Srila Prabhupada speaks on: People Want Hodgepodge--Not the Simple Thing

72/11/03 Vrndavana

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Pradyumna: (reading) "4) Pure devotional service is rarely achieved. 5) Those in pure devotional service..."

Prabhupada: Page number? Page number?

Pradyumna: Page 2. "Those in pure devotional service deride even the conception of liberation. 6) Pure devotional service is the only means to attract Krsna. Krsna is all attractive, but pure devotional service attracts even Him. This means that pure devotional service is even transcendentally stronger than Krsna Himself, because it is Krsna's internal potency."

Prabhupada: So six advantages. These are the immediate result of taking to Krsna consciousness. Pure devotional service brings immediate relief from all kinds of material distress. There is a song of Bhaktivinoda Thakura: manasa deha geha yo kichu mora, arpilun tuya pade nanda-kisora. The purport of this song is when we surrender to Krsna, pranair arthair dhiya vaca, then we get relief from all kinds of anxieties. This is very simple to understand. Everyone is, in the material world, here, everyone is full of anxieties. That is the nature of material existence. One after another, problems. So if somebody says, assures, that "You just depend on me. I take charge of all your problems," how much relief you will feel. Just imagine. So an ordinary man, if some ordinary human being says (to) a friend that "Don't worry. I shall take charge of your all affairs. Don't worry," so we may doubt an ordinary man, because we know the capacity of an ordinary man. But when Krsna says that "I take charge of you," then how much relief you should feel. Krsna is not ordinary man. Krsna is all-powerful, the Supreme Personalty of Godhead. He's Yogesvara. He's the Absolute Truth. So when He assures that "I take charge of you...," aham tvam sarva-papebhyo moksayisyami [Bg. 18.66], gives assurance that "I shall get you liberated, delivered, from the reaction of all sinful activities..."

We suffer due to our sinful activities. That is the general meaning of suffering. For pious activities we enjoy. But in this material world, either we enjoy or suffer, the common factor is suffering. Suppose if for my pious activities I get good birth, janmaisvarya-sruta-sri [SB 1.8.26]. By pious activities, we get birth in good family, janma; aisvarya, we get sufficient riches, wealthy family, wealthy parents; janmaisvarya-sruta, good education; and sri, beauty. These are the result of pious activities. But to take birth in the family of a king or very rich man, the sufferings of taking birth is the same. As the poor man suffers within the womb of his mother, similarly the rich man also suffers within the womb of his mother. The sufferings of taking birth is equal to the poor man and rich man. There is no difference. When there is disease, fever, it is not it is less painful to the rich man and very painful to the poor man. The pain is the same. So actually, so long there is material existence, the so-called suffering and enjoying, they're on the same level. There is no difference. But if we take to Krsna consciousness, as Krsna assures, aham tvam sarva-papebhyo moksayisyami [Bg. 18.66], "I shall get you relieved, released from all kinds of sinful activities." That is real auspiciousness. Means when Krsna takes charge, He gradually educates the devotee buddhi-yogam, in devotion service, so that he may go back home, back to Godhead, Krsna. That is real auspicity. In the material world, so-called auspicity, to become very rich, to become very educated, to become very beautiful, high parentage, they are also, in material consideration, they are auspicity, undoubtedly. But they are also adulterated with so many sufferings, threefold miseries: adhyatmika, adhibhautika, adhidaivika. So actually such position is not auspicity. Real auspicity is go back to home, back to Godhead. Therefore it is said, pure devotional service... Pure devotional service means without any material motive. Anyabhilasita-sunyam jnana-karmady-anavrtam [Brs. 1.1.11].

So pure devotional service is the beginning of all auspiciousness. All-auspiciousness means go back to home, back to Godhead. So if we stick to pure devotional service, follow the rules and regulations, chant sixteen rounds, be engaged always in the service of the Lord, then ultimate gain is that tyaktva deham punar naiti mam eti kaunteya. (reads:) "Pure devotional service automatically puts one in transcendental pleasure." Transcendental pleasure and material pleasure, there is difference. Material pleasure means sense gratification, and transcendental pleasure means satisfaction of Krsna. A devotee is satisfied seeing Krsna is pleased. That is their satisfaction -- through Krsna. Material pleasure means direct sense perception, and spiritual pleasure means by, through Krsna. If Krsna is satisfied, then the devotee is satisfied. Just like a tree, the leaves and twigs become satisfied through the root of the tree. So Krsna is the root. Krsna is the origin of everything. Aham sarvasya prabhavo mattah sarvam pravartate [Bg. 10.8]. So transcendental pleasure mean feeling of pleasure through Krsna. Just like the gopis and Krsna. Gopis, when they saw Krsna is pleased, they became happy, and Krsna, when He saw that the gopis are happy, He become happier. Again the gopis sees that Krsna is happier, they, again they become more happy. In this way, there is competition of happiness. The gopis sees Krsna happier; they feel happiness, and Krsna sees gopis happier; Krsna feels happiness. This word is described in the Caitanya-caritamrta: dui lagi hura huri (?). This is spiritual competition.

So: "Pure devotional service automatically puts one in transcendental pleasure." In the material pleasure, if I see you happy, I am unhappy; If I see you unhappy, I become happy. This is nature. I may say otherwise, but material nature is, if one is put into difficulty, then I become very happy, and if I am happy, others become envious. This is material pleasure. Whereas spiritual pleasure means that when one sees Krsna is happy, a devotee's happy, the other devotee becomes happier. That is spiritual pleasure. In the spiritual world there is competition, but when one is advanced, the competitor become happy: "Oh, he's so advanced. I could not do so." There is no enviousness. In the material world, if one is advanced, other, who is not advanced, he's envious. This is the difference between spiritual pleasure and material pleasure. It is not difficult to understand. Material pleasure means if you are happy, I become unhappy; if you are unhappy, then I become happy. This is material pleasure. And spiritual pleasure means by seeing your happiness, I become happy. By seeing... But there is no distress in the spiritual world. Simply by seeing the happiness of other devotee, another devotee becomes happier.

"Pure devotional service is rarely achieved." That is the criterion. Pure devotional has got so many advantages, but it is very difficult. It is very difficult. Na janma-koti-sukrtibhih na labhyate. Pure devotional service, even after endeavoring, endeavoring for millions and millions of births, it is very difficult to achieve. Pure devotional service can be achieved only through the mercy of a pure devotee. Otherwise, it is not possible.

mahiyasam pada-rajo 'bhisekam
niskincananam na vrnita yavat
naisam matis tavad urukramanghrim
sprsata, sprsata...
 [SB 7.5.32]

What is that? The purpose is that unless one takes the dust of the lotus feet of a pure devotee, it is not possible to become a pure devotee. Mahiyasam pada-rajah, mahiyasam, great personality, great devotee. Pada-rajah means the dust of the lotus feet; abhisekam, taking to the, on the head. Mahiyasam pada-rajo 'bhisekam niskincananam. Mahiyasam, great personality means niskincana. Bhagavad-bhakta is niskincana. He has no more material obligation. That is Bhagavad-bhakta. Caitanya Mahaprabhu says, niskin..., niskin..., bhagavad, niskincanasya bhagavad bhajanon mukhasya. Bhagavad-bhajanomukha means niskincana, no material obligation, no material duty. Nayam rni na kinkara rajan sarvatmana ye saranam saranyam gato mukundam. Anyone who has completely taken shelter of the lotus feet of Krsna, saranam saranyam gato mukundam parihrtya kartam, giving up all other duties, tyaktva sva-dharmam caranambujam harer [SB 1.5.17], if one takes shelter of Krsna's lotus feet, giving up all other duties... There are so many duties. You have got duty towards your family, towards your kinsmen, towards your country, towards the animals, other living entities, your obligation to the demigods, great saintly persons, rsis. We are reading Vedas, but it is given by Vyasadeva, so we are indebted to him. Similarly, many other sastras we read. So we are indebted. Devarsi, rsi, devata, the demigods. We are taking sunshine. We are obliged to sun-god. We are taking moonshine. We are obliged to moonshine, uh, moon-god, the air-god, Varuna. Everyone, they are helping us. We cannot do without this. You cannot live without water. You cannot live without light. You cannot live without heat. So who is supplying? Of course, Krsna is supplying, but we cannot see Krsna directly. They are being supplied by different demigods. Therefore deva-yajna is recommended. Deva-yajna means, ultimately, to satisfy Krsna. So these are the processes. But if one takes to Krsna consciousness, he has no more obligation to all these devatas. Devarsi-bhutapta-nrnam pitrnam [SB 11.5.41]. We have got so many obligations, but if you take to Krsna consciousness, everyone will be pleased, and you haven't got to oblige them by your service to them. Otherwise, you are bound to give them obeisances for their beneficial contribution.

So devotional service is rarely achieved. Rarely achieved means if you achieve, then you become free from all obligation. Na janma-kotibhih sukrtibhih. Tatra laulyam eka-mulyam na labhyate yad janmabhih sukrtibhih. Krsna consciousness can be achieved simply by your intense desire that "This life I shall try to achieve favor of Krsna." Krsna will help you. Tesam satata-yuktanam bhajatam priti-purvakam, buddhi-yogam dadami tam [Bg. 10.10]. If you are actually seriously engaged in Krsna consciousness, then Krsna gives us intelligence how to approach Him. So pure devotional service is rarely achieved. But by chance, guru-krsna-krpaya paya bhakti-lata-bija [Cc. Madhya 19.151], if we somehow or other come in contact with bona fide guru and Krsna... Krsna is already there. We are already in touch. And if we are serious, then by grace of Krsna, we get niskincana, a devotee, and by his grace we achieve to the platform of devotional service. Otherwise it is very difficult. Not by executing karma, jnana, yoga. No. Bhaktya mam abhijanati [Bg. 18.55]. Simply you have to take pure devotional service. Therefore it is very difficult. People do not wish to come to the pure devotional service. They want hodgepodge: something this, something that, something that. No. Sarva-dharman parityajya mam ekam... [Bg. 18.66]. That is the beginning of pure devotional service. No other engagement. Simply Krsna. That is pure devotional service. But that is very difficult to achieve. People will not accept the simple thing. You give them big, big formulas, yoga system, astanga-yoga, they'll like it: "It is something." Just like in homeopathic medicine, because it has no taste, there is no trouble to drink, people do not believe in it. But if you give them some very bitter, pungent medicine, "Oh, it is something." Similarly, if you give the simple process, as Caitanya Mahaprabhu has given us, harer nama harer nama harer nama eva kevalam, kalau nasty eva nasty eva nasty eva gatir anyatha [Cc. Adi 17.21], they'll not take it very seriously. "Oh, simply by chanting Hare Krsna mantra, one will be liberated, and he'll go back...? Oh, this is exaggeration." They will say. But if you give them some difficult job, that "You press your nose in this way, you make your head downwards, and you exercise in this way, do...," they'll think, "Yes, it is something." So things are very easy, and one can achieve very easily, but they are reluctant to take the easiest process given by Krsna, given by Caitanya Mahaprabhu. Krsna is giving the easiest process, that "You surrender unto Me. I give you all possible help." We are not prepared to do that. Caitanya Mahaprabhu says that "You simply chant Hare Krsna. You'll achieve the highest perfection." Not we are prepared. Therefore it is said, "Pure devotional service is rarely achieved." People will not accept the simple thing. They want to make something very difficult, then it is all right.

"Those in pure devotional service deride even the conception of liberation." Yes. Muktih mukulitanjali sevate asman. A devotee does not care for mukti. Mukti... Why they will care for mukti? As soon as he's a pure devotee, Mukti is on his leg. Why he should try for mukti? Bilvamangala Thakura says, muktih mukulitanjali sevate asman. There is no need of separate endeavor for getting liberation. It is already there. Muktih mukulitanjali sevate asman dharmartha-kama-moksa samaya-pratiksah [SB 4.8.41].

Devotee: It's broken.

Prabhupada: (aside:) Eh? So don't try it. It is working?

Syamasundara: The fixture is broken. (conversation about light or something in background)

Prabhupada: Yes. So "Pure devotional service is the only means to attract..." "Those in pure devotional service deride even the conception of liberation." Mukti. Prabodhananda Sarasvati... Kaivalyam. Mukti's another name is kaivalya. "Everything is one. One, knowledge." That's all. So Prabodhananda Sarasvati says, kaivalyam narakayate. This conception of liberation, that "I have become one with the Supreme," it is, to a devotee, just like hell. Kaivalyam narakayate. They do not give very much value to such conception, to become one with the Supreme. Or liberation, mukti. And the, this is moksa-kami, those who are aspiring after... Nirbheda-brahmanu-sandhana, without any difference with the Supreme Brahman. That is called mukti, liberation. And tridasa-pur akasa-puspayate. And the karmis, they're aspiring after heavenly planets, tri-dasa-pur. Tri-dasa means thirty. So there are more than thirty millions of demigods in different planetary systems. They are called heavenly planets. So they are akasa-puspa. Akasa-puspa means a flower does not grow in the sky; it is something imaginary, phantasmagoria. Tri-dasa-pur akasa-puspayate. So karmis are interested in the akasa-puspa, heavenly planet. And the jnanis are interested in mukti. Karmi, jnani... And yogis are interested how to control the senses.

So tri... Prabodhananda Sarasvati Maharaja says that durdanta indriya-kala-sarpa-patali-protkhata-damstrayate. The senses are our enemies. That's all right. We also admit. The yogis try to control the senses and mind because they think of the senses just like serpent. Serpent, little touch by the lip, I mean, the tongue, immediately it causes death. So it is very dangerous. But Prabodhananda Sarasvati says that "We are not afraid of these serpents because protkhata damstrayate, the serpent is so long dangerous as long as it has got the poison teeth." Poison teeth. Protkhata-damstrayate. So if you take away the poison teeth, then, however big serpent it may be, nobody will be afraid. In the Bengali it is said, visnai kulapana cakra (?). If a serpent is known that his poison teeth has been taken away, so his big hood, hans phamsa (?), nobody will be afraid, one who knows that he has no poison teeth. A child may be afraid, but anyone knows... So for a devotee, the senses are there, but it is not like serpent. The dangerous point of sense, for sense gratification, that is taken away. That poison teeth is taken away. So therefore a devotee's not afraid of the senses. They can easily handle the senses because the senses are engaged in the service of the Lord, which means the poison teeth of the serpent of sense is taken away. Durdanta indriya-kala-sarpa-patali protkhata-damstrayate.

So pure devotional service rare... In this way, the point is that pure devotee does not give very much value to so-called liberation. Because so-called liberation, so-called... It is in this sense that we have seen many so-called liberated persons, muk..., vimukta-maninah. They considered that... Vimukta-maninah. Now, you'll be pleased to hear that one of the Mayavadi sannyasis in India, very well known, his disciples came to me to invite me because they are now seeing that their Mayavada philosophy has not been so much effective as devotional service. Practically. So they are now taking gradually to devotional service. They are trying to read Bhagavata, although they are habituated to malinterpret. But they have no other. They have finished their job. Now they are gradually coming to bhakti-marga. That is natural. If one is actually sincere, after suffering the distress of impersonalism, gradually they'll come to surrender to the person. Bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19]. So when one becomes devotee, jnanis, they give too much value to liberation, moksa, nirbheda-brahmanusandhana. But yogis, they give too much value for controlling the senses. Karmis, they give too much value to, to the acts of promotion to the heavenly planets. But for a devotee these things are very teeny. They don't care for these things. Neither for the karmis, or for the jnanis, or for the yogis. They are... Yam labdhva caparam manyate nadhikam tatah. A bhakta who has come to Krsna consciousness, pure devotional service, he has no more any desire for the resultant action of karmis, jnanis, and yogis. He's so fixed up. There are many examples. Just like Dhruva Maharaja, when he was offered "Anything you want," he wanted... Actually he wanted the kingdom of his father. But when he actually became fixed up in devotional service, he said, svamin krtartho 'smi varam na yace: [Cc. Madhya 22.42] "I have no more to ask anything material benediction, varam. No, I don't want." So Krsna consciousness is so nice that automatically one feels fulfillment of all desires. Therefore what they'll desire for liberation, for mukti? It is most insignificant thing.

The next is: "Pure devotional service is the only means to attract Krsna." You cannot attract Krsna. Krsna is the Supreme Personality of Godhead, with full opulences. So you cannot attract Krsna by your richness, by your reputation, by your education, by your beauty or by your strength or renunciation. No. You cannot attract Krsna by all these things, because He's already full. You cannot attract by anything, any opulence, Krsna, because He's atmarama. But if you offer something to Krsna, it is for your benefit. The example is given: just like the original person is decorated, in the mirror the reflection of the person is also decorated. Similarly, if you decorate the Deity gorgeously, you will feel happy. Krsna has many devotees, or many things for being decorated. But if you, in the temple, if you offer Krsna all nice things, all nice flowers, all nice dress, all nice food, everything, everything, all nice, then you will feel happy. That is your interest. Therefore pure devotional service is the only means to attract Krsna. Attract Krsna... Krsna will be happy in this way, that you are doing so much for Krsna. Krsna has everything, but your devotional service, that sincerity of purpose, will attract. My Guru Maharaja used to say that "Do not try to see Krsna. Render your service in such a nice way that let Krsna see you." When Krsna sees you, then your mission is perfect. We cannot see... Atah sri-krsna-namadi na bhaved grahyam indriyaih [Cc. Madhya 17.136]]. We cannot perceive Krsna by our senses, but when our senses are engaged in satisfying Krsna, then Krsna sees us. Svayam eva sphuraty adhah. And when Krsna sees us, then our life is successful. And how Krsna can see us? Simply by our devotional service. Otherwise, you cannot satisfy Krsna by opulence, by education, by scholarship, by beauty, riches. No. These things Krsna has all perfectly. He's full with all these opulences. Bhaktya mam abhijanati [Bg. 18.55]. If you want to attract Krsna, then be engaged in pure devotional service.

Thank you very much. Hare Krsna. (end)

 

>>> Ref. VedaBase => The Nectar of Devotion -- Vrndavana, November 3, 1972

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To Become Spiritually Advanced

To Become Spiritually Advanced Caitanya Caritamrta Madhya 20.101-104 Bombay, November 3, 1975 download  flash player   Take a test Prabhupada: ...from Caitanya-caritamrta. Caitanya means "the supreme living being." In the Vedas it is said, nityo nityanam cetanas cetananam eko yo bahunam vidadhati kaman (Katha Upanisad 2.2.13). This is description of the Supreme Lord, that the Supreme Lord... (yelling outside) Huh? Indian man: They removed a tree from there. Digging. Prabhupada: Oh. Hare Krsna. So, what is God, that is simplified, that nityo nityanam cetanas cetananam. He is the supreme eternal being amongst many other eternal beings. We are all eternal beings. We living entities, we are... Our position is eternity. As it is described in the Bhagavad-gita, na jayate na mriyate va kadacit: "These living entities, they do not take birth or die at any time." Not "Nowadays they are taking more birth and population is increasing." This is all nonsense. Population is neither increasing nor decreasing. It may be... The living entities, they are transmigrating in this material world, not in the spiritual world. In the spiritual world they have got their eternal form. But in the material world, because the living entities have come to enjoy the material resources, therefore, according to the desire, the living entity is getting different forms of body, 8,400,000. But he is not dying. The body is changed. Tatha dehantara-praptir dhiras tatra na muhyati [Bg. 2.13]. Our death means to transmigrate to another body. Just like from childhood we are transmigrating to another body, boyhood; from boyhood we are transmigrating to another body, youth-hood; and from youth-hood we are transferred to another body, old body. Similarly, when this body will not be any more workable, then we shall transmigrate to another body. Tatha dehantara-praptir dhiras tatra na muhyati [Bg. 2.13]. Those who are dhira -- dhira means sober, thoughtful -- they are not bewildered. But those who are not dhira, adhira... There are two classes of men: dhira and adhira. Dhira means one who is spiritually situated. He is called dhira or brahma-bhutah, prasannatma [Bg. 18.54], dhira. And one who is not spiritually situated, materially situated, means on the platform of bodily conception of life, then he is adhira, he is restless, from this platform to that platform, this platform to that platform. This is going on. So we change body; otherwise we are eternal. Na hanyate hanyamane sarire [Bg. 2.20]. This is the information we get, that after this destruction of this material body, the eternal soul is never destroyed. Na hanyate hanyamane sarire [Bg. 2.20]. We get another body. The same example: the child gets the body of a boy, boy gets the... Therefore we are eternal. And what is God? He is also eternal. So nityo nityananam. We are eternal, we are many, and God is also eternal, but He is one. He is singular number. Not that all of us, we are God. That is nonsense. We are part and parcel of God, but we are not as powerful as God. Anyone can understand it very easily. They are claiming to become God. So does he think that he is equal in power with God? No. That is foolishness. Mudha. God is one, but we are... We are also eternal, God is also eternal, but we are many. There is no... kesagra-sata-bhagasya satadha kalpitasya ca jivah bhago sa vijneyah sa anantyaya kalpate  [Cc. Madhya 19.140] The description of the living being is given in the sastra that the magnitude... Kesagra-sata-bhagasya satadha kalpi...: "One ten-thousandth part of the tip of the hair." And anantyaya kalpate: "There is limitless." As in practical experience also, we have this understanding that we require a leader. In the present moment there are so many parties, so many nations, so many societies, but there is a leader. That you cannot deny. (loud popping noises from outside, like firecrackers) Just like in our, this Krsna consciousness society -- it is a society -- I happen to be the leader. Similarly, there are other parties, political parties, and business parties. Everywhere there is a leader. You cannot avoid the leader. That is not possible. You may... I put this question to Professor Kotovsky, that "What is the difference between your philosophy and our philosophy? You are Leninist; you are following the leader Lenin, and we are following the leader Krsna. So where is the difference in philosophy?" You have to follow one leader. That you cannot avoid. Without leader you cannot be guided, you cannot form a party. Everywhere you go... Just like in our country we followed the leadership of Mahatma Gandhi, so we became a nation. So everywhere you will find: there must be a leader. Without leader you cannot become a community or a nation. Similarly, who is the supreme leader? That is God, or Krsna. Therefore He is described in the Vedas, nityo nityanam cetanas cetananamv. He is the leader. So what is the difference between the plural number nityas and singular number? Now, eka. Eka-vacana, singular number leader, God... Eko yo bahunam vidadhati kaman. That is the difference, that we are living entity and Krsna, or God, is living entity, but Krsna maintains all other living entities; we cannot maintain even ourself. And we find difficulty especially nowadays to maintain even a family. That is the difference. And still, as a rascal, I claim that "I am God. I am God." Nobody can claim unnecessarily that one is God. First of all prove that you can maintain all the living entities. You cannot maintain yourself even. You beg from door to door, and how you become God? Very simple question. Because in the Vedas (it is) said that eko yo bahunam vidadhati kaman: "That one, singular number leader, He maintains all other living entities." That we have got practical experience. He is maintaining within the sand so many crabs. He is maintaining so many ants in the hole of your room. He is maintaining millions of elephants in the African jungle. So out of 8,400,000's of forms of life, mostly 8,300,000 species of life are being maintained by that one maintainer. And some of us so-called civilized, we are trying to maintain ourself. Therefore nityo nityanam cetanas cetananam (Katha Upanisad 2.2.13). He is also consciousness. He is conscious. He is not acetana. Acetana means there is no consciousness. He is conscious, and we are also conscious. So He is the supreme conscious person amongst ourself and He is the supreme eternal amongst ourself. That is Caitanya. Caitanya means the Supreme Being, the supreme eternal being, the supreme conscious being. And He is caitanya-caritra. Caritra means character, activities. So Caitanya-caritamrta. Amrta, amrta means also eternal or nectarine, which does not die. That Caitanya-caritamrta is there. It was written by Kaviraja Gosvami some four hundred years ago, and it was in Bengali, er, not Bengali-Sanskrit and Bengali. So now we have translated with elaborate explanation. This is the book. It is now Caitanya-caritamrta in English. So we have finished this in seventeen volumes like this. So we request you to take these volumes and read that what is the position of Caitanya, or the supreme living entity, and ourself; what is the relationship and what is His characteristics, what is our characteristics, and how we can make our activities as good as the Supreme Caitanya's. That is called Caitanya-caritamrta. So here we are talking about Caitanya's instruction to Sanatana Gosvami. This Sanatana Gosvami was one of the important ministers in the government of the then Pathan Nawab Hussein Shah. He is very important person. He was very great scholar in Persian language, in Arabian language, and Sanskrit. And because he joined the Muslim government, he accepted the service of a Muslim government, he was rejected by the brahmana community. He was born in brahmana community, Sarasvata-brahmana. There are many Sarasvata-brahmanas in Bombay. So he belonged to that community. And because the brahmana community exterminated him, then he became almost like Muslim. Their name was also changed, Dabira Khasa and Sakara Mallika, two brothers. Later on, by the association of Caitanya Mahaprabhu, these half-converted Muslim brahmanas were again claimed by Caitanya Mahaprabhu to become the first-class brahmana, gosvami. They were Rupa Gosvami and Sanatana Gosvami. So this Sanatana Gosvami retired. First of all Rupa Gosvami retired from the government service, and then Sanatana Gosvami also retired. With great difficulty he got rid of the responsibility of government. The Nawab arrested him because he was declining to obey his order. The Nawab wanted him to stay in his post, but he declined. So when the Nawab said that "You are declining my order and you are resigning from your post. This is illegal. I shall arrest you," so Sanatana Gosvami, he replied that "You are the king, so according to our Vedic civilization a king is supposed to be the representative of God. So I cannot disobey you. But now it is my duty to retire and join Caitanya Mahaprabhu's movement. Therefore I must do it." So he arrested him. So this Sanatana Gosvami, with great difficulty he approached Caitanya Mahaprabhu at Varanasi. At that time Caitanya Mahaprabhu was staying at Varanasi. So he met Him there. And after his becoming a Vaisnava, dressed in Vaisnava, then Caitanya Mahaprabhu instructed him for two months continually just to enliven him in the matter of devotional service and write books so that in future the followers of Caitanya cult may take guide and be advanced in spiritual consciousness. So both the brothers, they wrote many books. This book is, of course, by different devotee, Krsnadasa Kaviraja Gosvami. But Rupa Gosvami's book, Bhakti-rasamrta-sindhu, which we have translated into English, Nectar of Devotion... He said in that book that... That is the verdict of Vedic culture, to follow the authorities. Krsna also said in the Bhagavad-gita, tasmad sastra-pramanam te: "Whatever you do, you must follow the sastra." Otherwise it is not bona fide. And if anyone neglects the order of sastra: yah sastra-vidhim utsrjya vartate kama-karatah na siddhim sa avapnoti na sukham na param gatim  [Bg. 16.23] So we cannot avoid sastra. So our, this Caitanya cult is strictly under the injunction of the sastra. So he has come to Caitanya Mahaprabhu and he is submitting himself. krpa kari' yadi more kariyacha uddhara apana-krpate kaha 'kartavya' amara A disciple, when he accepts guru... This is the example, Sanatana Gosvami. Tasmad prapadyeta... Tasmad gurum prapadyeta jijnasuh sreya uttamam [SB 11.3.21]. This is the injunction of the sastra. Who requires a guru? It is not a fashion, that one has to accept anyone as guru. No. A person requires a guru when he is inquisitive, tasmad gurum prapadyeta jijnasuh, when he is very much eager to understand the spiritual sreya uttamam. Uttamam. Ut means transcendental, and tama means darkness. This world is called darkness, ignorance. So one who wants to transcend this position of ignorance and wants to know the transcendental subject, means spiritual subject, brahma-jijnasa, he requires a guru, not any person, other person. If you are interested in things which is beyond this material world... That is necessary inquiry. So here is the enquiry, that Sanatana Gosvami says that "You have delivered me from the clutches of material attachment. I was minister, getting good salary, very nice post. So many aristocrats was offering me respect. So I think it was not necessary. My real necessary is to advance in spiritual consciousness. So kindly You have given me relief from this material concept of life. Now, according to Your desire, I have left everything. Now let me know what is my duty." This is required. If anyone becomes disciple of a bona fide guru, then his duty is to ask from the guru what he can do to help guru. That is required. So Sanatana Gosvami is giving us the example. Apana-krpate kaha 'kartavya' amara. Kartavya means duty. "Now what is my duty? I have left my so-called duty, ministership. Now I am interested in my real duty, so kindly speak to me what is my duty." Another question was... First question was that "What is my duty?" Then next question is, ke ami: "Actually what I am?" Ke ami kene amaya jare tapa-traya: "I do not want sufferings, but sufferings are forced upon me, three kinds of suffering: adhyatmika, adhibhautika and adhidaivika." This is knowledge. So adhyatmika means sufferings pertaining to the body and mind, and adhibhautika means sufferings offered by other living entities. Adhibhautika. And adhidaivika, sufferings offered by natural disturbances. There are three kinds of sufferings. Just like the firework is going on, the heavy sound. It is intolerable by somebody. But still, he has to tolerate, that "This firework is going on by other persons." This is called adhibhautika. Similarly, there are so many sufferings which we do not want. Still, they are forced upon us. Therefore he said, kene amaya jare tapa-traya: "These three kinds of miseries are always giving me trouble, and at the same time, I do not know what I am." Everyone is thinking, "I am this, I am that," but he is suffering. These are very plain questions. So these questions should be put before the spiritual master, and he should get proper answer and act accordingly. Then spiritual life will be successful. Unless we are interested in such questions, there is no need of wasting time to accept any guru or spiritual master. So again he says, sadhya-sadhana-tattva puchite na jani: "Actually I do not know. It is my duty to put questions upon you." That is also indicated in the Bhagavad-gita. tad viddhi pranipatena pariprasnena sevaya upadeksyanti tad jnanam jnaninas tattva-darsinah  [Bg. 4.34] Tad viddhi. If you want to understand things which is beyond this material world... Tamasi ma jyotir gamah: "Don't remain within this darkness of material existence. Try to transcend, to go to the spiritual world, jyoti, where it is light." Here it is always darkness, and there there is always light. So everyone should be interested, especially in this human form of life, not to remain here like animals, cats and dogs, but to become brahma-bhutah. Aham brahmasmi. One must know. This is the duty of human life. So he says, sadhya-sadhana-tattva puchite na jani: "Now I am little interested how to become spiritually advanced, but I do not know how I shall put the question before You and what is the ultimate goal of life. These things I do not know. But I have got an inquiry." That is natural. Athato brahma jijnasa. This is the natural inquisitiveness of any conditioned life, especially in the human form of life. As it is inquired by Sanatana Gosvami, everyone should be elevated to that position to inquire, "What I am?" Krpa kari' saba tattva kaha ta' apani: "So I do not know how to place my question." This is submission. "So You can speak to me what is actually the goal of life, why I have forgotten my identification and how I shall be properly situated." This is Vedic civilization. Whole Vedic civilization means to understand oneself, to understand God and the relationship. And according to that relationship, one has to work. Then his life is successful. This is Vedic culture. Vedic culture does not mean to become a big dog. No. That is not Vedic culture. In the sastra it is said that sva-vid-varahostra-kharaih samstutah purusah pasuh [SB 2.3.19]. Purusah pasuh. In this material world, without any spiritual knowledge, if one is adored, it is just like the small animals in the jungle is praising the big animal, the lion. The lion is an animal and the small rabbit or other animals, they are also animals. So the rabbits are very much afraid of lion. That is a fact. And they worship the... This morning we were discussing one story, how a rabbit entangled one lion and saved his life. So here in this material world, similarly, the small animal may be afraid of the big animal, but the big animal or small animal, they are animals. They are animals. Therefore Bhagavata says the small animal may eulogize the big animal. That does not mean the big animal is of any importance. He is animal, that's all. Similarly, our position is that we do not go... We may not go to the big animal, but we may go to like Caitanya Mahaprabhu. Then we will be benefited. Caitanya Mahaprabhu, if we approach Caitanya Mahaprabhu... That is caitanya, living, supreme living being. Therefore our request is that for your enlightenment of life you do not approach a big animal. You approach Krsna, the supreme being. Then you will be benefited. There is no use. And who is animal? Even if he is two-legged, but still, if he remains an animal... Who? Yasyatma-buddhih kunape tri-dhatuke [SB 10.84.13]. One who is thinking of this body as identified with the self, he is animal. Anyone, it doesn't matter. We do not speak of any particular man, but any person who does not know his real identification... As Sanatana Gosvami inquired, ke ami. He was the prime minister, but still, he did not know what he is. That will be explained. Gramya-vyavahare kahaye pandita satya kare mani apanara hitahita kichui na jani. "Some foolish person, they say that I am very learned scholar." Because he was brahmana. Brahmana is always supposed to be very learned; therefore he is called pandita, panditaji. So Sanatana Gosvami said, gramye-vyavahare: "In ordinary dealings my neighborhood men, they say 'Panditaji.' But I am such a pandita that I do not know what I am." Apanara hitahita kichui na jani: "I am such a pandita. Therefore I have come to You." This is called submission. If one is sincere... If he does not know what he is, what is his function, how he will make his life successful, then he is not pandita. So that is going on now, at the present moment, throughout the whole world, the bodily concept of life -- "I am American," "I am Indian," "I am African," "I am this," "I am that," "I am brahmana," "I am sudra," "I am black," "I am white" -- this bodily concept of life. So sastra says that "If anyone is in the bodily conception of life," sa eva go-kharah [SB 10.84.13], "he is no better than these animals." So therefore Sanatana Gosvami is the best example to follow, how one should approach a guru, how one should take lesson from guru, how he should understand to make his life successful. These questions or answers are there in the Sanatana-siksa of Caitanya-caritamrta. So we are trying to discuss and... prabhu kahe -- krsna-krpa tomate purna haya saba tattva jana, tomara nahi tapa-traya Caitanya Mahaprabhu answered that Sanatana Gosvami... But he is actually very learned. If he is not learned, then how he can give up his post as the minister, finance minister? He is actually learned because he was inquisitive that "I must know the goal of my life, I must make my life successful, and therefore I must go to Caitanya Mahaprabhu." So Caitanya Mahaprabhu appreciated his approach, that "You have come to Me for better enlightenment. That means you are not ordinary person. You are not ordinary conditioned soul. Who can sacrifice such big post and the honor and come to a sannyasi and submit to Me?" Therefore He says, prabhu kahe -- krsna-krpa purna haya: "God's mercy is fully there in You." Saba tattva jana: "You have understood all the truths of life." Saba tattva jana tomara nahi tapa-traya. And he was inquiring that "Why I am forced to accept all kinds of miserable condition of life?" But, "For You there is no such thing." Tapa-traya. This is very important thing. One who is advanced in spiritual consciousness, for him there is no material trouble. There is no material trouble. Ahaituky apratihata. So long we are in the bodily concept of life, there are so many troubles and miserable condition of life. But as soon as you become spiritually advanced and you know your identity, that you are not this body but you are spirit soul, then... This is also confirmed in the Bhagavad-gita, brahma-bhutah prasannatma na socati na kanksati samah sarvesu bhutesu mad-bhaktim labhate param  [Bg. 18.54] This is wanted. Every one of us should become brahma-bhutah, not to remain jiva-bhutah. That is ignorance. One must come to the platform of brahma-bhutah. Then prasannatma. He has no three kinds of material conditional life. He has no struggle for existence. Prasannatma. He is always jolly because he knows that "I am not this body. I am soul," at least theoretically, prasannatma. That is wanted. Therefore Caitanya Mahaprabhu said that "As you have decided to relinquish, to resign your so exalted post, and you have come to Me for spiritual enlightenment, that means you are already liberated from the three material conditions of life." Thank you very much. Hare Krsna (end)   >>> Ref. VedaBase => Sri Caitanya-caritamrta, Madhya-lila 20.101-104 -- Bombay, November 3, 1975 HOME

© 2001 The Bhaktivedanta Book Trust International.

"Everyone Without KC Is Slaughtered"

73/11/03 New Delhi, Bhagavad-gita 4.18


Prabhupada: ...which produces some result which binds us in karma. This verse is explained in another place. The verse is yajnarthat karmano 'nyatra loko 'yam karma-bandhanah [Bg. 3.9]. Yajnarthe. Yajna means God. Yajna-pati. One name. God has got various names. One name is Yajna-pati. So you have to act for yajna. That is nice.

The example, as I gave you the other day, that a soldier is fighting and killing many enemies or killing many persons, but he is not responsible for killing. The same man, when he is not fighting for the country or for the government, if he kills one man, he is hanged. He is to be hanged. Try to understand. So because he is fighting or killing on the order of higher authority, the government, he is not responsible for all those killings. Rather sometimes he is recognized by giving some medal: "Oh, you have killed so many enemies. Very good." And similarly, if he kills outside the warfield, at home... That is also enemy. Nobody kills nobody unless the other is his enemy. But he will be hanged. If he argues in the court that "In the battlefield I killed so many enemies. I was given recognition. But at home I have killed only one enemy and for which I am going to be hanged. What is this law?" This argument will not stay. So for higher authority's order, if you do something, you are not responsible.

Just like Arjuna. Arjuna was in the beginning not willing to fight. That was his personal satisfaction. He was considering in terms of his personal satisfaction. But later on the same Arjuna, he wanted to satisfy Krsna, and he fought, and he became a great devotee. This is the secret of all activities. We are all parts and parcels of the Supreme Lord. Therefore our business is to act in such a way that the Supreme Personality of Godhead is satisfied. That is success of life. That is described in another place in the Srimad-Bhagavatam.

atah pumbhir dvija-srestha
varnasrama-vibhagasah
svanusthitasya dharmasya
samsiddhir hari-tosanam
[SB 1.2.13]

This was spoken by Suta Gosvami in the assembly of great saintly persons and brahmanas, and he addressed the brahmanas, dvija-sresthah, "the best of the brahmanas." "The best of the brahmanas." Because he is especially addressing the brahmanas. The thing is that unless one has attained the brahminical qualification, it is very difficult to understand what is spiritual life, what is spiritual success. Brahma janatiti brahmanah. That is also explained:

brahma-bhutah prasannatma
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param
[Bg. 18.54]

Brahman realization, "I am not this body, I am spirit soul, part and parcel of God, "when we understand this position, then we are liberated from the reaction of karma or material activities.

So Suta Gosvami addressed, dvija-sresthah. Not only brahmana but "the best of the brahmanas." "The best of the brahmanas" means Krsna conscious, one who knows the Supreme Personality of Godhead. Brahmana means one who knows the spirit distinguished from the matter. Brahma janati iti brahmanah. But when he understands the Supreme Brahman, Parabrahman, Krsna, then he actually becomes brahmana-vaisnava. Brahmana should advance father to become Vaisnava. Therefore one who is Vaisnava, he is already a brahmana. This is to be understood. So Suta Gosvami said, "Oh, the great brahmanas present here..." Brahmanas. Atah pumbhir dvija-sresthah, the best of the brahmanas.

Atah pumbhir dvija-srestha varnasrama-vibhagasah. There are divisions. In the human society there should be divisions of work. The activities for the most intellectual person, that should be a division. That is called brahmana division. The activities of the politicians and administrators, that is called ksatriya division. The activities of the mercantile people, that is called vaisya division. And ordinary worker, they get some salary for serving the master, they are called sudras. So in this way everybody has got his duty. The brahmana has got his duty, the ksatriya has got his duty, the vaisya has got his duty, and the sudras also, they have got also duty. Similarly, brahmacari, he has got his duty. And the grhastha, householder, they have got their duties. And vanaprastha, retired life, they have got their duties, and the sannyasi, renounced order of life, they have got their duties. The first division called varna: brahmana, ksatriya, vaisya, sudra. And the second division is called asrama. So Vedic civilization means varna and asrama, the human society divided into varnas and asramas. So everyone has got his particular duty.

Therefore Suta Gosvami [says] atah pumbhir dvija-sresthah: "O the best of the brahmana." Varnasrama-vibhagasah. Every varna, caste or division of the society, social division. And asrama means spiritual division. Varnasrama-vibhagasah. As there are divisions so... svanusthitasya dharmasya. Everyone has got his duty to do something particular. But whether he is perfect in discharging that duty, that may be considered when, svanusthitasya dharmasya samsiddhih, perfection. What is that? Hari-tosanam. Whether you have satisfied the Supreme Personality of Godhead by your duty.

It is very easy to understand. Just like in any office or any place, there is the supreme man. So if by one's service he satisfies the supreme. Just like in big, big offices, there is record of service. What kind of service an employee is rendering to the establishment or to the government, that is recorded and he is recognized. So as this is the system in our ordinary life, similarly, the human society, they... whatever they may do, that is right, because everyone has yo do something, even for keeping the body and soul together. But after doing something, the activities should be tested, whether by such activities, the Supreme Lord is satisfied. Then he is free from the reaction.

There are two kinds of reaction of every activity, pious or impious. Pious activities, that is also bondage, and impious activities, that is also bondage. But above pious or impious activities, there is another activity, which is called devotional activity. If one performs devotional activities, he is above the control of this material nature. The material nature is being controlled by three qualities: sattva-guna, rajo-guna, tamo-guna, goodness, passion and ignorance. But one who acts on account of the Supreme Personal of Godhead, then he becomes freed from the reaction of these qualities. That is called karmany akarma. Although a devotee is seem that he is very active, but his activities are not like material activities, to result in some pious result or impious result. Both of them are bondage, pious or impious things.

So if we become bound up by pious or impious activities, then we'll have to accept this material body, karma-bandhana. And material body, as soon as you accept this material body, you are under the laws of material nature, especially birth, death, old age and disease. So you become bound up. Therefore this human form of life is especially meant for to get freedom from this bondage -- birth, death and old age. But people do not understand. Their brain is so packed up with material things that they have become just like animals. They cannot understand. But anyway, unless one sa eva go-kharah [SB 10.84.13]. Sastra has said, go-kharah. Go-kharah means animal. Go means cows, and khara means ass. So anyone who is acting on the bodily concept of life, without any spiritual understanding, he is no better than animal. But he is satisfied... That...

The animal is being sent to the slaughter-house; still he is satisfied. He does not know that "I am going to be slaughtered. I am going in these flocks, but I will be simply waiting for being slaughtered." So as the animal goes, the cows are being slaughtered, so the animals are being slaughtered, so everyone without spiritual consciousness, without Krsna consciousness, is to be slaughtered by the laws of material nature. They do not know that. Even just like animal. Even if he is slaughtered, he is not sorry. That is the position of the present human society.

So there is great need of this Krsna consciousness movement. People are so fallen. They are reluctant even to hear about this Bhagavad-gita, where everything is explained. They are living like animals. So it is our duty to awaken them. That is the Vedic injunction. Vedic injunction is to awaken. They are sleeping. Ignorance... Just like when a man sleeps, he is ignorant of everything, what is going on outside. He is sleeping, deep-sleeping. So therefore the Vedic injunction, Upanisads says, uttisthata jagrata prapya varan nibodhata: "Please get up. You have got this human form of body. Now you get up and get out of these clutches of cycle of birth and death." Unfortunately they have become so dull that they cannot understand. So people should be trained up how to live conscientiously, especially in Krsna consciousness. That will solve the problems of life. Otherwise he is committing suicide. That is the verdict of the sastra. Now any... [break]

Female devotee: You said that if we are performing some activity, that activity must be tested to see if Lord Krsna is pleased. But what is the test?

Prabhupada: If the spiritual master is pleased, then Krsna is pleased. That you are singing daily. Yasya prasadad bhagavat-prasado yasyaprasadan na gatih kuto 'pi **. If the spiritual master is pleased, then Krsna is pleased. That is the test. If he is not pleased, then he has no other way.

That is very simple to understand. Suppose anyone who is working in the office, the immediate boss is the head, head clerk or the superintendent of that department. So everyone is working. If he satisfies the superintendent or the head clerk, then it is to be understood that he has satisfied the managing director. It is not very difficult. Your immediate boss, representative of Krsna, he is to be satisfied. Yasya prasadad bhagavat-prasado yasya **. Therefore the guidance of spiritual master is required. Krsna comes in the form of spiritual master to guide. That is stated in the Caitanya-caritamrta. Guru-krsna-krpaya. Guru-krsna-krpaya. So guru-krpa, mercy of guru, is mercy of Krsna. So when both of them are satisfied, then our path is clear. Guru-krsna-krpaya paya bhakti-lata-bija [Cc. Madhya 19.151]. Then our devotional service is perfect. So you did not mark this statement in the Gurvastaka? Yasya prasadad bhagavat-prasado yasyaprasadan na gatih kuto 'pi **.

Just like this movement. This movement was started only for the satisfaction of my spiritual master. He wanted. Caitanya Mahaprabhu wanted that this movement should be spread all over the world. So he ordered many of my godbrothers, and desired... Even not ordered, he wanted. He sent some of my godbrothers to the foreign countries to spread, but some way or other, he was not very successful. He was called back. So I thought, "Let me try in this old age." So the only desire was to satisfy the desire of the spiritual master. So you have helped now. It is coming to be successful. And this is yasya prasadad bhagavat-prasadah **. If we actually sincerely work under the direction of the spiritual master, that is satisfaction of Krsna, and Krsna will help us you, any way.

Any other question? You should hear, understand things. So your question is answered? Or any doubt, you can... That's all right. So we shall finish now? At the last also, you have sankirtana? (Hindi) (end)

>>> Ref. VedaBase => Bhagavad-gita 4.18 -- Delhi, November 3, 1973