. Caitanya Mahaprabhu has taught us, trnad api sunicena taror api sahisnuna amanina manadena kirtaniyah sada harih [Cc. Adi 17.31] One should be tolerant. So anyway, this Sanatana Gosvami, he is approaching Sri Caitanya Mahaprabhu very humbly and tolerantly, putting himself that he is fool number one. Yes. Gramya-vyavahare kahaye pandita: "These general people, they do not know what is a pandita, but they call Me panditaji, but actually I know what kind of pandita I am. I do not know what I am." Gramya-vyavahare pandita satya kari mani. So his first proposal is, ke ami kene amaya jare tapa-traya: "What is my position? What I am? I do not want to suffer, but in this material world, three kinds of suffering are always there, and they are giving me trouble." This consciousness is not there. People have become so dull-headed that they are always suffering by three kinds of suffering: adhyatmika, adhibhautika and adhidaivika; still, they are thinking they are very happy. This is called maya. This morning we were discussing. Avaranatmika-sakti. Maya has got a covering power so that everyone, even he's a cat and dog, he's thinking that he is very happy. This is maya. Nobody can be happy in this material world. That is the fact. Why? Krsna says. The creator of this world, He says, duhkhalayam asasvatam: [Bg. 8.15] "It is the place for suffering. How you can be happy? It is meant for suffering." But people are thinking they are happy or, if they make this plan executed, then they will be happy. You see. Nobody is happy. Big, big politician, they plan so many things. Unfortunately they never become happy, and we have got many examples -- we do not wish to discuss -- but it is a fact that this place is duhkhalayam asasvatam [Bg. 8.15]. The great authority, Krsna, says. And here is a realized, soul, Sanatana Gosvami. He said that "Why I am subjected to so many miserable condition?" This is a fact. Duhkhalayam. This alayam, this place, is for suffering, Duhkhalayam, and asasvatam, and you cannot stay here for long time. Even if you think that it is very happy place, you'll not be allowed. Duhkhalayam asasvatam [Bg. 8.15]. So actually it is not the place for enjoyment, but under the spell of maya we are thinking that this is a place for happiness. And what is that happiness? Yan-maithunadi-grhamedhi- So that is not happiness. Happiness is different thing. Sukham atyantikam yat tad atindriya grahyam [Bg. 6.21]. If you want happiness, that is spiritual happiness, not material happiness. So when he submitted that "Why I am suffering from these threefold miseries, adhyatmika, adhibhautika?" so that is real approaching of the spiritual master, that "Why I am suffering?" not that "Give me some mantra and medicine. I become happy. " No. The question should be... Just like if a person is serious to consult a physician, not that "Immediately give me some tablet. I become happy." No. The root disease must be treated. That is the relationship between the patient and... So Sanatana Gosvami is intelligent person, most intelligent person. He was minister. Without being very intelligent, one cannot be minister. So he said that "Why I am suffering? What is my position? What I am?" Then Caitanya Mahaprabhu says directly, jivera svarupa haya krsnera nitya-dasa, krsnera tatastha-sakti bhedabheda prakasa [Cc. Madhya 20.108] suryamsa-kirana yaiche agni-jvala-caya svabhavika krsnera tina-prakara sakti haya Now Caitanya Mahaprabhu is beginning the identification of the living entity from the end of Bhagavad-gita. Bhagavad-gita. Bhagavad-gita, Krsna is demanding at the last instruction, "The most confidential part of knowledge I am giving you, My dear Arjuna, because you are My dear friend." So what is that? Sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. This is the most confidential part of... It is not understood by general public, but this is the only knowledge, sarva-dharman parityajya mam ekam saranam vraja. Krsna came, appeared on this planet, for dharma-samsthapanarthaya. He did not come to establish the conception of Hindu religion and Muslim religion or Christian religion or this religion. No. Real religion. Real religion. What is that real religion? To surrender unto the Supreme Lord. That is real religion. So just like our real citizens means..., citizenship means that we surrender to the government regulation, similarly, dharma means dharmam tu saksad bhagavat-pranitam [SB6.3.19]. You cannot manufacture dharma as you cannot manufacture law at home. That is not. Now they are manufacturing and it is being supported, yata mat tata pat. Whatever... [break]...manufacture, it is all right. It cannot be all right. Dharmam tu saksad bhagavat-pranitam [SB6.3.19]. Bhagavan, the Supreme Personality of Godhead, He is the Supreme. Mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10]. Everything is being conducted under His instruction. The sun is rising exactly at time. Yasyajnaya bhramati sambhrta-kala-cakro. These are description in the Vedic literatures. yac-caksur esa savita sakala-grahanam raja samasta-sura-murtir asesa-tejah yasyajnaya bhramati sambhrta kala-cakro govindam adi-purusam tam aham bhajami The sun, the most powerful planet within this universe, the eyes of the universe... Yac-caksur esa savita sakala-grahanam. Without sunrise, however expert you may be in science, you cannot see even. Therefore real eye -- the sun. Any sane man will admit. Now it is darkness at night. Have any scientists any instrument to show that everything is visible? No. That is not possible. The real eyes. This is subsequent, secondary eyes. We are very much proud of our eyes, that "Can you show me God?" Are you able to see God? What is the value of your eyes? As soon as there is darkness, your eyes are finished. And you are so much proud, oh. Therefore Vedic injunction -- sastra-caksusa: "You must be seeing everything through the sastra, not with your these rascal eyes." It has no value. Sastra-caksusa. Tasmad sastra-vidhan uktam, Krsna said. Yah sastra-vidhim utsrjya. The direction is the sastra. You should see through the sastra what is what. Then you'll be benefited. If you simply believe on your senses... The whole world, philosophers, scientists, they are going on on their own imperfect senses. Therefore everything is rascaldom. It is imperfect. It is not real knowledge. Sastra-caksusa. You should know things through the sastra, guru. Sadhu-sastra-guru-vakya, tinete kariya aikya. This is... If you want to know something, then it must be confirmed by sadhu, sastra and guru. Then it is complete. And if you speculate, if you establish something under speculation, then it is not right. It is wrong. Therefore Krsna, when He appeared on this planet, His last instruction was that sarva-dharman parityajya mam ekam saranam: [Bg. 18.66] "You just surrender to Me, and after giving up all your mental speculation, so-called religious system..." This is real religious system. So He left behind Him the Bhagavad-gita to open our eyes, but we did not take much care of it. Therefore five hundred years ago Lord Caitanya appeared. He is Krsna. He practically taught how to accept instruction of Krsna. amara ajnaya guru hana tara' ei desa yare dekha, tare kaha 'krsna'-upadesa [Cc. Madhya 7.128] He also appeared as devotee of Krsna. Krsna, the Supreme Personality of Godhead, He can command, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66], but here Caitanya Mahaprabhu appeared as a devotee, ideal devotee of Krsna, Krsna Caitanya. namo maha-vadanyaya krsna-prema-pradaya te krsnaya krsna-caitanya- namne gaura-tvise namah [Cc. Madhya 19.53] The Rupa Gosvami offered his first prayer to Caitanya Mahaprabhu that "You are the maha-vadanyavatara, most munificent incarnation." Why? Krsna-prema-pradaya te: "Even Krsna could not convince people about His supremacy, but You are so kind that You are giving love of Krsna." Love of Krsna. Krsna-prema-pradaya te [Cc. Madhya 19.53]. That is Caitanya Mahaprabhu's gift. So the same Caitanya Mahaprabhu is instructing Sanatana Gosvami what is the position, actual constitutional position of us. He says directly same thing, jivera svarupa haya krsnera nitya-dasa [Cc. Madhya 20.108]. That is the real identification, that every living entity, jiva -- we are jivas -- we are eternally servant of Krsna. This is our position. But artificially we are trying to become Krsna. A servant is trying to become master. They are misinterpreting the Vedic instruction, so 'ham, aham brahmasmi. Yes. So 'ham, aham brahmasmi, these are Vedic instruction. It is all right. So so 'ham does not mean that you are the Supreme Personality of Godhead. You are the same quality as Supreme, nitya krsna dasa. Just like a servant of a very big man, the king, he is not ordinary thing. Suppose a king. He is in the same palace. He is sitting by the side of the king, he is eating the same foodstuff, but still there is relationship, the servant and the master, although he is living in the same place, same eating, same everything. Sometimes he is honored most, he is honored better than the master. So so 'ham means that "I am the same spiritual self," but not as powerful as the supreme master. Krsna dasa. He is... A living entity must always know that "I am servant of God." And without becoming God, nobody can become servant of God. Without becoming fire, you cannot serve fire. That is the principle. But not that... Just like great fire and a small fire. The small spark fire is within the great fire. You cannot remain in the great fire, but the spark, even if it is very small, he can remain. So the fiery quality of the big fire and the small fire is the same, but there is distinction of dimension or energy. Therefore here it is said, jivera svarupa haya [Cc. Madhya 20.108]. We must... This is our constitutional position. Artificially we should not think that "Now I have become God." That is false. That is the last snare of maya, because maya... In this material world everyone is trying to become the chief man, everyone. Everyone is trying to become minister. Everyone is trying to become a Birla. Everyone is trying to become a big doctor or a big financier, everyone. This is the struggle for existence here. Everyone. At last, when failed in everything, then he thinks of him, "I am God." This is the disease, material disease. But Caitanya Mahaprabhu, in the very beginning He impresses that "You are not the master; you are the servant. If you don't serve Krsna, then you'll serve maya. That is your position." That is the position of everyone here in this material world. They are serving the maya. prakrteh kriyamanani gunaih karmani sarvasah ahankara-vimudhatma kartaham iti manyate [Bg. 3.27] He is foolishly thinking that he is master. But he is always... Twenty-four hours, he is being kicked by the laws of nature. But the foolish man cannot understand. Therefore they have been called mudha. Na mam duskrtino mudhah prapadyante naradhamah [Bg. 7.15]. They... He does not come to the sense that "Where I am master? I am servant of the dictation of maya, the rules and regulation of material nature. Where is my mastership?" This intelligence does not come. He is thinking still he is master, he can control the nature, he can control everything, he is God, he is this, he is that. That is the misconception. So Caitanya Mahaprabhu, in the very beginning of His instruction He is saying to Sanatana Gosvami that "You inquired from him what is your position," ke ami, " 'What I am?' You are servant of Krsna." This is the first impression. jivera svarupa haya krsnera nitya-dasa krsnera tatastha-sakti bhedabheda-prakasa [Cc. Madhya 20.108] This is the great philosophy. Acintya-bhedabheda. Just like... I have already explained now. So 'ham, aham brahmasmi. This is bhedabheda-prakasa, I am the same quality of Krsna, I am the same Brahman also, but I am not the Parabrahman. Parabrahman is Krsna. When Arjuna... He is Brahman. When he realized Krsna, he addressed Him, param brahma param dhama pavitram paramam bhavan [Bg. 10.12]. He never claimed equal with Krsna. That is not knowledge. That is ignorance. So in this way, Sanatana Gosvami will understand his position, relationship with Krsna, and Sanatana Gosvami, we shall understand. And Caitanya Mahaprabhu is describing in this Caitanya-caritamrta; therefore we shall discuss later on further. Thank you very much. Devotees: Jaya. All glories to Srila Prabhupada. (end)
>>> Ref. VedaBase => Sri Caitanya-caritamrta, Madhya-lila 20.100-108 -- Bombay, November 9, 1975
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