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Introduction

Rdhr's Order
sakala sannys mui kainu nimantraa
tumi yadi isa, pura haya mora mana
"My dear Lord, I have invited all the sannyss of Benares to
my home. My desires will be fulfilled if You also accept my
invitation."
This brhmaa knew that Caitanya Mahprabhu was the
only Vaiava sannys in Benares at that time and all the
others were Myvds. It is the duty of a ghastha to
sometimes invite sannyss to take food at his home. This
ghastha-brhmaa wanted to invite all the sannyss to his
house, but he also knew that it would be very difficult to
induce Lord Caitanya Mahprabhu to accept such an
invitation because the Myvd sannyss would be
present. Therefore he fell down at His feet and fervently
appealed to the Lord to be compassionate and grant his
request. Thus he humbly submitted his desire. (Cc. di-ll,
7.54)
n yha sannys-gohi, ihmi jni
more anugraha kara nimantraa mni'

"My dear Lord, I know that You never mix with other
sannyss, but please be merciful unto me and accept my
invitation."
An crya or great personality of the Vaiava school is very
strict in his principles, but although he is as hard as a
thunderbolt, sometimes he is as soft as a rose. Thus actually
he is independent. He follows all the rules and regulations
strictly, but sometimes he slackens this policy. It was known
that Lord Caitanya never mixed with the Myvd
sannyss, yet He conceded to the request of the brhmaa,
as stated in the next verse. (Cc. di-ll, 7.55)
prabhu hsi' nimantrana kaila agkra
sannysre kp lgi' e bhag thra
"Lord Caitanya smiled and accepted the invitation of the
brhmaa. He made this gesture to show His mercy to the
Myvd sannyss."
Tapana Mira and Candraekhara appealed to the lotus feet
of the Lord regarding their grief at the criticism of Him by
the sannyss in Benares. Caitanya Mahprabhu merely
smiled, yet He wanted to fulfill the desires of His devotees,
and the opportunity came when the brhmaa came to
request Him to accept his invitation to be present in the

midst of the other sannyss. This coincidence was made


possible by the omnipotency of the Lord. (Cc. di-lil, 7.56)

r1a Kavirja Gosvm has said that the ghasthabrhmana came and invited r Caitanya Mahprabhu to
accept his invitation to attend that sannys assembly he
had invited to his house. That ghastha-brhmaa requested
Mahprabhu very humbly to attend that assembly because
he knew it very well that Mahprabhu never mixed with
other sannyss, that means Myvd sannyss. He
requested Mahprabhu to please be merciful unto him and
accept his invitation.
This is Mahprabhu's own will. Mahprabhu is the Supreme
Personality of Godhead, Ka. He is nondifferent from
Ka, He is Ka Himself, He is all powerful. He has the
supreme will. So by His supreme will this assembly of
sannyss was arranged. Because previously it was
mentioned that Mahprabhu's dear followers, bhaktas,
devotees, Tapana Mira and Candraekhara were very much
shocked at hearing the criticism of rmn Mahprabhu by
the Myvd sannyss in Benares. They told Mahprabhu
how the Myvd sannyss headed by Praknanda
Sarasvat were criticising rmn Mahprabhu, which was
very, very unbearable and intolerable on their part.

Mahprabhu at that time only smiled, He did not say


anything but He wanted to fulfill the desires of the
devotees. Therefore this opportunity was there when the
brhmaa came to request Him to accept his invitation to be
present with the Myvdi sannyss.
Myvds are the Greatest Offenders
This is considered only possible by the omnipotency of the
Lord. That means the sannys assembly was arranged by
the will of r Caitanya Mahprabhu because thereby r
Caitanya Mahprabhu could display His causeless mercy to
one and all. Mahprabhu has said that the Myvds are
the greatest offenders at the lotus feet of Kamyvdi
ke apardh, because the Myvd sannyss are
thinking themselves as the Lord, one with the Lord. They
have thereby committed a great offence. They cannot be
delivered because they have committed such a great
offence, ke apardh. The ultimate destination of such
Myvd sannyss is that of sthvara, they get the bodies
of trees and mountains. Such a destination. Hence these
Myvds cannot be delivered.
Mahprabhu's Mercy Is Required
Mahprabhu has also strictly prohibited us to associate with
Myvds and listen to their philosophy. Myvd-bhya
unile haya sarva-naif someone listens to the Myvd

philosophy, he will be doomed. His bhakti-vtti will be


finished totally. How can these Myvds be delivered
unless rmn Mahprabhu showers His mercy on them?
Only rmn Mahprabhu's mercy is required for that,
otherwise they cannot be delivered. Mahprabhu came to
shower mercy unto one and all, to deliver one and all,
without the exception of anyone. Adbhuta-vadnya,
adbhuta-krunya, adbhuta-audryaMahprabhu is
wonderfully munificent, wonderfully merciful and
wonderfully magnanimous! Therefore Mahprabhu had
showered His mercy to all animate and inanimate objects.
Why would these Myvds be deprived of the mercy of
KaGaurga Mahprabhu? Therefore in order to
shower His mercy upon them, Mahprabhu stopped at Ki
and tolerated their criticism and smiled. That criticism was
very, very intolerable to His followers, His devotees. They
were very sad, so in order to give them pleasure,
Mahprabhu wanted to defeat the Myvd philosophy.
Thus the assembly was arranged.
pasiddhntas Should Be Defeated
Thereby Mahprabhu has taught us that all pasiddhntas
(bogus philosophies) should be defeated and the Vaiava
philosophy should be established. A Vaiava crya does
this. Mahprabhu was playing the role of an crya. A

Vaiava crya goes out, travels throughout the world,


preaches this Vaiava philosophy, defeats all bogus
philosophies and establishes the Vaiava philosophy. That
is a Vaiava crya. This is Mahprabhu's principle and
Mahprabhu has shown this by example.
The assembly was arranged so Mahprabhu would go there
and debate with the Myvd sannyss. Then
Mahprabhu will condemn their philosophy, defeat them
with the Vaiava philosophy and convert all the Myvd
sannyss into Vaiavas. At the end they will all chant Hare
Ka and dance with Mahprabhu. This is Mahprabhu's
causeless mercy, otherwise these Myvd sannyss
cannot be delivered. This is Mahprabhu's wonderful mercy.
Ka's Will Is Supreme
Mahprabhu is the Supreme Personality of Godhead, He is
Ka Himself. Ka is all powerful and omnipotent
parsya aktir vividhaiva ryate. The Supreme Personality
of Godhead, the Supreme Lord has unlimited energies. One
of these energies is iccha-aktiwill power and another is
kpa-aktimerciful power. Whatever the Supreme
Personality of Godhead wills must take place. He is
Supremely powerful, He has the supreme will and He is
Supreme in all respect. The will of the Supreme Personality
of Godhead Ka is Supreme. Only His will will be

executed, even the will of Lord Balarma is not executed.


The will of Ka is executed because He has the supreme
will, He is Supreme in all respects. As for example Lord
Balarma wanted to give their sister Subhadr to
Duryodhana. When Balarma revealed this to Ka, Ka
being the younger brother did not say anything, but Ka
did not want this. He wanted Subhadr to be given to
Arjuna, not to Duryodhana, but He did not say anything.
Lord Balarma expressed this thing, but Ka did not say
anything. When the older brother speaks, the younger
brother remains silent. But it was Ka's will that Subhadr
should be handed over for marriage to Arjuna and that will
was fulfilled. He has the supreme will, that will power is so
powerful, it is Supreme. Even Lord Balarma's will is not
fulfilled.
Kp-akti Acts Independently
It is said that the Supreme Lord's kp-akti, that merciful
energy, is subordinate to His iccha-akti, willing power, but
here in the case of rmn Mahprabhu it is the reverse. His
kp-akti is not subordinate to His iccha-akti. Mahprabhu
has granted this independence to His kp-akti not to
remain under His iccha-akti. This is wonderful! Mahprabhu
would not have distributed His prema, the most confidential
secret, to one and all indiscriminately, if He had not given

this independence to His kp-akti. Therefore


Mahprabhu's kp, Mahprabhu's mercy is so wonderful,
adbhuta-krunya. Thereby He has become adbhutavadnyawonderfully munificent, because His kp-akti
acted independently, not waiting for the direction of His
iccha-akti. His kp-akti acted independently; thereby
Mahprabhu has shown His wonderful munificence.
Indiscriminately He distributed His hidden treasure, prema,
to one and all. Even these Myvds who are not accepted,
they also attained it. They do not deserve to get it, but they
attained it. This was Mahprabhu's wonderfully munificent
act. Thereby His kp-akti acted independently.
Mahprabhu gave Her independence. He told Her, "You may
act independently, You may give Me to anyone You like. I
grant You full independence." Therefore His kp-akti is
now very powerful. His kp-akti became very powerful
and She was very glad.
His kp-akti was distributing love of God, love of Ka,
ka-prema. Ka Himself had not given prema when He
came five thousand years ago in His own svrupa as Ka.
In any incarnation Ka has not given prema, but when He
came as Gaurga Mahprabhu He distributed it freely,
indiscriminately, giving full independence to His kp-akti.
That is rmati Rdhr's kp.

Rdhr Is Ka's Guru


Here Mahprabhu shows how He is under rmat
Rdhr. Here, there, and everywhere Rdhr gives
the order to distribute this prema (love) to one and all.
Rdhr orderska-nma prema-dhana. Distribute
this ka-nma prema, this prema, this love through nma,
through the holy name to one and all, indiscriminately!
Rdhr is so merciful. This is Rdhrn's order. So it is
indicated that Ka is subordinate to Rdhr. It is said
that Ka is the d-guru. The guru-parampara begins from
Ka, but it is indicated here that the guru of Ka is
Rdhr:
rdhikra prema-guru, ami-iya naa
sad m nn ntye ncya udbhaa
"The love of Rdhik is My teacher, and I am Her dancing
pupil. Her prema makes Me dance various novel dances."
(Cc. di 4.124)
In these loving affairs Rdhr is my guru. I am Her
disciple. I am dancing as My guru directsami-iya naa.
Naa means dancer. So in this loving affair, in this
distribution of prema, Rdhr is My guru, I am Her
disciple. I am just dancing according to Her direction, as My

guru directs. This is Rdhr's order to distribute this


prema through the name.
Hare Ka Hare Ka Ka Ka Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
Chanting this name, this nma-prema, distributing the nmaprema to one and all indiscriminately. Here this kp-akti is
independent, it is not under the iccha-aktiwill-power. It is
independent now, it is in reverse.
Caitanya's kp-akti is so powerful. It is very difficult to
express all these things in English. You should understand
that it is a very subtle philosophy. Mahprabhu has come to
distribute prema to one and all indiscriminately because He
is adbhuta-vadnyaa wonderfully munificent incarnation.
Mahprabhu Showers His Mercy on Rascals
He is here now in Ki, to shower His mercy on these rascals,
these Myvds. These Myvds, who are great
offenders at the lotus feet of Ka, cannot be delivered at
all. Mahprabhu is even merciful to such rascals, such
offenders. This is what is indicated here!
Then later on there will be a description by rla Kavirja
Gosvm of how rmn Mahprabhu went there and sat at
such a place where people wash their feet. He will not go to
the pandal where all the Myvd sannyss are sitting.

Praknanda Sarasvat and his followers would come and


request Him to come to the pandal. There will be a
discussion, conversation why He was chanting and dancing
as a sannys and not studying Vednta.
Mahprabhu gives His answer. He will condemn them. He
will defeat one after another all of the Myvd sannyss
and all of the stras* they have, and establish pure bhaktisiddhnta. Thereby He would shower His mercy upon these
Myvd sannyss, so that at the end all the Myvd
sannyss were greatly satisfied and charmed by what
Mahprabhu had said. They admit that it is correct and that
akarcrya's philosophy, the Myvd philosophy, is not
correct.
They will also beg excuse at the lotus feet of Caitanya
Mahprabhu because they had criticised Him, thereby they
had committed an offence at His lotus feet. Mahprabhu is
wonderfully merciful, so He excused them and showered His
mercy upon them. All of them were converted into
Vaiavas and all of them chanted:
Hare Ka Hare Ka Ka Ka Hare Hare
Hare Rma Hare Rma Rama Rma Hare Hare.
GaurgaThe Best of All Incarnations

They all chant and dance with rmn Mahprabhu, such a


scene will be there. This is His wonderful mercy, the mercy
of rmn Mahprabhu.
avatra sra, gaura-avatra
kena n bhajili t're
kari' nre vsa, gela n piysa
pana karama phere*
So it is said, avatra sra, gaura-avatra kena n bhajili
t'regaura-avatra, the incarnation of Gaurga, is the best
of all incarnations. Why are you not doing the bhajana of
Gaurga Mahprabhu? Can you do bhajana? Kar' nre vsa,
gela na piysa, pana karama phereyou are in the midst of
the water. Water, water everywhere, but not a drop to
drink. You are such an unfortunate person, you are in an
ocean of water, but you are so thirsty you cannot quench
your thirstkar' nre vsa, gela n piysa, pana karama
phere. Mahprabhu is distributing this prema, this flow of
prema is a flood, it is an inundation. Everyone is drowning in
this flood, this inundation, but these rascals, these
Myvds cannot inundate, they cannot quench their
thirstkar' nre vsa, gela n piysa, pana karama phere.
The Flood of Prema

They are so unfortunate, still Mahprabhu showered His


mercy upon them. Now they merge themselves into this
inundation, this flood of prema. This is the wonderful mercy
of rmn Mahprabhu. He is wonderfully munificent. The
incarnation of rmn Mahprabhugaura-avatrais the
best of all the incarnations. One and all should come to the
fold of rmn Mahprabhu, whatever one may be. If one
never comes to this fold, one cannot get this prema. He may
get something else, he may go even to Vaikuntha, the
opulent platform, but he cannot get prema unless he comes
to the fold of rmn Mahprabhu. That is the ultimate
thing. So one and all, everyone, should come to the fold of
Mahprabhu, and when Mahprabhu was present here He
had done so, by distributing His prema, showering His mercy
upon these great offenders, the Myvds.
TAS 1: Td Api Suncena
Chapter one - Td Api Suncena
"Lower than the Straw in the Street"
se vipra jnena prabhu n y'na k'ra ghare
thra preraya tre atygraha kare
"The brhmaa knew that Lord Caitanya Mahprabhu never
went to anyone else's house, yet due to inspiration from the

Lord he earnestly requested Him to accept this invitation."


(Cc. di 7.57)
ra dine gel prabhu se vipra-bhavane
dekhilena, vasiychena sannysra gae
"The next day, when Lord r Caitanya Mahprabhu went to
the house of that brhmaa, He saw all the sannyss of
Benares sitting there." (Cc. di 7.58)
sab namaskari' gel pda-praklane
pda praklana kari vasil sei sthne
"As soon as r Caitanya Mahprabhu saw the sannyss He
immediately offered obeisance, and then He went to wash
His feet. After washing His feet, He sat down by the place
where He had done so."
By offering His obeisances to the Myvd sannyss, r
Caitanya Mahprabhu very clearly exhibited His humbleness
to everyone. Vaiavas must not be disrespectful to anyone,
to say nothing of a sannys. r Caitanya Mahprabhu
teaches, amnin mna-dena: one should always be
respectful to others but should not demand respect for
himself. A sannys should always walk barefoot, and
therefore when he enters a temple or a society of devotees
he should first wash his feet and then sit down in a proper
place. In India it is still the prevalent custom that one put his

shoes in a specified place and then enter the temple


barefoot after washing his feet. r Caitanya Mahprabhu is
an ideal crya, and those who follow in His footsteps
should practice the methods of devotional life that He
teaches us. (Cc. di 7.59)
vasiy karil kichu aivarya praka
mahtejomaya vapu koi-srybhsa
"After sitting on the ground, Caitanya Mahprabhu
exhibited His mystic power by manifesting an effulgence as
brilliant as the illumination of millions of suns."
r Caitanya Mahprabhu, as the Supreme Personality of
Godhead Ka, is full of all potencies. Therefore it is not
remarkable for Him to manifest the illumination of millions
of suns. Lord r Ka is known as Yogevara, the master
of all mystic powers. r Ka Caitanya Mahprabhu is
Lord Ka Himself; therefore He can exhibit any mystic
power. (Cc. di 7.60)
prabhve karila saba sannysra mana
uhila sannys saba chiy sana
"When the sannyss saw the brilliant illumination of the
body of r Caitanya Mahprabhu, their minds were
attracted, and they all immediately gave up their sitting
places and stood in respect."

To draw the attention of common men, sometimes saintly


persons, cryas and teachers exhibit extraordinary
opulences. This is necessary to attract the attention of fools,
but a saintly person should not misuse such power for
personal sense gratification like false saints who declare
themselves to be God. Even a magician can exhibit
extraordinary feats which are not understandable to
common men, but this does not mean that the magician is
God. It is a most sinful activity to attract attention by
exhibiting mystic powers and utilizing this opportunity to
declare oneself to be God. A real saintly person never
declares himself to be God but always places himself in the
position of a servant of God. For a servant of God there is no
need to exhibit mystic powers, and he does not like to do so,
but on behalf of the Supreme Personality of Godhead a
humble servant of God performs his activities in such a
wonderful way that no common man can dare try to act like
him. Yet a saintly person never takes credit for such actions
because he knows very well that when wonderful things are
done on his behalf by the grace of the Supreme Lord, all
credit goes to the master and not to the servant. (Cc. di
7.61)

Previously it was said that; "Lord Caitanya smiled and


accepted that invitation of that brhmaa. He made this
gesture to show His mercy to the Myvd sannyss."
Mahprabhu stopped at Ki to teach the Myvd
sannyss a great lesson. At that time in Ki there were
many mah-myvd sannyss led by Praknanda
Sarasvat and they were declaring themselves to be God.
They were very influential. They were very puffed up and
not humble. They thought that they were the only persons
who knew Vednta. They would say, "It is the duty of a
sannys to study Vednta and meditate. It is not the activity
of a sannys to chant and dance in the public street."
When Mahprabhu went to Benares He was a sannys and
he was chanting and dancing with His devotees. Therefore
the Myvd sannyss criticised Mahprabhu
sannysnma-mtra, mah-indrajl!
kpure n vikbe tra bhvakli
They said, "He is not a real sannys, He is a sannys by
name only! He is a magician, a great magician. Indrajl,
kpure n vikbe tra bhvakli. But here in Kaipura,
this Ki-Benares, He cannot sell His magic because we are
great sannyss here."

They were very influential. Therefore when the followers of


Mahprabhu heard these criticisms, they could not tolerate
it. It was intolerable. So amongst them were Candraekhara
and Tapana Mira. They were the followers of rmn
Mahprabhudevotees of rmn Mahprabhu. They could
not tolerate the criticism by these Myvd sannyss. So
they went to Mahprabhu and told him, "These Myvd
sannyss headed by Praknanda Sarasvat are criticizing
you." First Mahprabhu smiled, He did not say anything. It is
personal criticismtolerate it. If someone personally
criticisestolerate it! But one cannot tolerate the criticism
or blaspheming of a Vaiava (sdhu, guru, Vaiava).
Mahprabhu tolerated it, but it was intolerable on the part
of Tapana Mira and Candraekhara. Therefore Mahprabhu
thought of a way to please them. Mahprabhu is the
Supreme Personality of Godhead. He is Supreme in all
respect. He has the supreme will. So by His will, such an
assembly of sannyss was arranged. The brhmaa
arranged that the assembly of sannyss was to be in his
house and Mahprabhu was invited.
Mahprabhu would not go to any assembly, especially not to
an assembly of Myvd sannyss! Mahprabhu would
never mix with them. That brhmaa knew it. So that
brhmaa said, "I know usually you do not go, but will You
accept this invitation? Please come!" That assembly was

arranged by the will of Mahprabhu, so Mahprabhu smiled


and accepted it.
The next day Mahprabhu went there and saw that there
was a great pandal erected and many Myvd sannyss
were there. Mahprabhu first paid His obeisances when He
entered. Then He went to the place where people wash their
feet. He washed His feet and sat down there. He did not go
to the pandal where the Myvd sannyss were sitting.
Amnin Mnadena
sab namaskari' gel pda-praklane
pda praklana kari vasil sei sthne
"As soon as r Caitanya Mahprabhu saw the sannyss He
immediately offered obeisances, and then He went to wash
His feet. After washing His feet, He sat down by the place
where He had done so." (Cc. di 7.59)
He sat down where the people would wash their feet. He did
not go to that erected pandal and sit there. Why did He do
that?
In the purport rla Prabhupda has explained that this is
how Mahprabhu teaches His humility to everyone. He paid
obeisances to the Myvd sannyss. Mahprabhu has
said, myvd ke apardh, myvdi-bhya unile
haya sarva-na. These Myvds are great offenders at

the lotus feet of Ka because they are declaring


themselves as God. Ka is the only Supreme Lord. Kas
tu bhagavan svaya Ka is Bhagavan. No one else is
Bhagavan. Myvd sannyss declare themselves to be
God. They are great offendersmyvd ke apardh,
myvdi-bhya unile haya sarva-na. Do not associate
with such Myvds. Do not listen to their philosophy
otherwise you will be doomed.
Although Mahprabhu is Ka Himself, the Supreme
Personality of Godhead, still He paid His obeisances to the
sannyss. This is Mahprabhu acting as an ideal teacher.
Here rla Prabhupda has said that rmn Caitanya
Mahprabhu very clearly exhibited His humbleness to
everyone.
The Most Important Teaching
td api suncena
taror api sahiun
amnin mnadena
krtanya sad hari
"One should chant the holy name of the Lord in a humble
state of mind, thinking oneself lower than the straw in the
street; one should be more tolerant than a tree, devoid of all
sense of false prestige, and should be ready to offer all

respect to others. In such a state of mind one can chant the


holy name of the Lord constantly." (r r Siksaka,
verse 3)
This is the most important teaching of rmn Mahprabhu!
rla Kavirja Gosvm has said, "Make a garland of this
verse and place it around your neck. Then do hari-bhajana."
td api suncena
taror api sahiuna
amnin mnadena
krtanya sad hari
Otherwise you cannot do hari-bhajana! No hari-bhajana. This
is Mahprabhu's most important teaching. Mahprabhu
Himself was practising and teaching that in His life. He was
not just theoretically speaking. Although Mahprabhu is the
Supreme Personality of Godhead, He paid obeisances to the
sannyss and sat down where the people used to wash
their feet! He exhibited His humility! This is needed.
The ideal Teacher
Also there is another point here; sarvrdhya sarva-pjya
Ka. Ka is to be worshiped by one and all. Ka is to
be paid obeisancesmad-yj m namaskuru. Ka said
that in Bhagavat-gt, in the ninth chapter. M

namaskurupay obeisances to Me! Ka is to be paid


obeisances and Ka is to be worshipedsarvrdhya
sarva-pjya. But here Ka Himself is paying obeisances
because He has come now as a devotee! Although He is the
Supreme Personality of Godhead Ka Himself, He has
come as a devotee, (not as the Supreme Personality of
Godhead). He has come to teach the general people, to
teach one and all by His own example, the ideal teacher, the
ideal crya. One who teaches by his own example, he is an
crya! One who teaches by his own example, never speaks
only theoretically! He also teaches by his own example.
cinoti ya strrtham cre sthpayaty api
svayam carate yasmd cryas tena krtita
(Vyu Pura)
This is the definition of an crya. One who knows stratattva very well, does not only know it theoretically but also
practices it! He himself practises that in his life and teaches
others. He is an crya! Mahprabhu is an ideal crya.
Mahprabhu is acting as an ideal crya. rla Prabhupda
said this. As an ideal crya, He is teaching practically. He
Himself is practising in His own life. He never spoke only
theoretically!
Pay Respect to One and All

Therefore He paid obeisances to one and a1ltd api


suncena. He is teaching that one should think oneself more
insignificant than a blade of straw in the street. He sat down
there, at the place where people wash their feet. He never
went to the pandal, thereby td api suncena. His
humbleness is His teaching by His practical dealings.
Amnin mnadenado not demand respect, pay respect to
one and all, that is His teaching. Teaching practically is
Vaiava etiquette. A Vaiava must not be disrespectful to
anyone, to say nothing of a sannys. r Caitanya
Mahprabhu teaches amnina mnadena, one should always
be respectful to others, but should not demand respect for
himself. Mahprabhu was teaching that practically. Ka
adhina jni, Ka is there in the heart of every living
entity as the Paramtm. To pay obeisances meansKa
says, m namaskurupay obeisances to Me. So obeisances
are paid only to Ka. Ka is there in the heart of every
living entity as Paramtm and we pay obeisances, then
what harm is there? Obeisances are never paid to the body.
Obeisances are paid to the Paramtm. If you pay
obeisances, what harm is there? Amnin mnadena,
Mahprabhu teaches this. Mahprabhu paid His obeisances
to the Myvdi sannyssmyvdi ke apardh,
those who are offenders at the lotus feet of Ka. This is
Mahaprabhu's own statement! Then why did He pay His

obeisances? Because He teaches by His example! A sannysi


should be like this. rla Prabhupda has said, "Vaiavas
must not be disrespectful to anyone, to say nothing of a
sannysi." Vaiavas know this tattva, that Ka is there as
the Paramtm in everyone's heart. A Vaiava sannys or
a Vaiava pays his obeisances to one and all because
obeisances are paid only to Ka as the Paramtm, not to
the body. What harm is there? This is our Vaiava etiquette.
So we always say:
vch-kalpatarubhya ca
kp-sindhubhya eva ca
patitn pvanebhyo
vaiavebhyo namo nama
"I offer my respectful obeisances unto all the Vaiava
devotees of the Lord. They are just like desire trees who can
fulfill the desires of everyone, and they are full of
compassion for the fallen conditioned souls."
Pay Obeisances to All Vaiavas
We pay obeisances to all the Vaiavas, whether they are
senior or junior. This is Vaiava etiquette. As soon as you
rise, early in the morning from your bedyou are a
Vaiava, your wife is a Vaiavi also, so pay your
obeisances to your wife. What is the harm? Is there any

harm? Pay obeisances to the Paramtm! A Vaiava should


be paid obeisances. He may be senior or junior. We pay
respects to all.
This is amnin mnadena. Why did Mahaprabhu pay
obeisances to the Mayavadi sannyss? Mahaprabhu has
said, myavadi ke apardh. The Mayvds are great
offenders at the lotus feet of Ka. Why did He pay
obeisances? Because He is teaching! Here rla Prabhupda
has said, "A Vaiava must not be disrespectful to anyone,
to say nothing of a sannys." Obeisances are paid only to
the Paramtm, not to the body. What harm is there?
We have this practical teaching, that one who is a real sdhu,
a saintly person, he pays obeisances to one and all. Because
he is never paying obeisances to the body, he is paying
obeisances to the ParamtmKa adhina jni. In
practical teaching, we pay obeisances to those who are
superior to us publicly. We never pay obeisances to those
who are juniors publicly, but in the mind we pay them
obeisances. A real sdhu, a saintly person, does this. Before
you have paid obeisances to him, he has already paid his
obeisances to you in his mind. This is a real saintly person.
Mahprabhu publicly paid His obeisances to the Myvds
because they are sannyss anyhow. Prabhupda has said,
"A Vaiava must not disrespect anyone to say nothing of a

sannys." This is amnin mnadena. Mahprabhu is


teaching that, He is exhibiting that, so there is no harm, no
harm!
When you write a letter to someone and he is a Vaiava
what do you write? Please accept my humble obeisances!
This is Vaiava etiquette! Whoever he may be, senior or
junior, pay your obeisances. What is the harm? This is our
Vaiava etiquette, baba!
This is Mahprabhu's teaching. rla Prabhupda has said,
"Those who follow in the foodsteps of Mahprabhu should
practise the methods of devotional life that He teaches us."
So you must do it!
TAS 2: Taror Api Sahiun
Chapter two - Taror api sahiun
"As Tolerant as a Tree"
ka-riktha cyuta sthnt
kipto baddha ca atrubhi
jtibhi ca parityakto
ytanm anuypita
guru bhartsita apto
jahau satya na suvrata

chalair ukto may dharmo


nya tyajati satya-vk
"Although bereft of his riches, fallen from his original
position, defeated and arrested by his enemies, rebuked and
deserted by his relatives and friends, although suffering the
pain of being bound and although rebuked and cursed by his
spiritual master, Bali Mahrja, being fixed in his vow, did
not give up his truthfulness. It was certainly with pretention
that I spoke about religious principles, but he did not give up
religious principles, for he is true to his word."
Bali Mahrja passed the severe test put before him by the
Supreme Personality of Godhead. This is further proof of the
Lord's mercy toward His devotee. The Supreme Personality
of Godhead sometimes puts a devotee to severe tests that
are almost unbearable. One could hardly even live under the
conditions forced upon Bali Mahrja. That Bali Mahrja
endured all these severe tests and austerities is the mercy of
the Supreme Lord. The Lord certainly appreciates the
devotee's forbearance, and it is recorded for the future
glorification of the devotee. This was not an ordinary test.
As described in this verse, hardly anyone could survive such
a test, but for the future glorification of Bali Mahrja, one
of the mahjanas, the Supreme Personality of Godhead not
only tested him but also gave him the strength to tolerate

such adversity. The Lord is so kind to His devotee that when


severely testing him the Lord gives him the necessary
strength to be tolerant and continue to remain a glorious
devotee.
(rmad-Bhagavatam 8.22.29-30)
The Severe Test
The Supreme Lord Himself says, "This is a test." Bali
Mahrja had a very elevated position in the material world.
He had conquered the three worlds, he was in possession of
all the opulence, riches and wealth available in the three
worlds, but he became bereft of all his riches. He fell down
from his original position. He was defeated, arrested by his
enemies, rebuked and deserted by his relatives and friends.
He received so much suffering and so much pain. He was
bound up with the varua-pa [the ropes of Varuna]. He
was rebuked and cursed by his spiritual master, but still he
did not give up his truthfulness. He did not break his
promise. He promised that, "I must give three paces of land
to the Supreme Lord." Vmanadeva, who was a dwarf in
size, had very small footsteps and very small feet. He asked
for three steps of land to place His feet upon, but He as the
Supreme Personality of Godhead, expanded Himself and
became so great. With two feet He occupied all the
landspace, everything in the three worlds. He took away all

the possessions that Bali had possessed in the three worlds.


With two footsteps He took it, finished! Bali became bereft
of everything. That means the Supreme Lord tried to prove
Bali was not truthful, "Bali cannot keep up his promise." But
Bali was fixed. Then the Lord said, "Alright, now I have taken
away everything with two steps. Is there any land or place
you can give for my third footstep?" Bali said, "I have
nothing, nothing to give for the third footstep." But the
Lord said, "If you can give me a place, I can place my third
footstep."
Bali had received mercykp-siddhifrom his
grandfather, Prahlda Mahrja, who is a mah-bhgavata, a
great devotee. So pure intelligence came. He thought, "I
have given everything. The Supreme Lord has taken away
everything from me, all my possessions, all my opulence and
all my riches, but I have not given myself." So he offered his
head and said, "Place the third footstep here." That means
complete dedication. Complete unconditional surrender.
That is the test.
When there is complete dedication, complete surrender, he
will become bereft of everything. There is nothing, there is
no one. Bereft of his friends, relatives, no riches and no
strength. So who is there? Only the Supreme Lord is there.
So he will take shelter. That is the test. Bali passed that test.

His spiritual master ukrcrya cursed him, "You cannot


keep up your promise. You will be proved untruthful. You
will go to hell and suffer there!" But Bali Mahrja tolerated
all these things. "Alright, let me have this suffering, let me
go to hell and suffer there, but I cannot give up my promise.
I cannot be untruthful. I must keep up my promise at any
cost."
He completely surrendered by offering his head, thus he did
not give up his truthfulness. The Supreme Lord admits that it
was certainly the pretention that he spoke about religious
principles but he did not give up religious principles, for he
is true to his word. He is past the test.
chalayasi vikramae balim adbhuta-vmana
pada-nakha-nra-janita-jana-pvana
keava dhta-vmana-rpa jaya jagada hare
"O Keava! O Lord of the universe! O Lord Hari, who have
assumed the form of a dwarf brhmaa! All glories to You! O
wonderful dwarf, by Your massive footsteps You deceive
King Bali, and by the Ganges water that has emanated from
the nails of Your lotus feet, You deliver all living beings
within this world." This verse is from the r Davatrastotra, which is found in the Gt-govinda of Jayadeva
Gosvm

The Supreme Lord pretended, but Bali Mahrja did not give
up his principle, he was true to his word. He tolerated all
these things, all rebukes, all sufferings, all pain and all
insults. He tolerated everything. He received such strength
to tolerate. One should have the strength to tolerate all this.
Therefore Mahprabhu's teaching is:
td api suncena
taror api sahiun
amnin mnadena
krtanya sad hari
Do hari-bhajana without duplicitynikapaa-bhajana.
Bhajana should be done without duplicity. No duplicity
should be there. One should have a simple heart, a pure
heart. That will be tested. Ka knows the heart, He is
there in your heart. Ka knows what bhva (intention) is
there in your heart. He will put you to the test, a very severe
test.
Are you a pretentious person? Just pretending? Is there
duplicity in your heart or do you have a simple heart? What
intention do you have? What desire do you have? Do you
really want Ka? Or do you have some other desires?
Desire for material enjoyment? Desire for liberation? That
will be tested!

Uttama-bhaktiPure Bhakti
anybhilit-nya
jna-karmdy-anvtam
nuklyena knulana bhaktir uttam
"One should render transcendental loving service to the
Supreme Lord Ka favourably and without desire for
material profit or gain through fruitive activities or
philosophical speculation. That is called pure devotional
service."
(Bhakti-rasmta-sindhu, Prva-vibhaga 1.11)
This is uttama-bhakti, pure bhakti, no other intention, no
other desire is there. No desire for material enjoyment, no
desire for liberation. Only to serve the lotus feet of the Lord
and to give Him pleasure.
'I never ask for anything for my own pleasure, for my own
enjoyment, for my own name, fame, prestige, my own
adoration or my own honour. I do not want that.' That will
be tested. That test was there for Bali. Bali passed this test.
One who passes this test, gets the mercy of the Lord. The
Lord will test you and the Lord gives strength to tolerate it.
As described in this verse, hardly anyone could survive such

a test, but for the future glorification of Bali Mahrja, one


of the mahjanas, the Supreme Personality of Godhead not
only tested him, but also gave him the strength to tolerate
such adversity. Mahprabhu has said, taror api sahiun. Be
as tolerant as a tree! How can you do hari-bhajana if you
have no tolerance? That will be tested.
Bali was tested. This was not an ordinary test, it was a very
severe test. No one could have survived, but he survived. He
tolerated!
The Power of Tolerance
Take the example of Haridsa hkura. Such persecution!
The pads (atheists) dragged him through 22 bazaars
and they were whipping him at the same time. They beat
him severely. Anyone else would have died, they could not
have survived. His flesh came out, he was badly wounded!
Those who were looking, could not tolerate to see such
severe persecution. They cried and said, "Alas, alas!" But
Haridsa hkura tolerated it. He was chanting very loudly:
Hare Ka Hare Ka Ka Ka Hare Hare
Hare Rma Hare Rma Rma Rma Hare Hare
khaa khaa hai' deha yadi jaya pra
tabu mi vadane n chi hari-nma

"Let my life go away. Let my body be torn into pieces,


crushed into pieces, whatever may be, I will never give up
this holy name." (Caitanya Bhagavata di 16.94)
Haridsa hkura said this and he did not give up the holy
name. He was chanting and he tolerated. He had the power
of tolerance. Ka gives it. Ka is so kind to His devotee
that according to how severe the test is, the Lord gives him
the necessary strength to be tolerant and continue to
remain a glorious devotee. Those who do this hari-bhajana
without duplicity will receive the strength of tolerance.
Those who do not do bhajana, cannot tolerate. They are very
intolerant. One word they cannot tolerate. What to speak of
anything else. Insult will come, your enemies will rebuke
you, your enemies will call you all bad names. How can you
tolerate it? By serving the lotus feet of Ka.
This material world is such a world, duhkhlayam, at every
step there is danger. A miserable place, a miserable
platform, there is so much misery and suffering here. In
spite of all suffering, miseries, insults, honour, dishonour,
one should be equal;
sama atrau ca mitre ca
tath mnpamnayo
toa-sukha-dukheu

sama saga-vivarjita
tulya-nind-stutir maun
santuo yena kenacit
aniketa sthira-matir
bhaktimn me priyo nara
(Bhagavad-gt 12.18-19)
One who is equal in favourable and unfavourable conditions,
when praised, or dishonoured and who is not disturbed
under these circumstances, passes the test. He is tulya, he is
equal with his friends and with his enemies. It is said; if your
enemy is a very great enemy and if that enemy comes to
your house, what will you do? "O my enemy has come to my
house, now I have the opportunity, I must kill him." You may
be thinking like that, but one who is a real gentleman, a real
devotee, a Vaiava, never thinks like that. He pays all
respects to his enemy, he gives them all good treatment,
then the enemy's heart will be changed and he thinks, "Yes, I
have developed such enmity."
Only One Attachment!
There is the story of Santana Gosvm. Santana Gosvm
bribed the jail keeper so that he could get out of the
jailhouse. He had no other way of getting out. Rupa

Gosvm had kept many gold coins for him and he had
hidden them! He wrote a letter to Santana Gosvm which
was written in an indirect way. It had a lyrical meaning, no
one could understand what the letter said, but Santana
Gosvm could understand the secret meaning of the letter.
So he acted accordingly. Somehow or other Santana
Gosvm was placed into prison. He had given up his
ministership. He had such an elevated position and so much
opulence. He gave up everything for the service to the
Supreme Personality of Godhead. This is a test. Are you
really attracted to this material position with all of it's name,
fame, adoration, opulence, riches and enjoyment? Or do you
have no attachment? Only one attachment should have been
developed towards the lotus feet of Ka!
na dhana na jana na sundar
kavit v jagad-a kmaye
mama janmani janmanvare
bhavatd bhaktir ahaituk tvayi
"O almighty Lord, I have no desire to accumulate wealth, nor
do I desire beautiful women, nor do I want any number of
followers. I only want Your causeless devotional service,
birth after birth." (r r Sikaka, verse 4)

That is Mahprabhu's teaching; to have no desire. 'No, I have


no desire for material wealth, nor do I desire material
followers. So many followers will come and thus praise me
and flatter me but I do not want this. Rather let all blame me
and call me all bad names.' Who wants this thing? All want
praise! When someone rebukes you, calls you ill names, can
you tolerate it? No, you cannot tolerate it. If someone
praises you"Very good, he is my friend, very good!" And
when someone calls you bad names, you become so angry!
Isn't it? Such intolerance.
Tolerate Everything!
If you are really eager to serve the Supreme Personality, you
can tolerate everythingbeing rebuked, called bad names,
so many sufferings and miseries. Haridsa hkura and
Santana Gosvm tolerated. Santana Gosvm took leave
on the plea that he was sick. "I am sick," he said. "Yes, I have
to serve the lotus feet of Ka, the lotus feet of
Mahprabhu. I must go to Mahprabhu and take shelter at
His lotus feet. But this government service is a hindrance on
my path, this ministerial position, serving the Mohammedan
government." Biphale sevinu kpaa durajana capala sukhalaba lgi're. "For a fraction of flickering happiness I have
uselessly served wicked and miserly men!" This verse is from

the song by Govinda dsa Kavirja, titled Bhajah Re Mana


r Nanda-nandana.
Why are you serving these kpaa durajana, the misers and
rascals in this material world? Are you serving them because
of your own bodily comfort and material enjoyment?
Getting a high salary, 'He is giving me so I am serving him.'
He is a rascal, he is a miserkpaa durajana. He was
serving. Many people are serving, flattering, "Yes, you are
very good, very nice, your face is good, your buttock is good,
your behavior is good, everything is good. Nobody is as
good as you, you are a great hero, you are such a powerful
person! O yes." Biphale sevinu kpaa durajana capala
sukha-laba lgi're.
Fleeting material pleasure means material enjoyment,
serving rascals and stupid persons, but you are the servant
of Ka. Ka is the only master, the eternal master, and
the jiva is the eternal servant. If you are not serving Ka
and that material boss sometimes rebukes you, sometimes
puts you in great difficulty, then you tolerate it. "Alright,
alright," you say. "Otherwise I will be dismissed from my
job." Then why not tolerate for the service of Ka? He is
the only master, the only object of love. He is sevya vastu
only to be served. Ka will put you to the test. "Do you
really want to serve Me with love and affection? So I will put

you in such a difficult situation. I will take away everything


from you and you will be insulted and admonished. How can
you serve Me? Have you developed real attachment toward
Me?" That is there in Bali Mahrja, that is the test.
Ka Is My Protector
Santana Gosvm gave up his ministerial position and he
pretended, "I am sick, I am sick." He took leave and stayed in
his house. He studied and discussed Bhgavatam in the
association of devotees, Vaiavas. The Nawab Hussain Shah
sent his physician, "Go and examine him and ascertain what
illness he has."
The royal physician came and saw that there was no illness.
Santana Gosvm was studying and discussing Bhgavatam
in the association of the devotees, Vaiavas. The royal
physician reported this to the Nawab. He said, "There is no
illness, his health is good. He is discussing the Bhgavatam."
Then Hussain Shah went himself to see Santana Gosvm's
illness. He also saw that there was no illness. He asked
Santana Gosvm, "What did you do? Are you telling lies?
Why have you taken leavemedical leave, sick leave? You
are not sick! Don't you want to serve? You and your brother
[Rupa Gosvm] have given me so much trouble. Your
brother left (Rupa Gosvm had already left his government
service to the Nawab Hussain Shah) and you are pretending

to be sicktelling lies and there is no sickness. What is your


intention? What do you want?" Then Santana Gosvm
said, "You are a king, you are a ruler, I am your servant, you
can do whatever you like with me. Whatever punishment
you want to inflict on me you may do, but I will never serve
you again. I will never go back."
He knows, he will face a severe test, he will be put into great
trouble. He knows it, still he was not afraid because he
knows, "Ka is my maintainer, Ka is my protector. No
one else is my protector, no one else is my maintainer." He
had taken complete shelter at the lotus feet of Ka and he
had full faith in it. He said, "You may inflict any punishment
you want on me." The Nawab Hussain Shah put him in jail.
"Now how to get out of this prison?" Santana Gosvm
thought. "Because my aim is to take shelter at the lotus feet
of Caitanya Mahprabhu and serve Him." Such an obstacle is
here now. He is in the prison house. How can he serve Ka
and Mahprabhu? This is a hard test.
Rupa Gosvm wrote a letter to Santana Gosvm. He had
already kept hundreds of gold coins for him. The gold coins
are to bribe the jail-keeper. He will somehow or other get
out of jail and go to Mathur-Vndavna. "Whatever is
needed to serve the lotus feet of Ka, I have to do it." This
is strong determination, firm determination. "I have to do it

even at the cost of my life. Let my life go out, I must do it!


Whatever it may be. I must do it." That is the test. It is by the
will of the Lord that all these things take place, Ka has
the supreme will.
Accordingly Santana Gosvm bribed the jail keeper and
gave him the gold coins. This jail keeper would not have
earned such an amount of money throughout his lifetime.
The jail keeper said, "O, if Hussain Shah will come to know of
this, he will cut of my head and he will kill all my family
members." But Santana Gosvm said, "Don't be afraid.
Allah, God will protect you. I helped you when I was in my
ministerial position, I helped you so much. Please help me
now. I'll go to Mecca. I'll become a daravea.* Don't be
afraid. Allah will protect you." Thus he gave him the
allurement of so many gold coins and the jail keeper
released him. "To save yourself," Santana Gosvm said,
"you will say that I died. I had this stomach upset and I went
there to the bank of the Ganges to pass stool with shakles
on my hands and legs, jumped into the Ganges and
drowned. Diedfinished!"
Pure Intelligence Comes from Ka
Thus Santana Gosvm escaped and traveled through the
jungle path to Ki. (Mahprabhu was in Ki at that time).
He took one servant with him and that servant was carrying

the gold coins. In the evening they took rest in an inn. The
inn was in the jungle where he was passing through. That
innkeeper had engaged the services of an astrologer and the
astrologer could ascertain that this person has some money.
So the innkeeper could understand that this person has
some gold coins, and he planned how to kill these two
persons that very night and take away their gold coins. Such
a severe test! A dangerous situation.
Accordingly this innkeeper prepared very delicious
foodstuffs and made nice sleeping arrangements for
Santana Gosvm and his servant. He said, "Alright, you
seem to be very tired. Take this food and then take rest. This
nice cushion is there." Santana Gosvm thought, "Why is
this person taking so much care of us? That is not good." He
had pure intelligence. One who is constantly attached to the
lotus feet of Ka has pure intelligence:
te satata-yuktn
bhajat prti-prvakam
dadmi buddhi-yoga ta
yena mm upaynti te
"To those who are constantly devoted and worship Me with
love, I give the understanding by which they can come to
Me." (Bhagavad-gt 10.10)

In the tenth chapter of Bhagavad-gt Ka has said; those


who are constantly attached to me and are engaged in doing
bhajana with love (priti), I give them pure intelligence. So
pure intelligence comes from Ka. Santana Gosvm is
such a devotee that he had developed love for Ka. He
had no other desire. His only desire was how to go and meet
Caitanya Mahprabhu and take shelter at His lotus feet. That
was one desire, he had nothing else! That is pure
intelligence.
Then he asked his servant, "Have you any money?" The
servant said, "Yes, I have the gold coins." Immediately
Santana Gosvm thought, "This innkeeper is taking care
of us and in the night he will kill us and take the gold coins."
He then asked the innkeeper, "O innkeeper, is this a
dangerous path, are there many hills? Are there dacoits
(robbers) on the way? Will you please help us to cross the
path during this nighttime?"
The innkeeper said, "Don't worry, you take rest, you seem to
be tired. You take this food and take rest. I'll help you cross
over this dense dark part of the night. Don't worry."
Only One Desire
When that servant said that he had gold coins, then
Santana Gosvm thought, "This is very dangerous!" He
had to get rid of the coins. Santana Gosvm said, "Alright,

give me the gold coins." The servant kept only one coin with
him and handed over the rest. Santana Gosvm gave the
gold coins to the innkeeper. The innkeeper was looking
amazed. "O," he said, "This night I would have killed you for
this, but you have given me the gold coins so my heart has
become completely changed."
The enemy's heart changed. Ka gives intelligence to one
who is completely surrendered to His lotus feet. He gives
intelligence how to pass this test, how to tolerate such a
dangerous situation.
During that night there came a man who helped Santana
Gosvm to cross over the dangerous situation. Such a
severe test! Such suffering you have to face and tolerate all
these things. Therefore taror api sahiun. Ka will test
you whether you have any other desires, any material
desires for enjoyments, liberation, or only one desire,
bhavatd bhaktir ahaitukhow to get the lotus feet of
Ka and serve Him. No other desire. "I do not desire
anything for myself, no enjoyment, no happiness, nothing.
In spite of all suffering, all persecution, I have to serve the
lotus feet of Ka and give him pleasure." This should be
tested. Those who are pure devotees are free from duplicity
and are always engaged in this nikapaa-bhajanabhajana

without duplicity. This is the symptom, lakaa, of such dear


devotees of the Lord.
na pramehya na mahendra-dhiya
na svabhauma na rasdhipatyam
na yoga-siddhr apunar-bhava v
mayy arpittmecchati mad vinnyat
"One who has fixed his consciousness on Me desires neither
the position or abode of Lord Brahm or Lord Indra, nor an
empire on the earth, nor sovereignty in the lower planetary
systems, nor the eightfold perfection of yoga, nor liberation
from birth and death. Such a person desires Me alone."
(rmad-Bhagavatam 11.14.14)
In the eleventh canto of the Bhgavatam Ka says to
Uddhava that the symptom of a pure devotee is that he does
not want anything.
na pramehya na mahendra-dhiya
na svabhauma na rasdhipatyam
na yoga-siddhr apunar-bhava v
mayy arpittmecchati mad vinnyat
"Uddhava, those who are completely surrendered unto Me,
My dear devotees, pure devotees, they have no desire for

material enjoyment, nor desire for liberation, they only want


to serve My lotus feet and give Me pleasure. They do not
want the position of Brahm. They do not want the position
of Indra. They do not want to be the emperor of this world.
They do not want to occupy the heavenly planets where Bali
went, nor opulence. They do not want this yoga-siddhi,
mystic perfection, they do not want liberation. They do not
want anything, they only want to serve Me and give Me
pleasure."
That will be tested. What do you really want? Do you want to
serve the lotus feet of Ka, Mahprabhu, or do you want
some material enjoymentsa good wife, a beautiful woman
to enjoy, thinking, "My wife, my son." Did you come to this
path to get a nice wife? "Yes, very nice, a wife is available
here." Ka knows the heart, baba! Ka knows what is
there in your heart. You cannot cheat Ka. He is there in
your heart. Ka will put you in a severe test. Only if you
pass this test you can get Ka. You should understand this
thing. In the Mukunda-ml-stotra it is said:
nha vande tava caraayor dvandvam advandva-heto
kumbh-pka gurum api hare nraka npanetum
ramy-rm-mdu-tanu-lat-nandane nbhirantu
bhve bhve hdaya-bhavane bhvayeya bhavantam

"O Lord, I do not want material enjoyment. I do not pray to


you for deliverence from naraka [Kumbhipka]hell. For
this purpose I am not offering prayers at Your lotus feet. I do
not want a beautiful woman that is available in heaven or to
be embraced by their soft arms. No, I do not want that. O
Lord Hari, I am not offering prayers at your lotus feet for
that! I only wantbhavatd bhaktir ahaituki tvayito serve
Your lotus feet life after life and give You pleasure. In spite
of all suffering, all difficulties, all rebukes, all insults, all
miseries, whatever may come, I have to tolerate it and serve
Your lotus feet."
na dhana na jana na sundar
kavit va jagad-a kmaye
mama janmani janmanvare
bhavatd bhaktir ahaituki tvayi
This is Mahprabhu's prayer, this is the only desire
nsth dharme na vasu-nicaye naiva kmopabhoge
yad bhvya tad bhavatu bhagavan prva-karmnurpam
etat prrthya mama bahu mata janma-janmntare 'pi
tvat-pdmbhoruha-yuga-gat nical bhaktir astu
(Mukunda-ml-stotra, verse 5)

"O Lord Hari, I do not want material opulences. I do not


want it. I have no list of desires in the subtle corner of my
heart, no desire for material enjoyment. I do not ask you to
destroy my karmic reactions. I never offer a prayer like this,
'Please destroy my karma'. No, let me have the reaction for
what I have done, my previous prarabdha-karma. the
reactions to previous actions which are presently being and
enjoyed. I do not request you and offer prayer to you,
'Please destroy my karmic reactions'. No, whatever
happiness or suffering according to my prarabdha-karma I
deserve to have, let me have it. But only one prayer I have.
What is that? Tvat-pdmbhoruha-yuga-gat nical bhaktir
astu. I only want this nical bhaktirunalloyed devotion at
Your lotus feet. This is the only prayer. I have no other
prayer."
dharmrtha-kma-mokeu necch mama kadcana
tvat-pda-pakajasydho jvita dyat mamad
"O Lord I do not want dharma, artha, kma or moka. I do
not want this. There is no need for all these four types of
muktirpya, slokya, sri, smpya. Please give me a
place at Your lotus feet. This is my only desire. Only think of
me as a speck of dust at Your lotus feet. Just give such a tiny
place as a speck of dust at Your lotus feet. I have no other
desire." (Narada-pacartra)

bhava-bandha-cchide tasyai sphaymi na muktaye


bhavn prabhur aha dsa iti yatra vilupyate
These are the words of Hanumnj. Hanumn is the ideal
servant. "O Lord, You are the deliverer from material
bondage. You can deliver anybody from material bondage,
but I do not ask for it. I do not pray for it. You are my eternal
master, I am Your eternal servant. I must maintain this
eternal relationship of servant and master, this perfect
eternal loving relationship. I have no other desire than to
become Your servant life after life, to serve Your lotus feet
with love and give You pleasure and enjoyment. I do not ask
anything for myself."
sandhy-vandana bhadram astu bhavato bho snna
tubhya namo
bho dev pitara ca tarpaa-vidhau nha kama
kamyatm
yatra kvpi niadya ydava-kulottasasya kasa-dvia
smra smram agha harmi tad ala manye kim anyena
me
(Padyval)
That devotee, who has developed unalloyed devotion at the
lotus feet of Ka, has given up all these daily activities of

chanting of the gyatri-mantra in the tri-sandhyas


morning, noon and evening. He says, "O gyatri, I pay my
obeisances unto you, let all glory come to you." He never
goes to any holy places and takes bath there. He says, "O all
holy places, I pay my obeisances to you. Let all glory come to
you but I do not want to go there." He also says, "O
demigods, forefathers, I have no time to chant your names
and offer any worship to you. I am quite unable, please
excuse me. Wherever I may be, I may be in hell, I may be
very comfortable in heaven, I may be in a deserted place, I
may be in a forest, I may be in a very dangerous place, but I
only want to constantly think of the lotus feet of Ka, who
is the killer of Kasa. Again and again and again, there is
nothing else that I want. I consider that this is enough for
me. Nothing else is required."
snna mlnam abht kriy na ca kriy sandhy ca
vandybhavad
veda khedam avpa stra-paal sampitnta-sphua
dharmo-marma-hato hy adharma-nicaya prya
kayaprptavn
citta cumbati yadavendra-carambho je mamhar-niam
(Padyval)

"I have only one desire to take shelter at the lotus feet of
Ka, who is the crest jewel of the Yadu dynasty. I do not
want anything else. Therefore I give up my bathing three
times a day, I give up all Vedic sacrifices, offering prayer in
the morning, noon and evening and studying the Vedas. All
my Vedic literatures are now put in my box under lock and
key. I do not want all these things. I only constantly want to
be a bumblebee moving around the lotus feet of Ka,
humming, humming;
Hare Ka Hare Ka Ka Ka Hare Hare
Hare Rma Hare Rma Rma Rma Hare Hare
If I put all my Vedic literature in a box under lock and key,
they may be very aggrieved. They may be feeling very great
pain. Still I have to tolerate it. This is a question of
tolerance."
The purport is that one should develop unalloyed, single
pointed devotion, not multi-pointed. Hanumn is the
example, he has unalloyed devotion at the lotus feet of Lord
Rma. Not at the lotus feet of Ka, but Lord Rma. He is a
dear devotee, dsa, servant of Lord Rma. He is a great
sdhu. The sdhu knows stra. All Vedic knowledge comes
from Ka, from the Supreme Lord. Ka has said,
"matta smtir jnam apohana caFrom Me comes
remembrance, forgetfulness and knowledge." One who

develops unalloyed devotion unto the lotus feet of the


Supreme Lord, automatically all the Vedic knowledge is
revealed to him. Hanumnj is a great learned sdhu, he
knows stra and he has said:
rnthe jnakinthe
abheda paramtmani
mama jvana sarvaa
rma rajiva locana
This is unalloyed one pointed devotion. There is no
difference between rnthe and Jnakintha. rinthe is
Ka and Jnakintha is Rma, the husband of Jnaki
St. "There is no difference between rnthe and
Jnakintha, I know." He is a sdhu, he knows it. "In the
Vedas there is no difference, but in my heart and soul is
rma rajiva locana, the lotus eyed Lord Rma, not Ka."
This is one pointed devotion, unalloyed devotion. Therefore
Hanumn has said, "Those who have developed such
unalloyed devotion at the lotus feet of their Lord, Ka or
Rama, have given up these daily activitiesnitya-karma.
They are constantly engaged in this bhajana:
Hare Ka Hare Ka Ka Ka Hare Hare
Hare Rma Hare Rma Rma Rma Hare Hare

Akaitava-bhajanaakaitava means without duplicity.


There is no other desire, but if there is a desire, that means
duplicity. There should be only one desire:
mugdha m nigadantu nti-nipu bhrnta muhur
vaidik
manda bndhava-sacay jaa-dhiya muktdar sodar
unmatta dhanino viveka-catur kmam mah-dmbhikam
moktu na kmate mang api mano govinda-pda-sphm
(Padyval)
If I have been doing all these things you will see that those
who are moralists will blame me. Let them blame me, I do
not care for it. Mugdha m nigadantu nti-nipu. Those
who are learned scholars, Vedic paitas, they may also
criticize me. They may say, "He is a mad fellow." Alright, let
them say it, I do not care. Mugdha m nigadantu ntinipu bhrnta muhur vaidik. "He is mislead." I let them
say it, I do not care. Those who are my relatives, friends,
blame me, they may call me a bad person. "He is a very bad,
nasty person." I let them say it, I do not care. Just tolerate all
these things. Bndhava-sacay jaa-dhiya muktdar
sodarthose who are my brothers will desert me. They
will kick me and desert me beause I have no intelligence. Let
them do it, let them desert me, I do not care. Unmatta

viveka-catur kmam mah-dmbhikamthose who are


rich, wealthy persons, they may call me a mad fellow. Let
them say it, I do not care. Those who are viveka-catur
kmam mah-dmbhikamintelligent persons, they may
say, "O, he is a stubborn, arrogant persondmbhikam."
Alright, they may say so, I do not care. Moktu na kmate
mang api mano govinda-pda-sphm. Inspite of all these
rebukes, all these scoldings, all these insults, all these ill
names and all these sufferings, I am going to tolerate it. "O
Lord, please give me the power to tolerate all these things
and allow me not to be defeated from doing the bhajana of
Your lotus feet.
All this is what one has to tolerate. And this will come! This
material world, material platform, a very dangerous and
nasty platform is not at all a fit place for any gentleman. You
should not expect all honour, all praise and all good names.
Do not expect all these things because all evil, all opposites
will come to you, to test how determined you are, to test
your real attachment to the lotus feet of the Lord. To test
your real devotion, the Lord creates this test. The Lord
places such a test before you, and you have to pass this test.
This was the case with Bali Mahrja. He was very severely
tested and he passed. He gained the strength to tolerate it.
Prabhupda Mahrja has said; the Lord is so kind to His
devotee, by severely testing him, the Lord gives him the

necessary strength to be tolerant and continue to remain a


glorious devotee.
td api suncena
taror api sahiun
amnin mnadena
krtanya sad hari
This is Mahprabhu's teaching. Think yourself worse than a
blade of grass lying on the street, much humbler than that.
Become as tolerant as a tree. Do not demand respect, but
pay respect to one and all. Think that, "All are Vaiavas, but
me." I am the lowest of the low. This is td api suncena.
Otherwise how can you pay respect to one and all if you
think, "O, I am a Vaiava, I am a Vaiava!"
mi ta'vaiava, e-buddhi ha-ile
amni n haba mi
pratih si', hdaya dibe
ha-iba niraya-gm
Bhaktivnoda hkura has said, "If this wicked thought will
enter into my mind that I am a Vaiava, I cannot become
amni. I cannot pay respect to one and all. Better I demand
respect, 'Hey, don't you know who I am? I am a Vaiava,

pay daavat.' So my heart will become polluted, my


consciousness will become polluted and I will go to hell."
Therefore you have to tolerate all these things; all
sufferings, all rebukes, all miseries, all insults, all
blasphemies and all bad names. Tolerate, tolerate, tolerate!
Ka will give you the power for chanting the pure name
without duplicity and Ka gives you the power of
tolerance. After all that, you may not get it in this life, all
glorification will come. Ka will give all these things. This
test is a severe test and you have to pass the test. Do not be
disturbed at all, have tolerance, the power of tolerance!
Have patience!
Keep Up Your Enthusiasm!
Rupa Gosvm has said: utshn nicayd dhairyt. Do not
give up your enthusiasmutshn. You were so
enthusiastic, but now it is all gone. "O I am depressed and
disappointed. O everything has failed." No enthusiasm. Do
not give up your enthusiasm! Keep it up! Utshn nicayd.
Take up this firm determination, "In this very life, I must get
the lotus feet of Ka!" As Dhruva said, "I must meet Lord
Nryaa!" He was a five year old boy and he had such
determination. His name is Dhruva because he has strong
determination. His mother said, "No, no, you are a boy, you
cannot go to the forest. So many sages went through so

much hardship and suffering. For hundreds of years great


sages undergo very severe sdhana, severe austerity, but
they failed. It is not an easy matter because you are a boy."
Dhruva replied, "Whatever it may be, I must attain the lotus
feet of Nryaa." He has such determination, otherwise
how can you get Ka?
Have patienceutshn nicayd dhairyt! Do not be
impatienthave patience and tolerate! Do not give up your
enthusiasm! Do not give up your devotion! Stick to it! Stick
to it in spite of all suffering, all rebukes, all blasphemies, all
and all unfavourable situations. Do not be defeated, stick to
it! Have patience! This is a test. Ka is placing a test before
you. You have to pass it, and you have to tolerate it. These
are all instructions from sdhu-guru.
Tolerate and Cooperate
My Guru Mahrja gave the same instruction; tolerate and
cooperate! This is the last thing he said, "Tolerate and
cooperate." You have to tolerate. All these obstructions,
impediments, sufferings, pain and unexpected things will
come. Insult will come. No praise, but all blame will come to
you. Tolerate, tolerate, tolerate and cooperate, then you will
get passed the test!
You will get the mercy of the Lord, Mahprabhu's mercy,
Nityananda Prabhu's mercy, Ka's mercy. All glory will

come. It may not come in this very lifetime, but it must


come. Do not expect that it will come! Whatever it may be, I
will not give up my attachment to the lotus feet of Ka! I
will not give up my service! I will never leave. I must stay
fixed! This determination is steadiness of mind. This is
unalloyed devotion. This is your real love, affection and
attachment for Ka.
Otherwise how can you get His mercy? Bali Mahrja passed
all these tests. He was arrested, his enemies defeated him,
they called him bad names, so much suffering, so many
insults, all these things he had to tolerate and he became
one of the mahjanas.
TAS 3: Saralat Vaiava Atva
Chapter three - Saralat Vaiava Atva
"Simplicity is Vaiavism"
a-varga-sayamaiknt
sarv niyama-codan
tad-ant yadi no yogn
vaheyu ramvah
"Ritualistic ceremonies, regulative principles, austerities and
the practice of yoga are all meant to control the senses and
mind, but even after one is able to control the senses and

mind, if he does not come to the point of meditation upon


the Supreme Lord, all such activities are simply labour in
frustration."
One may argue that one may achieve the ultimate goal of
liferealization of the Supersoulby practicing the yoga
system and ritualistic performances according to the Vedic
principles, even without staunch devotion to the spiritual
master. The actual fact, however, is that by practicing yoga
one must come to the platform of meditating upon the
Supreme Personality of Godhead. As stated in the scriptures,
dhynvasthita-tad-gatena manas payanti ya yogina: a
person in meditation achieves the perfection of yoga
practice when he can see the Supreme Personality of
Godhead. By various practices, one may come to the point of
controlling the senses, but simply controlling the senses
does not bring one to a substantial conclusion. However, by
staunch faith in the spiritual master and the Supreme
Personality of Godhead, one not only controls the senses but
also realizes the Supreme Lord.
yasya deve par bhaktir
yath deve tath gurau
tasyaite kathit hy arth
prakante mahtmana

"Only unto those great souls who have implicit faith in both
the Lord and the spiritual master are all the imports of the
Vedic knowledge automatically revealed." (vetvatara
Upaniad 6.23) It is further stated, tuyeya sarva-bhttm
guru-uray and taranty ajo bhavravam. Simply by
rendering service to the spiritual master, one crosses the
ocean of nescience and returns home, back to Godhead.
Thus he gradually sees the Supreme Lord face to face and
enjoys life in association with the Lord. The ultimate goal of
yoga is to come in contact with the Supreme Personality of
Godhead. Unless this point is achieved, one's so-called yoga
practice is simply labor without any benefit.
(rmad-Bhgavatam 7.15.28)
A Very Valuable Instruction
Here Nrada Muni states, "Ritualistic ceremonies, regulative
principles, austerities and the practice of yoga are all meant
to control the senses and mind, but even after one is able to
control the senses and mind, if he does not come to the
point of meditation upon the Supreme Lord, all such
activities are simply labour in frustration."
As a bona fide mahjana, sdhu, guru, this is Nrada Muni's
instruction. This is a very valuable instruction. The most
conclusive statement is this that even after one is able to
control the senses and mind, if he does not come to the

point of meditation upon the Supreme Lord, all such


activities are simply labour in frustration.
The Mind and the Senses
indriyi pary hur
indriyebhya para mana
manasas tu par buddhir
yo buddhe paratas tu sa
"The working senses are superior to dull matter; the mind is
higher than the senses; the intelligence is still higher than
the mind; and he [the soul] is even higher than the
intelligence." (Bhagavad-gt 3.42)
Indriy mana csmiin Bhagavad-gt (10.22) Ka
has said that the mind is the most important of all the
senses. The mind is the best of all indriys (senses). The
mind is superior to all of the indriys. The mind is the chief
indriy, the chief sense. If the mind is controlled and fixed at
the lotus feet of Ka, automatically all the other senses
will be controlled, they will be engaged in the service of
Ka. If your mind is not fixed, not controlled, you cannot
control your senses. That is a fact! Ka has said how the
mind can be controlled in Bhagavad-gt (9.34); man-man
bhava, 'think of Me'.

Gurudeva Teaches Control of the Mind


The activities of the mind are willing, feeling and desiring,
sakalpa and vikalpa, accepting and rejecting. The mind
should be fixed at the lotus feet of Ka. Hari-guru-caraasev upsanstram. To control the mind, you must fix your
mind at the Lotus feet of Hari under the guidance of a bona
fide guru. Gurudeva teaches you this. Guru is mukundapreha. Gurudev, the spiritual master is a pure devotee, a
very dear intimate associate of Ka known as mukundaprehadear to Lord Mukunda. Lord Mukunda, the
Supreme Lord listens to whatever His dear and very intimate
associate guru says. If someone disobeys the guru,
disregards the guru, how can he think of the Supreme
Personality of Godhead? How can he meditate upon Him and
His all beautiful form? He cannot meditate, Ka will never
come to his meditation, to his mind. He will go away. That is
a fact! Without devotion to the guru one cannot control his
senses and mind. It is impossible!
Those who are impersonalists try to control their mind and
senses by practising this aga-yoga, pryma-yoga
dhyna, dhraa, smadh, but in actuality, in the practical
sphere they cannot concentrate their mind. Their
concentration is very little, the mind fluctuates. This is the
nature of the mind.

cacala hi mana ka
pramthi balavad dham
tasyha nigraha manye
vyor iva sudukaram
"For the mind is restless, turbulent, obstinate and very
strong, O Ka, and to subdue it, I think, is more difficult
than controlling the wind." (Bhagavat-gt 6.34)
When Ka talks about this control of the mind in rmad
Bhagavad-gt, Arjuna, who is such a great warrior, feels
that it is impossible to control this mind, as it is impossible
to take the motion of the wind through your hand. Similarly,
it is impossible to control this fickle mind. This obstinate,
fickle, disobedient mind. It is quite impossible.
r bhagavan uvca
asaaya maha-bho
mano durnigraha calam
abhysena tu kaunteya
vairgyea ca ghyate
"Lord r Ka said: O mighty-armed son of Kunt, it is
undoubtedly very difficult to curb the restless mind, but it is

possible by suitable practice and by detachment."


(Bhagavat-gt 6.35)
Devotion to Guru
Ka admitted to Arjuna, "Whatever you have said, that is a
fact. This mind is so obstinate, so fickle and very difficult to
control, but still there is a way." Abhysena tu kaunteya,
vairgyea ca ghyatepractise vairgya, detachment,
renunciation, and attachment to Ka, then it will be
possible. Ka instructed this to Arjuna, but it cannot be
achieved without devotion to guru! Without devotion to
guru, one cannot achieve that stage of controlling ones
senses and mindhari-guru-caraa-seva upsanstram. This
is the weaponhari-guru-caraa. By serving guru,
completely surrendering oneself to the lotus feet of guru by
the achievement of guru-kp, and when gurudeva is
pleased through your service then Ka will be pleased and
your mind can be very easily fixed to the lotus feet of Ka.
Otherwise you cannot fix your mind at the lotus feet of
Ka. Ka will go away from your mind because you
have committed an offence. That is apardha, an offence!
Simplicity Is Vaiavism
This question is raised, "For many, many years one has
stayed in the maha, in the guru's rama, in the temple,
associating with the sdhus, Vaiavas, listening to hari-

kath, rendering so many services, still why isn't he making


any progress on the spiritual path? Why is there no progress
at all?"
In answer to it, it is said: that person is not a simple hearted
person. He is just outwardly doing all these things. Staying
in the temple, in the rama for so many years and
rendering so many services, engaged in so many activities,
such a great worker, great devotee, great servant, he is
doing so much service, but in his heart he is not at all simple.
There is duplicity, complexity or crookedness in his heart.
Therefore he cannot make any progress, inspite of all such
things. He cannot make any progress on the spiritual path,
the devotion will not increase. Srila Jva Gosvm Prabhu
has said this in Bhakti-sandarbha.
Ka the Supreme Personality of Godhead became the
messenger of the Pavas. The Pavas are such dear
devotees of Ka. Ka the Supreme Personality of
Godhead became their messenger. He went to the court of
Duryodhana and Dhtarstra. Duryodhana invited Ka to
take food there. He had prepared so much food, but Ka
did not go there. He never touched it because Duryodhana is
not a simple-hearted person, he is a crooked person, a
duplicious person. There is duplicity in him, he is not simplehearted. In other words, he is not a Vaiava. rmad

Bhaktisiddhnta Sarasvat Gosvm Prabhupda Mahrja


has said, saralata vaiava atva'Simplicity is Vaiavism'.
One who is not simple is never a Vaiava. Though
outwardly he may be posing himself as a Vaiava, but if
there is no simplicity in his heart, he is never an actual
Vaiava.
This is the most important thing. rla Bhaktisiddhnta
Sarasvat Gosvm Prabhupda Mahrja and rla Jva
Gosvm have said this.
Therefore one should be simple, one should give up this
duplicity. One who is not simple cannot accept guru as
mukunda-prehavery dear, intimate associate of Ka.
He cannot accept this. He accepts guru as an ordinary human
being.
crya m vijnyn
navamanyeta karhicit
na martya-buddhysyeta
sarva-deva-mayo guru
"One should know the crya as Myself and never disrespect
him in any way. One should not envy him, thinking him an
ordinary man, for he is the representative of all the
demigods." (rmad-Bhgavatam 11.17.27)

Ka said to Uddhava, "That guru, that crya who teaches


by his own example is My manifestationacrya ma
vijnyn. Do not consider him an ordinary human being
na martya-buddhysyeta. All the demigods are manifested
there in the person of the guru, in the body of the guru
sarva-deva-mayo gurubecause he is a dear devotee of
Ka. A uddha-bhakta, a pure devoteevery intimate."
Even Ka Himself serves him, as Ka served the
Pavas. He became their messenger. Ka is known as
bhakta-bhaktimn. Bhakta is known as bhgavat-bhaktimn.
Ka is always seeking an opportunity how to serve His
pure devotee. It is said that Ka unnoticingly follows His
pure devotee to take some dust of his lotus feetbhaktavatsala.
r-bhagavn uvca
aha bhakta-pardhno
hy asvatantra iva dvija
sdhubhir grasta-hdayo
bhaktair bhakta-jana-priya
(rmad-Bhgavatam 9.4.63)
Though Ka is supremely independent, the Supreme
Personality of Godhead, no one is equal to Him nor superior
to Him, still Ka says, "I am subordinate to My devotee"

aha bhakta-pardhino. Bhakta m preme bndhiyche


hdaya-bhitare"That devotee has bound Me up with the
rope of love in his heart." (Cc. Madhya 25.127) Though I am
supremely independent, powerful and almighty, I have no
power to break that bondage of love. Ka is bhaktavatsala, He is very dear to His devotee. How can Ka be
pleased if someone commits some offence to such a
devotee? How can Ka be meditated upon? How can
Ka come to his mind? Never, never, no! It is not at all
possible.
Render Service to Guru with a Simple Heart!
Narda Muni, all mahjanas and all stras have said all this.
If somone does not do anything, no sdhana, no yogasdhana, no aaga-yoga-prayama, he only renders
service unto the guru with a simple heart and pleases him,
then he gets the full mercy of Ka. He can see Ka
everywhere. Ka is always visible before him because he
has the mercy of guru. Guru-kp, the mercy of guru is very,
very powerful! It is the most important achievement, it is
very powerful. That is stated here.
Many people are coming and many devotees are here in the
maha (temple), in the arama for so many years listening
to hari-kath, but really, in whose ears is this hari-kath
entering? How many are hearing? One who is a really simple-

hearted person, who has no complexity, no duplicity, who


never thinks the spiritual master is an ordinary person, he
listens. Hari-kath enters into his ears, otherwise although
outwardly he may be sitting and hearing, but he is not
hearing. Hari-kath is not entering into his ears. No, never,
because he is not a simple-hearted person, he is a duplicious
person, a crooked hearted person. The heart is crooked. He
is engaged in politics. He is not a simple-hearted person, in
other words he is not a Vaiava at all. rla
Bhaktisiddhnta Sarasvat Prabhupda Mahrja and all
mahjanas have said the same thing; my is so strong.
Daiv hy e gua-mayi, mama my duratyayit is very
difficult to overcome my. My is attracting us in so many
ways and in so many forms. We are attracted towards my,
we are not attracted towards Ka because we are not
simple-hearted persons, we are crooked persons. The most
dangerous moment is the moment that we have no
protector. Everybody will be your enemy at that moment.
Who will protect you? Ka is the only protectorka
vin rak kart r keha ni. Ka is the only protector.
Who does Ka protect? Ka protects the Vaiavas, the
bhaktasdevotees, those who are real devotees, real
Vaiavas, those who are simple-hearted persons. Ka
never protects those who outwardly pose themselves as
Vaiavas, but are crooked persons, politicians. Ka

protected the Paavas, Ka did not protect the Kauravas,


Duryodhanas, because they are duplicious persons. If
someone is not a simple-hearted person he cannot listen to
hari-kath. Though outwardly posing, he cannot associate
with a Vaiava sdhu. Hari-kath will never enter into his
ear. He really cannot serve a sdhu or a guru. He is attracted
towards my, he is captured by my. This is most
important.
Here in this material world there are so many hypocrites.
Those who are posing themselves as sdhus, Vaiavas, and
speaking hari-kath, are hypocrites. They are not real
devotees. They may be great Paitas, learned scholars, but
they have no pure devotion. They cannot really speak harikath. If someone listens to them, devotion, (bhakti) will
never develop. Sarpocchita-payo yath; it is stated, "Milk is
a very good thing, but if a serpent touches it, it becomes
poisonous". If someone drinks that milk he will never get
the benefit of drinking milk. It will have a poisonous effect.
Similarly, if hari-kath comes out from the lips of a nonVaiavaavaiava, a duplicious person, not a real
Vaiava, whose heart is not pure and not simple, a crookedhearted personit will never be hari-kath. Whoever listens
to it, will never get the benefit of listening to hari-kath.
That is stated!

The Result of Association


One must be very, very careful. People come here with a
simple heart. First they were simple. They have come here
to associate with real sdhus, Vaiavas and want to make
some progress on the spiritual path, the path of devotional
service, but why do they fall down later on? Why was their
purpose frustrated? In answer to it; it is stated that such
people associate with some non-devotees, they have not
really given their attention to listen to hari-kath from a
pure devotee. They have listened to the asat-kath, the
topics related to sense gratification and politics. Or at the
time of listening they have become inattentive, their mind is
thinking of something else, thereby they have committed
some apardha (offences). They cannot listen to hari-kath.
Hari-kath does not enter into their ear. In other words,
these people have developed duplicity! They are now no
longer simple. They can no longer be called simple-hearted
persons, they are crooked persons. Their heart is now
occupied with duplicity and crookedness. They have now
become very complex. They were simple but now they have
become different. They never accept things in a simple way
or with a simple heart. The heart is changed by the
association of such persons who are offenders, who are nondevotees, who are hypocrites. This is the result of their
association.

Be Simple, as Simple as a Child!


So this instruction is there; be simple, as simple as a child!
Give up all your complexity, all your crookedness, become
simple, as simple as a child, then very easily you can develop
these qualities of a Vaiava and you will get the mercy of
sdhu-guru, then you can really serve. In other words you
will get the mercy of Kayasya prasdd bhagavatprasdo. But if you are a complicated person, a duplicious
person, a crooked-hearted person, then you cannot make
any progress on this path of devotion. You cannot make any
progress.
A Real Sdhu Is Very Rare
Those who outwardly pose themselves as sannyss, as
Vaiavas, are demons like Rvana. When he came to kidnap
Sit, he came as a sannys, but he is a hypocrite because he
kidnapped her. Many, many persons are like that now-adays. A real sdhu is very rare! People are associating with
them, accepting them as sdhus, so therefore they become
crooked! Their simplicity vanishes. First they were simple,
but by the association of such hypocrites they have changed,
they have become crooked. So they cannot make any
progress! Though they pose to hear hari-kath, the harikath will never enter into their ear. Their mind is diverted,
thinking so many things. One must be very, very careful

about this. So all the mahjanas, all sdhus and all cryas
have given us this instructionbe simple! Give up your
crookedness and be simple!
One cannot completely surrender unless he is simple.
Therefore Bhaktisiddhnta Sarasvat Gosvm Prabhupda
Mahrja has said, "Simplicity is Vaiavism". A real
Vaiava is very simple. We say that one who is simple is a
Vaiava. A complicated person, whose heart is not simple
but crooked, may pose himself outwardly as a great
Vaiava, but he is a great demon, a great hypocrite! He is
not a Vaiava at all. There are many persons like this!
One may become simple again if he is fortunate enough to
meet and serve a pure Vaiava. Giving up all his vanity, all
his pride, all his false egoeverythingand be tad api
suncenahumble. Become humble, as humble as a blade
of grass in the street and serve such a Vaiava, mahbhagavata. If you get his mercy, then it is possible to
become simple again, otherwise it is not possible. No
possibility at all. No, not at all. Do you understand, not at all!
Nrada Muni has said the same thing, "A person who cannot
accept guru as very dear, mukunda-preha, but accepts
guru as an ordinary human being like us, how can he get
benefit? How can he meditate upon Ka? Ka will never
come to his meditation." If you commit an offence,

apardha, then Ka will leave your meditation, He will


never come to your meditation. This is the only reason.
TAS 4: Kpaya
Chapter four - Kpaya
"Crookednessthe Great Stumbling Block"
asur sudh-dna
sarpm iva durnayam
matv jti-nasn
na t vyabhajad acyuta
"Demons are by nature crooked like snakes. Therefore, to
distribute a share of the nectar to them was not at all
feasible since this would be as dangerous as supplying milk
to a snake. Considering this, the Supreme Personality of
Godhead, who never falls down, did not deliver a share of
nectar to the demons."
It is said, sarpa krra khala krra sarpt krratara
khala: "The snake is very crooked and envious, and so also
is a person like a demon." Mantrauadhi-vaa sarpa
khala kena nivryate: "One can bring a snake under control
with mantras, herbs and drugs, but an envious and crooked
person cannot be brought under control by any means."
Considering this logic, the Supreme Personality of Godhead

thought it unwise to distribute nectar to the demons.


(rmad-Bhgavatam 8.9.19)

A crooked person is more dangerous, more envious and


cruel than a snake. A snake can be brought under control by
mantra, herbs and drugs, but such a crooked person cannot
be brought under control by any meansso dangerous.
Considering this logic, the Supreme Personality of Godhead
thought it unwise to distribute nectar to the demons. It is
said that this crookedness, kpaya, is a great hindrance on
the path of devotional service. All the cryas, stra, sdhus
and mahjanas have said this: saralat vaiava atva
"Simplicity is Vaiavism". Those who are real Vaiavas,
sdhus, are as simple as a child.
Suppose you are sitting down to accept food. Many people
are sitting in rows, the food is served. You want more food.
You are a greedy fellow and you have a big belly. You are not
satisfied with a little food, but if you think, "O, if I take so
much food in the presence of other people, what will the
people think of me, such a greedy glutton! 'He is a glutton!'"
So the first time the food was served. Then when it comes a
second time, "No, no, no, no, I don't want it, I am satisfied."
This is crookedness.

If you say this, you will remain hungry. Why do you say it?
"No, I need more, please give me more." Why don't you say
that? One who is very simple will say, "Yes, I need. I am
hungry, I want more food, please give me more."
"No, no, no, I do not want, this is enough for me. I am
satisfied." This is kpaya, crookedness, you are not a
simple-hearted person. You have no simplicity at all.
Suppose a teacher is teaching mathematics to the students.
There are many students in the class. The calibre of the
students is not the same. There are different varieties of
students, some are intelligent and others are dull-headed.
The teacher teaches and asks, "All of you have understood?"
"O yes," they all reply. One dull-headed student does not
understand, however, he does not say, "I don't understand."
He thinks that if I say, "I don't understand," what will the
others think of me? He is such a dull-headed fellow, he does
not understand it when the teacher explains it so nicely. So,
out of shyness or whatever it may be, he says, "Yes, yes, I
understand." Then what will happen? He cannot make
advancement, he cannot gain entrance to the higher
mathematics class. He will fail in the examination. It is a
hindrance. It is a great stumbling block on the path of
perfection. That is kpaya.

There is one saying in Bengali, nste se ghmt tnle have


nayou have come to the stage to perform a dance.
Generally the girls or women come to perform dances like
Odissi dance, Manipuri dance, there are so many dance
performances. So you have come to the stage. There are
many onlookers in the audience, who are waiting to see how
you dance. You have to show different postures, mudra. But
if you put a veil over your head on coming to the stage to
dance, what will it be? You cannot perform your dance at all,
you cannot please the audience. You cannot achieve the
success or perfection in your dancing performance. You
have come to dance, so why are you feeling shy and putting
a veil over your head? Take it off and dance freely, then you
will achieve success or perfection in your dance
performance. This is some type of crookedness.
Guru and Gaurga Never Teach Kpaya
Guru and Gaurga never teach this crookedness. They are
not the teachers of crookedness. Mahprabhu never teaches
this. Mahprabhu teaches: saralata vaiava atva
"Simplicity is Vaiavism". With this mood, develop
simplicity in your heart and you will be able to serve Guru
and Gaurga. If you have developed some crookedness
(kpaya) in your heart, you cannot serve Guru and
Gaurga. Bhaktisiddhnta Sarasvat hkura has said, "We

are followers of Guru and Gaurga. Gaurga Mahprabhu


has orderedmara jya guru ha tra' ei dea. Whoever
you meet, you speak what Ka has said. Do not
manufacture anything, do not concoct anything. Simply say
what Ka has said. Just repeat it as it is. So I order you to
become a gurumara jya guru ha tra' ei deaand
you deliver the whole world." So this order has come to my
gurupada.
This order has come to my guru and my guru delivers the
same order to me, so I am doing the work of guru. We
should not cultivate any duplicity in it. We should follow this
order with great simplicity, pure simplicity. We should not
learn this duplicity at all because Guru and Gaurga do not
teach us this duplicity, they teach us only simplicity. To carry
out the order of Guru and Gaurga, we can kick out
anything. Day and night, 24 hours we should be engaged in
the loving service of Guru and Gaurga, cultivating
simplicity in our heart. We should not cultivate any sort of
duplicity, thereby you cannot serve them. A crooked person
may pretend that he is a number one servant of Guru and
Gaurga, but Guru and Gaurga know the heart of such a
number one crooked person.
One who is really sleeping, can very easily be awakened, but
one who is pretending to be sleeping cannot be awakened

because he is pretending. If he is really sleeping, he can be


awakened"Hey, you get up!"by sound vibration. But
you cannot wake up one who is pretending to be asleep
because he is a crooked person, he is only a pretender. If it is
required to go to hell by following and executing Guru and
Gaurga's order 'as it is', we are prepared to go to hell, but
we will not practice any sort of duplicity in it. If a crooked
person goes to Brahmaloka, to the planet where Brahm
stays, still he cannot be delivered! He will fall down from
that position very soon. By cultivating simplicity, if by
chance someone goes to the hell, Guru and Gaurga will go
to hell to deliver that person because he is a simple-hearted
person.
Patita-pavana
It is said, Guru and Gaurgasdhu-guru-mahjana patitapvana kapata-pvana nithey are deliverers of the
patitas, the most degraded. They are not the deliverers of
the crooked persons, those who have developed duplicity
and crookedness in their heart. Even if they have gone to
Brahmaloka by manipulation, they cannot be delivered.
Those persons who are crooked by nature are speculators.
They speculate on matters and they never follow these
instructions as they are. They add their own deliberation to

it, they twist it. In other words they are speculators, they
never accept the essence.
They only bear the burden. They carry a big burden, big
loads, like an ass. An ass is an animal who carries big loads,
they are beasts of burden. Those who are speculators,
duplicious persons, crooked persons, cannot accept the
essence, sara. They are like beasts of burden. They accept
the unwanted things, they do not accept the essence, sara.
Such persons accept asat (temporary) as sat (eternal) and
sat as asat. Such speculators are duplicious persons. They
cannot understand what is good and what is bad because
they are speculators. They never follow the instructions of a
sdhu-guru-mahjana in a simple way. They make that which
is very simple, crooked. They make it very difficult. The
simple way is there, so why are they adopting a crooked
way, a zig-zag way? Adopt the simple way! But they adopt a
zig-zag way and avoid the simp1e way because they are not
simple hearted persons, they are crooked persons by nature.
So they cannot get perfection at all. This is a great
hindrance, a great stumbling block on this path of
perfection.
Accept the Essence

There is one story. Generally this story is told by


Bhaktisiddhnta Sarasvat hkura Mahrja, by which he
teaches this simplicity and duplicity.
There are family priests or family gurus who are not bona
fide gurus. One example is ukrcrya, he was a family
priest or guru of the demons. ukrcrya advised Bali
Mahrja, "Do not give dhana (wealth) to Vmanadeva, He
will take away everything from you." But Bali Mahrja was
a mahjana, a devotee, and he rejected that guru. So such
gurus are there, family gurus.
The father is guru, then the son becomes guru, and then his
son. By a hereditary process they become guru, so-called
gurus, but they are not bona fide gurus. By being a guru,
they maintain their family on pranma and pranm. They
want two things: pranma, daavatobeisances, and
pranmmoney. We have a pranm box. Someone will
came to the temple, offer pranma and put some money in
that box, it is a pranm box. That is Vedic etiquette.
If you come to the temple and if you come to meet a sdhu,
have darana of a sdhu, you should not come empty
handed, you must come with some presentation to give;
patra pupa phala toya, yo me bhakty prayacchati
(Bhagavad-gt 9.26). That is what Ka has said. You may
come with some fruit, a flower, some water or a tulas leaf,

some money, some presentation, but you should not come


empty handed to the temple to have the darana of the Lord
or darana of a sdhu. This is Vedic etiquette. People come
to the temple with some presentation; offer pranm and put
pranm in that box.
So these family gurus go to the houses of their disciples
once a year to get pranma and some pranmi. Guru
Mahrja has come, the disciple pays daavat, arranges a
nice place for his guru's stay for one day and prepares nice
prasda for him and gives some money. It is his yearly due,
he has to pay it.
Such a guru once went to the house of his disciple and the
disciple prepared nice food for him. The guru ate it, then
after that the disciple, showing guru-bhakti, came with
haritaki. It is a nice medicine, it has much benefit. If you take
it regularly it will purify your blood, it will make your
digestive system very well. Three phala, three fruits
hartak, baa, amlaare very useful in the ayur-veda.
Hartak is useful. Do not chew pn, that is forbidden. That
is an intoxicant, it comes under intoxication, pn. Though we
offer pan to the Lord, we should not take it. With that logic,
many say, "O, you offer this to the Lord, why shouldn't we
take it?" The sahajiys take it, but it is forbidden for us.
Ka is all powerful, He can take pn, betel, but we should

not take it, it is forbidden for us. We have no strength, no


power to digest it or to counteract it's intoxicating effect. So
it is forbidden, but hartak is useful.
So he came with the hartak. Then the guru said, "Alright,
take out the unnecessary things and please give me the
necessary part." That means, guru says just peel it. So that
iya, disciple, who is a speculator, a crooked person,
thought, "O, the upper portion of the hartak is
unnecessary and the inner portion is necessary." So he
threw out the upper portion, the skin portion, and gave the
inner portion, the hard seed, to the guru. In hartak, the
outer skin is necessary. The inner portion, the seed, is
unnecessary, that should be thrown out, but he did the
reverse. He is a speculator, he is bhravhi sra hi ni. He
never accepts the essence, but he accepts the unnecessary
things. The guru could not enjoy that hartak and said,
"You are such an unintelligent fellow, don't you know, the
inner portion, the hard nut, is unnecessary and the outer
portion, the skin, is necessary."
The next day after the guru had taken food, that so-called
guru-bhakta, disciple, brought a cardamon pod and thought
of yesterdays event. "O, this inner portion is unnecessary,
this outer portion is necessary, guru has taught this thing."

So he threw out the inner portion of the cardamon and


brought the outer portion and offered it to the guru.
Patitya and Kpaya
So those who are speculators, crooked persons, kapati, they
only speculate. They will not accept things 'as it is'. They
never accept the essence, sara. They accept vastu as avastu
and avastu as vastu, sat as asat and asat as sat, real as unreal
and unreal as real. Therefore sdhu, guru and mahjanas,
have said that one who is very serious, very eager to achieve
perfection in his human birth, which is ka-bhakti, to get
Ka, should be very simple. He should cultivate simplicity.
"Simplicity is Vaiavism". Those who are real sdhus,
Vaiavas, are simple by nature. They are not crooked at all.
This crookedness, kpaya, is a great hindrance on this path
of perfection. This is a sort of diseasepatitya and kpaya.
One who is a crooked person, who has developed
crookedness, even becomes envious towards the doctor
who has come to cure him. He becomes envious of the
doctor, so his disease is incurable.
rla Jva Gosvm has written in his Bhakti-sandarbha
about this patitya and kpaya. Jva Gosvm says that
there are many persons who pretend themselves to be very
devotional, but in their heart there is great crookedness.
Outwardly they pay daavats, like a rod they fall down

from a long distance, but in their heart they are very


crooked, they have no respect at all. They criticize the
sdhus, cryas, gurus, Vaiavas, but outwardly they pay
daavat as if they are very humble and have a very
devotional attitude. They act like this. They offer worship
also, but in their heart there is great duplicity.
Jva Gosvm has also said in his Bhakti-sandarbha that they
cannot make any advancement on this path of perfection.
Such persons take to karma, jna, yoga, tapasya, tyga, niti,
morality. They speak about morality, renunciation and
detachment. They speak about penance, jna, yoga, all
these things, and they practice externally something also.
They pose themselves as very moral persons, but in the
heart they are very crooked. Such hardness is in their heart.
Outwardly they pay daavat and offer worship to sdhu,
guru, but they are very keen to find faults of that sdhu,
guru, Vaiava.
A Great Stumbling Block
Jva Goswmi Prabhu has said, one who is really sleeping
can be very easily awakened by sound vibration, but one
who is pretending to be asleep cannot be woken up because
he is pretending. He is such a crooked person. Therefore we
say, sdhu-guru-mahjana patita-pvana kapata-pvana ni.
They are deliverers of the distressedpatitas, but they are

not deliverers of these crooked personskapata-pvana


ni. Those who leave such sdhu, gurus and go anywhere
else, due to this crookedness, cannot be delivered. They
cannot achieve perfection in their life. Your feet are fixed
here on this ground and if by chance your feet slip, only this
ground will give you shelter, nothing else. So if by chance
you have slipped up from the lotus feet of this guru, only
that guru will you shelter, no other Vaiava sdhu will give
you shelter.
Those who are crooked persons, who develop such
crookedness in their heart, who pose themselves to be very
humble and the followers of sdhu-guru, leave such sdhuguru and go somewhere else to take shelter. But they should
understand that no one can give them shelter, only that
guru. That ground from which his foot has slipped up gives
shelter. A bona fide guru should not be rejected.
If he leaves that guru, quits that guru and goes somewhere
else, to take shelter of another guru-sdhu, he should
understand that no one can give him shelter. Only from
where his foot has slipped up can give him shelter! He has
committed an offence and his offence cannot be
counteracted or destroyed, unless he comes back and seeks
shelter there. No one can give him shelter, only that guru or
Vaiava can give him shelter. So it is said, if your foot has

slipped up from this ground, no other place will give you


shelter. Only this ground will give you shelter from which
your foot has slipped up. Jva Gosvm has quoted this in
Bhakti-sandarbha. No one else can give you shelter, no one
else can protect you, only that guru-sdhu will give you
shelter and protect you. If you are really intelligent and a
really simple hearted person, you can understand it and you
will come back. If you are a crooked person, you cannot
understand this thing, so you will go somewhere else to take
shelter, but no one can give you shelter. Perhaps if someone
gives you shelter, you may think that it is shelter, but that is
not real shelter at all. You cannot make any advancement in
this devotional path. You cannot achieve the perfection in
this life. Rather, as a result of that great offence you have
committed, you will fall down and go to hell, definitely!
Unless you come back, you must be entrapped by this
crookedness. It is crookedness, kpaya, nothing else. So
Jva Gosvm Prabhu has discussed this in Bhaktisandarbha, how this kpaya, crookedness, is a great
stumbling block, a great hindrance on the path of devotional
service.
This verse says, "Demons are by nature crooked like snakes.
Therefore to distribute a share of nectar to the demons was
not at all feasible since this would be as dangerous as
supplying milk to a snake."

If you give milk to a snake, you will only enhance his poison,
nothing else. So, considering this, the Supreme Personality
of Godhead, Acyuta, did not deliver a share of nectar to the
demons because they are such crooked persons, more
crooked than snakes. A snake can be controlled by mantra
and auadhi (medicine/drugs), but a crooked person cannot
be controlled even by mantra or auadhi. They are more
crooked than snakes. Therefore it is said, sdhu, guru,
Vaiava are patita-pvana, not kapaa-pvana. They are not
the deliverers of the crooked persons, they are deliverers of
the really distressed persons. If a person who is crooked, by
manipulation occupies a higher position or goes to the
planet where Brahma lives, still he cannot be delivered. He
will fall down from that position and cannot be delivered.
But if simple hearted person goes to hell by chance, then
sdhu, guru, Vaiava will go to hell to deliver him.
Therefore we say, sdhu-guru-vaiava patita-pvana
kapata-pvana nithey are not the deliverers of duplicious
persons, crooked persons, they are the deliverers of the real
distressed and most degraded personsprovided that they
are simple.
Then the question may be asked, "But why is it that people
take to this crookedness, why are they not becoming
simple? Why will you find this crookedness in a Vaiava

community?" Therefore sdhu, stra, mahjanas and the


cryas say, "To be a Vaiava, you must give up your
crookedness and become simple."
Name, Fame and Prestigean Incurable Disease
Also, in a Vaiava community you will find that this
crookedness, kpaya, is going on, no simplicity at all. It is
politics, it is crookedness. They are after name, fame and
prestige. Only for that reason they cultivate this
crookedness, kpaya. They pose themselves as Vaiavas,
but they are not real Vaiavas. Vaiava-cryas have said,
vaiavera pratih karera bihthat is the stool of a
hog. Bhaktivinode hkura and Raghuntha dsa Gosvm
have said this and they never run after name, fame and
prestige. One who is a real Vaiava, he will never run after
it. But all are running after this by cultivating crookedness.
How can they get labha, pj, pratihworship from
others, and occupy a superior position?
They cannot understand that they have been infected by an
incurable disease. They have given up kanaka and kmin
gold and women, but they have not given up this pratih,
name and fame.
Pratih, the Stool of a Hog

In the Hari-bhakti-vilsa, rla Santana Gosvm has said,


"One may give up kanaka and kmingold and women,
but it is very difficult to give up this pratih." Santana
Gosvm says, vaiava pratih karera bih
pratih, it is the stool of a hog. He has given up
everything, his family, his home, all his material
relationships, given up money, given up his wife, women,
but he has not given up this 'pratih'. This "pratih
bih"the stool! The mahjanas, the Vaiava-cryas
like Bhaktivinode hkura, Raghuntha dsa Gosvm,
Santana Gosvm, have said, it is the stool of the hog. Stool
is an unnecessary thing, it should be rejected. Nobody
accepts stool. It is rejected stuff, very bad, impure. But those
who are hogs and dogs, they accept this stool. They think
this is very nice and it is to be accepted. Those who are socalled renounciate, have given up everything, they say,
artham anartha bhvaya nitya*"This money, artha, is
the cause of all anartha, so we have given it up." They say
that they have given up everything: their wife, their son,
their family, relatives, but they have not given up this pride
that "I have given up everything!" Such pride is there. In this
world you will find, beginning from a boy to an old man,
that all are running after this pratihname, fame and
prestige. Many examples are there because thereby you will
achieve fame and that fame will be immortal. Though we

die, still that fame will be there, our names will be written in
the history books. Therefore you will find that the students
are labouring so hardhow to come out successful in the
examinationso a little fame will come. Those who are
expert swimmers, they are swimming the English Channel or
Atlantic Ocean and think, "I will swim!" "If I will drown, still
my name will be recorded in history." They are so mad after
this name and famepratihthey are not even afraid of
their death. Some are doing mountaineering, climbing to the
highest peak of the HimalayasMt. Everest. They may die
by chance, but still they think, "My name will be written in
the history books as such a great mountaineer." This is
pratih. It is very difficult to give up.
A "Great" Renounciate
You will also find in this community of holy men, sdhusamaja, sdhu community, that one poses oneself to be a
renunciate. He has only one kaupna, nothing else. Some
only use the bark of the tree as clothing, such great
renunciates. He never stays in one place for more than one
day, he moves about because, "I will develop some
attachment to this place." Every day he goes out and gets
some mdhukar (begging door to door for a little rice or a
chapati). He is wondering there in the jungle of Vndavna
and Vrajabhumi, getting mdhukar, such a great

renunciate, but has not given up this pride that "I am a great
renunciate!" He never builds a cottage for himself. He stays
anywhere, under a tree. Outwardly he has become very
niskicana or akicana, a great renunciate. Therefore
Santana Gosvm has said, "One may give up kanaka and
kmin, one may give up everything, but it is very difficult to
give up this pratih-bih." Only for this, a man becomes
crooked, intolerant and envious. In this material platform it
is quite natural that one becomes envious, "Oh, he is making
advancement. He is becoming more wealthy than me. He is
occupying a greater position than me." So man becomes
envious and a plan is made to pull him down in the political
field. Political enviousness is there, political murder is there.
This is enviousness, it is all crookedness. You will find in this
sdhu-samaja also that if someone is making some nice
advancement on the spiritual path, then one who is a real
sdhu will say, "Yes, yes, he is making some nice
advancement." But one who is not a real sdhu, who is a
crooked person, just posing himself as a Vaiava-sdhu,
cannot tolerate it. He becomes intolerable when he hears
this. As if a sharp arrow has pierced into his heart when he
hears that. "O such and such is making advancement." It is
very difficult to hear and tolerate it. It is intolerable. But this
is not at all appreciated. rmad-Bhagavatam says:
nirmatsar sat vedya. Dharma projjhita-kaitavo 'tra

paramo nirmatsarn sat vedya vstavam atra vastu


vada tpa-trayonmlanam. "Completely rejecting all
religious activities which are materially motivated, this
Bhgavata Pura propounds the highest truth, which is
understandable by those devotees who are fully pure in
heart. The highest truth is reality distinguished from illusion
for the welfare of all. Such truth uproots the threefold
miseries." That Vaiava, bhakta, who is not envious, can
understand this bhgavata-tattva. One who is envious,
though he has come to the society of Vaiavas and follows
the path of the Vaiavas, cannot understand this tattva
paramo nirmatsar sat vedyaand cannot make any
advancement on the spiritual path.
If a real sdhu and Vaiava sees or hears that such and such
bhakta, devotee, is making advancement, then he becomes
joyful. "Yes, yes, he is making advancement!" He becomes
joyful. But if instead of becoming joyful he becomes envious
and it becomes very intolerable on his part to hear such
things, then this is kpayacrookedness.
Kpaya is the Paramour of Pratih
Therefore in Mana-ik, r Raghuntha dsa Gosvm
has said
pratih dh vapaca-rama me hdi naet

katha sdhu-prem spati ucir etan nanu mana


sad tva sevasva prabhu-dayita-smantam atula
yath t niksya tvaritam iha ta veayati sa
"O mind, how can pure divine love appear in my heart as
long as the shameless dog-eating outcaste woman of the
desire for prestige is audaciously dancing there? Therefore,
always remember and serve the immeasurably powerful
commanders of the army of r Ka, the beloved
devotees of the Lord. They will at once banish this outcaste
woman and initiate the flow of immaculate vraja-prema in
your heart." (loka 7)
Based on this verse, Bhaktivinode hkura has written a
poem called Sagita. He says that if you can become free
from this kpaya, crookedness, then you can adopt this
path of prema. Otherwise, if there is kpaya, crookedness,
in your heart, you cannot tread the path of prema.
That is the goal of our human life. The supreme perfection
of human life is to achieve ka-prema. Raghuntha dsa
Gosvm and Bhaktivinode hkura have both said that. if
you are serious and eager to achieve this goal, then you
must give up kpaya, crookedness, immediately, otherwise
you cannot achieve this goal, ka-prema.

This Manah-ik is saying to the stupid mind: "Oh mind,


stupid mind, you listen to me, my confidential instruction:
pratih dh vapaca-rama me hdi naet
katha sdhu-prem spati ucir etan nanu mana
If you run after this pratih, this is bih, the stool of a
hog and a shameless clin. As long as this shameless
clin is dancing in your heart, you cannot tread this
path of devotional service at all. This kpaya is the
paramour of pratih. As long as this desire for pratih
is there in your heart, you cannot give up kpaya because
kpaya is its paramour. That is said. You cannot be freed
from this kpaya at all, as long as this pratih is there.
Pratih is a shameless clin.
Therefore the instruction is that one who is very serious and
eager to achieve this ultimate goal, the supreme goal of
human life, this ka-prema, should immediately give up
this kpaya, crookedness.
Unconditional Surrender
How can you give it up? You should humbly surrender.
Unconditionally surrender unto the lotus feet of Guru and
Gaurga. One who is very dear to Guru and Gaurga
immediately surrenders, with a simple heart. Surrender unto
that Vaiava sdhu and serve him, please him. So, by his

mercy you will be freed from this shameless clin and


kpaya, otherwise you cannot free yourself from this.
Bhaktivinode hkura cries and says, "When will that day
come that I will be freed from all these things and get
Rdh-Ka prema-dhana?"
TAS 5: A Society without Envy
Chapter five - A Society without Envy
gudhikn muda lipsed
anukroa gudhamt
maitr samnd anvicchen
na tpair abhibhyate
"Every man should act like this: when he meets a person
more qualified than himself, he should be very pleased;
when he meets someone less qualified than himself, he
should be compassionate toward him; and when he meets
someone equal to himself, he should make friendship with
him. In this way one is never affected by the threefold
miseries of this material world."
Generally when we find someone more qualified than
ourselves, we become envious of him; when we find
someone less qualified, we deride him; and when we find
someone equal we become very proud of our activities.

These are the causes of all material tribulations. The great


sage Nrada therefore advised that a devotee should act
perfectly. Instead of being envious of a more qualified man,
one should be jolly to receive him. Instead of being
oppressive to a less qualified man, one should be
compassionate toward him just to raise him to the proper
standard. And when one meets an equal, instead of being
proud of one's own activities before him, one should treat
him as a friend. One should also have compassion for the
people in general, who are suffering due to forgetfulness of
Ka. These important functions will make one happy
within this material world. (rmad-Bhgavatam 4.8.34)
Follow the Path of the Mahjanas
tte chaya darana haite 'tattva' nhi jni
'mahjana' yei kahe, sei 'satya' mni
"By studying the six philosophical theories, one cannot
reach the Absolute Truth. It is therefore our duty to follow
the path of the mahjanas, the authorities. Whatever they
say should be accepted as the supreme truth." (Cc. Madhya
25.56)
The six philosophies are:
1) Mimmsaka philosophy, 2) Atheistic Skhya philosophy,
3) Nyya philosophy, 4) Myvd philosophy, 5) Followers

of Patajali, the practice of rj-yoga; and 6) Philosophy of


Vysadeva, the compiler of the Vednta-stra.
It should be understood that the first five philosophies
reject the predominance of the Supreme Personality of
Godhead and strive to establish their own philosophical
theories. However, rla Vysadeva wrote the Vedntastra, and taking the essence of all Vedic wisdom, he
established the supremacy of the Supreme Personality of
Godhead. The ultimate goal of studying all the Vedic
literature is the acceptance of Ka as the Supreme
personality of Godhead. This can only be done under the
guidance of a mahjanaan empowered crya!
tarko 'pratiha rutayo vibhinn
nsv ir yasya mata na bhinnam
dharmasya tattva nihita guhy
mahjano yena gata sa panth
"Dry arguments are inconclusive. A great personality whose
opinion does not differ from others is not considered a great
sage. Simply by studying the Vedas, which are variegated,
one cannot come to the right path by which religious
principles are understood. The solid truth of religious
principles is hidden in the heart of an unadulterated selfrealized person. Consequently, as the stras confirm, one

should accept whatever progressive path the mahjanas


advocate."
(Mahbhrata, Vana-parva 313.117)
What the mahjanas say is the truth, satya. Mahjano yena
gata sa panth. The mahjanas have shown us the path
and we have to tread that path. We have to follow the
footprints of the mahjanas. There is no need of
manufacturing some new path. The path has already been
shown by the mahjanas.
The Dealings of a Vaiava
This is mahjana-vkya. Nrada Muni is a mahjana. Nrada
Mimi instructs Dhruva Mahrja how one should be happy
and how one will never be affected by the threefold
material miseries, the miseries of the material world. The
teaching is how we should behave and how we should deal
with others. "Every man should act like this: when he meets
a person more qualified than himself, he should be very
pleased; when he meets someone less qualified than
himself, he should be compassionate toward him; and when
he meets someone equal to himself, he should make
friendship with him. In this way one is never affected by the
threefold miseries of this material world." These are the
dealings of a Vaiava. One who is a Vaiava deals like this
with others, but if he is not a Vaiava, he behaves in an

contrary manner. As Prabhupda has said in his purport:


"Generally when we find someone more qualified than
ourselves, we become envious of him; when we find
someone less qualified, we deride him; and when we find
someone equal we become very proud of our activities.
These are the causes of all material tribulations." What
Nrada Muni has said here is the behavior of a Vaiava,
especially a madhyama-adhikri Vaiava.
Kaniha, Madhyama and Uttama-adhikri
A madhyama-adhikri Vaiava behaves like this:
ivare tad-adhnesu
blieu dviatsu ca
prema-maitri-kpopek
ya karoti sa madhyama
"An intermediate or second-class devotee, called
madhyama-adhikri, offers his love to the Supreme
Personality of Godhead, is a sincere friend to all the
devotees of the Lord, shows mercy to ignorant people who
are innocent and disregards those who are envious of the
Supreme Personality of Godhead." (rmad-Bhgavatam
11.2.46)

rmad-bhgavata pramam amala prem pum-artho


mahn
r-caitanya-mahprabhor matam ida tatrdar na para
This is the opinion of r Caitanya Mahprabhu, rmad
bhgavatam pramam amala. That the rmadBhgavatam is the spotless proof. Prem pum-artho mahn,
and we accept it because prema-bhakti-tattva has been
described in the rmad-Bhgavatam.
bhgavata ye n mne, seyavana-sama
tra st che janme-janme prabhu yama
"That person who has no regard for rmad-Bhgavatam is
the same as a yavana, an untouchable heathen. He will be
punished life after life by Yamarja." (r Caitanyabhgavata, di 2.39)
One who does not accept Bhgavata is a mleccha and a
yavana. He is to be punished by Yamarja not for one life,
janme-janme, life after life. So we should accept this. These
are the dealings of a madhyama-adhikr:
vare tad-adhneu
blieu dviatsu ca
prema -maitr-kpopek

ya karoti sa madhyama
"One who develops love for vara, love for the Supreme
Lord Ka; who develops friendship with equals, who
develops friendship with Vaiavas; who becomes
compassionate or merciful towards an ignorant fool and one
who ignores an offender is a madhyama-adhikr" (rmadBhgavatam 11.2.46)
Bhaktivinode hkura, a great crya in our Gaudiya
Vaiava line, has said in his Hari-nma Cintmai:
ka prema, ka bhakte maitr-rcaraa
bliete kp, ra dve-upekaa
karilena madhyama-bhakta uddha-bhakta hana
ka-nme adhikra karena arjana
"One who has love for Ka, who makes friends with the
devotees, who shows mercy to the neophytes and ignorant
people, and who avoids the envious is a madhyama-bhakta
and is considered a pure devotee, a uddha-bhakta. He is
qualified to chant the holy name of Ka."
Now we will describe the kaniha-adhikr:
arcym eva haraye
pj ya raddhayehate

na tad-bhakteu cnyeu
sa bhakta prkta smta
"A devotee who faithfully engages in the worship of the
Deity in the temple but does not behave properly toward
other devotees or to the people in general is called a
prkta-bhakta, a materialistic devotee. He is to be
considered in the lowest position." (rmad-Bhgavatam
11.2.47)
Who is a kaniha-adhikr? One who offers worship to
Lord Hari in His arc-vigraha according to laukika-raddh,
not striya-raddh. It is a question of raddh, faith. There
are two types of raddh; one is striya-raddh (faith in
sdhu, guru and stra) and the other is laukika-raddh
(faith in what the common people say). One should develop
striya-raddh, not laukika-raddh. One who has not
developed striya-raddh but has developed laukikaraddh and offers worship to Lord Hari in His arc-vigraha
form is a neophyte, a kaniha-adhikr. Na tad-bhakteu
cnyeu sa bhakta prkta smta. A kaniha-bhakta
does not pay respect to hari-bhaktas (devotees of the Lord)
and does not become compassionate toward other living
entities in whom Lord Hari resides.
Then who is an uttama-bhakta, an uttama-adhikri?

sarva-bhteu ya payed
bhagavad-bhvam tmana
bhtni bhagavaty tmany
ea bhgavatottama
"The most advanced devotee sees within everything the soul
of all souls, the Supreme Personality of Godhead, r Ka.
Consequently he sees everything in relation to the Supreme
Lord and understands that everything that exists is eternally
situated within the Lord." (rmad-Bhgavatam 11.2.45)
sthvara-jagama dekhe, n dekhe tra mrti
sarvatra haya nija ia-deva-sphrti
"The maha-bhgavata, the advanced devotee, certainly sees
everything mobile and immobile, but he does not exactly
see their forms. Rather, everywhere he immediately sees
manifest the form of the Supreme Lord." (Cc. Madhya 8.274)
This is an uttama-adhikr. He sees moving and nonmoving,
sthvara-jagama, but he never sees the outward form. What
does he see? Sarvatra sphrti ia, he sees his ia, his most
beloved Deity, Ka. Everywhere he sees, sarvatra haya nija
ia-deva-sphrti. That is the one who is completely Ka
conscious. Who is completely Ka conscious? What is

complete Ka consciousness? Ka said that in the


Bhagavad-gt:
yo m payati sarvatra
sarva ca mayi payati
tasyha na praaymi
sa ca me na praayati
(Bhagavad-gt 6.30)
One who sees Me everywhere and sees everything in Me, he
is completely Ka conscious, tasyha na praymi sa ca
me na praayati. I am never out of his sight, he is never out
of My sight. He sees Me, I see him. This is complete Ka
consciousness.
That is an uttama-adhikrsthvara-jagama dekhe, n
dekhe tra mrti, sarvatra haya nija ia-deva-sphrti. He
sees moving and nonmoving entities and never sees the
outward form. He sees ia, his most beloved deity Lord
Ka, who is there in the heart and everywhere. That is an
uttama-adhikr. Then there is bhgavata-uttama. Who is a
bhgavata-uttama?
Bhagavata-uttama
visjati hdaya na yasya skd

dharir avabhihito 'py aghaugha-na


praaya-raanay dhtghri-padma
sa bhavati bhgavata-pradhna ukta
"The Supreme Personality of Godhead is so kind to the
conditioned souls that if they call upon Him by speaking His
holy name, even unintentionally or unwillingly, the Lord is
inclined to destroy the innumerable sinful reactions in their
hearts. Therefore, when a devotee who has taken shelter of
the Lord's lotus feet chants the holy name of Ka with
genuine love, the Supreme Personality of Godhead can
never give up the heart of such a devotee. One who has thus
captured the Supreme Lord within his heart is to be known
as bhgavata-pradhna [bhgavata-uttama], the most
exalted devotee of the Lord." (rmad-Bhgavatam 11.2.55)
This means that by uttering the name of Hari all sinful
reactions are destroyed. When Hari is bound up in the heart
of a Vaiavapraaya-raanayby the rope of love, then
Lord Hari never leaves the heart of such a Vaiava. That
Vaiava is a bhgavata-uttama.
In Caitanya-caritamta, Kavirja Gosvm has presented
these three types of Vaiavas:
raddhvn jana haya bhakti-adhikr
uttama, madhyama, kaniharaddh-anusr

"A faithful devotee is a truly eligible candidate for the loving


service of the Lord. According to one's faith, one is classified
as a topmost devotee, an intermediate devotee or an
inferior devotee." (Cc. Madhya 22.64)
stra-yuktye sunipua, dha-raddh yra
'uttama-adhikr' sei traye sasra
"One who is expert in logic, argument and the revealed
scriptures and who has firm faith in Ka is classified as a
topmost devotee. He can deliver the whole world." (Cc.
Madhya 22.65)
astra-yukti nhi jne dha, raddhvn
'madhyama-adhikr, sei mah-bhgyavn
"One who is not very expert in argument and logic based on
revealed scriptures but who has firm faith is considered a
second-class devotee. He also must be considered most
fortunate." (Cc. Madhya 22.67)
yhara komala raddh, se 'kaniha' jana
krame krame teho bhakta ha-ibe 'uttama'
"One whose faith is soft and pliable is called a neophyte, but
by gradually following the process, he will rise to the
platform of a first-class devotee." (Cc. Madhya 22.69)

Kavirja Gosvm has said here: raddhvn jana haya


bhakti-adhikr uttama, madhyama, kaniharaddhanusr. According to one's raddh (faith) one becomes an
uttama, madhyama or kaniha.
Develop striya raddh
That person who has not developed striya-raddh, but
has developed only laukika-raddh, his raddh, faith, is
weak:
'raddh'-abdevivsa kahe sudha nicaya
ke bhakti kaile sarva-karma kta haya
"By rendering transcendental loving service to Ka, one
automatically performs all subsidiary activities. This
confident, firm faith, favourable to the discharge of
devotional service is called raddh." (Cc. Madhya 22.62)
This is raddh. This is striya-raddh, 'raddh'-abde
vivsa kahe sudha nicaya. raddh means vivsa
faith; sudhavery strong faith, unflinching faith. Faith in
what? Faith in sdhu-stra-guru, faith in Ka. This is
'raddh'-abdevivsa kahe sudha nicaya, ke
bhakti kaile sarva karma kta haya, this is faith. If someone
develops ka-bhakti, all work is finished, all his activities
are finished. That is ke bhakti kaile sarva karma kta
haya. Nothing is left out. This is raddh, 'raddh'-abde

vivsa kahe sudha nicaya, ke bhakti kaile sarvakarma kta haya, faith in this statement. If someone
develops ka-bhakti, all his activities are finished, all his
work is finished. Nothing is left out. Just place faith in this
statementthis is raddh.
yhra komala raddh, se' kaniha' jana
krame krame teho bhakta ha-ibe 'uttama'
Whose raddh is weak? That person who has not developed
striya-raddh, only laukika-raddh, he is 'kaniha' jana,
he is a neophyte. If he associates with more elevated
Vaiavas, hears from them and places firm faith in their
words, then gradually he will make advancement and
ultimately also he will become an uttama-adhikr.
Then what is striya-raddh and what is laukika-raddh?
striya-raddh means what are the striya siddhantas.
Especially the rmad-Bhgavatam is the essence of all
Vedas, all Upaniads.
sarva-vednta-sra hi
r-bhgavatam iyate
tad-rasmta-tptasya
nnyatra syd rati kvacit

"rmad-Bhgavatam is declared to be the essence of all


Vednta philosophy. One who has felt satisfaction from its
nectarean mellow will never be attracted to any other
literature." (rmad-Bhgavatam 12.13.15)
This rmad-Bhgavatam is the essence of all the Vedas,
Vedntas and Upaniads. Therefore one who has unflinching
faith in what is said, in the teachings that are given in the
rmad-Bhgavatam, that is striya-raddh. rla Jva
Gosvm has put emphasis on striya-raddh. One should
develop astriya-raddh, not laukika-raddh. One who is a
neophyte devotee, a kaniha-adhikr, has only laukikaraddh, not astriya-raddh
Laukika-raddh means that he believes or puts faith in the
words of materialistic persons, materialistic scientists and
philosophers. He has not developed faith in the words of the
sdhus, Vaiavas and mahjanas. He has not developed
faith in the cryas. As for example people here in this
locality say, "O, there is a ghost, there is a ghost in that
tree." One who comes here, he hears from them and he then
says, "O, the people say that there is a ghost." This is laukikaraddh. So when he is passing in this area and the
electricity is off, there is darkness, so he sees something, as
if someone is standing there wearing white cloth. What does
he say? "O yes! There is a ghost. Yes, a ghost is there."

Because he has heard it from these people, he says that a


ghost is there, but in reality it is an old dead tree. This is
laukika-raddh. So when the electricity comes on, he sees,
"O, what is this? O, it is a dead tree. It looks white but they
say it is a ghost." This is laukika-raddh. We should not
develop laukika-raddh. We have to develop striyaraddh. Unless you develop striya-raddh and unless
you deal in this way, which Nrada Muni has instructed here,
you will be affected by the threefold miseries of this
material world. You will never be happy at all. There are six
types of offenders and the Skanda Pura has said that they
all fall down and go to Raurava, naraka [hell]:
nind kurvanti ye mh vaiavn mahtmanm
patanti pitbhi srdha mah-raurava-sajite
hanti nindati vai dvei vaiavn nbhinandati
krudhyate yti no hara darane patanni a
"A fool who blasphemes Vaiavas goes to the worst kind of
hell along with generations of his ancestors. One who kills a
devotee, as well as one who blasphemes devotees, or one
who is envious of devotees, or one who fails to offer
obeisances to Vaiavas upon seeing them, or one who
becomes angered at a Vaiava, or who does not become

joyful upon seeing a Vaiavathese six classes of men are


all considered to be candidates for falling down to hell."
There are six types of offenders:
No. 1: Those who try to kill a Vaiava.
No. 2: Those who blaspheme a Vaiava.
No. 3: On Seeing a Vaiava one does not pay pranma,
obeisances.
No. 4: One who gets angry with a Vaiava.
No. 5: One who develops enmity toward a Vaiava.
No. 6: One who does not become jolly on seeing a Vaiava.
Here Prabhupda has said, "Instead of being envious of a
more qualified man one should be jolly to receive him."
Instead of becoming jolly he becomes envious and covers his
face. He is an offender. So these are the six types of
offenders who fall down to Mahraurava, naraka.
r1a Prabhupda formed this Society of Ka
Consciousness. This is a society of Vaiavas. Why did he
form this Society of Ka Consciousness? Because those
who join this society, those who will be a member of this
society should develop complete Ka consciousness. The
opportunity is given here for one to develop complete
Ka consciousness

Ka Keeps Himself Hidden


yo m payati sarvatra
sarva ca mayi payati
tasyha na praymi
sa ca me na praayati
This is complete Ka consciousness. Ka says, one who
sees Me everywheresthvara-jagama dekhe, n dekhe
tra mrti, sarvatra haya nija ia-deva-sphrtihe sees
moving and non-moving, he never sees the outward form.
He sees ia, his most beloved Deity, Ka, everywhere.
Sarvatra haya nija ia-deva-sphrti, everywhere, yh
netra pae th dekhaye mre, wherever he looks, he sees
Ka. Who is such a person?
bhakta m preme bandhiyche hdaya-bhitare
yhn netra pae th dekhaye mre
"A highly elevated devotee can bind Me, the Supreme
Personality of Godhead, in his heart by love. Wherever he
looks, he sees Me and nothing else." (Cc. Madhya 25.127)
That bhakta, that devotee, who has bound Me up in his heart
with the rope of love, yhn netra pae th dekhaye
mre. Such a bhaktayhn netra pae th dekhaye
mrewherever he looks he sees Me. Such a bhakta,

premi-bhakta, who has bound up Ka with the rope of


love in his heart, he can see Ka everywhere, otherwise
no one can see Ka everywhere. Ka has said:
nha praka sarvasya
yoga-my-samvta
mho 'ya nbhijnti
loko mm ajam avyayam
"I am never manifest to the foolish and unintelligent. For
them I am covered by My eternal creative potency [yogamy]; and so the deluded world knows Me not, who am
unborn and infallible." (Bhagavad-gt 7.25)
These are the words of Ka; "I am never manifest before
everyone. I never manifest everywhere. I am covered up My
yoga-my potency, mho 'ya nbhijnti. "Mudha,"
Ka says. "They are muha's, they are rascals. He cannot
see Me. He cannot understand"mdho ya nbhijnti. In
other words, Ka keeps Himself hidden. If Ka keeps
Himself hidden, how can we see Him? That He says, bhakta
m preme bndhiyche hdaya-bhitare, yha netra pae
th dekhaye mre, such premi-bhakta's can only see. One
who has developed ka-prema and has bound up Ka in
his heart with the rope of love can see Him. This bondage is

very, very strong. This bondage is so strong that even the


Almighty Ka cannot break it.
Ka cannot keep Himself hidden before the eyes of such a
premi-bhakta. The premi-bhakta sees Ka everywhere,
though Ka keeps Himself hidden.
A Society without Envy
This is the society of Ka consciousness. rla Prabhupda
formed this society of Ka consciousness because one will
come and join, and be a member of this society of Ka
consciousness. The opportunity is given here to develop
complete Ka consciousness and see Ka everywhere.
yo m payati sarvatra
sarva ca mayi payati
tasyha na praymi
sa ca me na praayati
This is the goal. These are Prabhupda's words. Prabhupda
has written in his book, "The Ka consciousness
movement aims at creating an atmosphere of non-envy. Of
course it is not possible for everyone to become Ka
conscious, but the Ka consciousness movement can
create an exemplary society wherein there is no envy."

Where is the question of enviousness in this society that


rla Prabhupda formed? If this purpose fails then how will
rla Prabhupda be happy? This is the most important
factor. So here it is said, "Generally when we find someone
more qualified than ourselves, we become envious of him."
This is the nature of people in general who are not
Vaiavas, avaiavas. They become envious when they see
a person more qualified than themselves. But a Vaiava
who is completely Ka conscious will never become
envious. Instead of being envious of a more qualified man,
one should be jolly to receive him. Ka-prema ka
bhakte maitr-caraa. One who develops ka-prema,
develops friendship with Vaiavas, ka-bhaktas, and one
who sees a more qualified person than himself, a more
qualified Vaiava than himself, becomes jolly. He is not
envious at all. That is a real Vaiava, that is a pure Vaiava.
This is the purpose of rla Prabhupda to form this society
of Ka consciousness. This is the goal. Therefore
Prabhupda has said, "The Ka consciousness movement
can create an exemplary society wherein there is no envy at
all." Where is the question of enviousness if you see Ka?
Here Prabhupda says in the concluding lines of his purport,
"One should also have compassion for the people in general
who are suffering due to forgetfulness of Ka." Who
becomes compassionate for the people in general? Who?

One who is a completely Ka conscious person, one who


sees Ka everywhere, only he can have compassion!
Otherwise how can one have compassion? Due to
forgetfulness of Ka, "O! This person is suffering. Why is
he suffering? He is Ka's jva. The jva is suffering. Why?
Ka's jva is suffering because of forgetfulness of Ka
consciousness." One who sees the relationship with Ka
sees this and he becomes compassionate. Otherwise how
will he become compassionate? There is no question of
compassion at all. This is most important. Only such a
Vaiava who sees Ka everywhere, who is a completely
Ka conscious person, he becomes compassionate.
Prahlda Mahrja, who is a pure devotee, sees his most
beloved Lord in a stone pillar. He sees Him everywhere,
"Yes, the Lord is everywhere." His demoniac father
Hirayakaipu, who had conquered the three worlds and
was very powerful, became angry when his son Prahlda
Mahrja spoke like this. "Why do you say that He is
everywhere? Is He there in this pillar?" Who does a
completely Ka conscious person, a premi-bhakta, see?
Bhakta m preme bndhiyche hdaya-bhitare, yh netra
pae th dekhaye mre. Wherever he looks he sees
Ka. Ka gives him darana. Ka cannot keep Himself
hidden from the vision of such a completely Ka conscious
person, a premi-bhakta.

Ka-sambandha
A completely Ka consciousness person will say, "Yes, He
is there in the stone pillar," whereas a demoniac person,
such as the father of Prahlada Mahrja who has conquered
the three worlds, cannot see Ka. This is a question of
vision. So how can we deal with this situation? This is how
one can deal with it: One who has compassion for the
general people who are suffering due to their forgetfulness
of Ka, one who sees Ka everywhere, who has kasambandha, who knows his relationship with Ka and
who is completely Ka conscious, will declare, "Let me go
and inculcate Ka consciousness unto the people in
general." That is really doing good. Therefore, if he develops
Ka Consciousness and understands his position and
establishes his relationship with Ka, there will be no
suffering at all. Such a Vaiava, who sees Ka
everywhere, who has ka-sambandha and whose heart
bleeds by seeing the suffering of the jvas here, cannot sit
tightly. He will go out and preach the science of Ka
consciousness. He thinks, "Let everyone be Ka conscious
and let everyone be happy."
Every man should act like this, so there will be no miseries at
all. Then this world will be turned into a Vaikuha jagat.
Therefore in this verse Nrada Muni has said, "Every man

should act like this. When he meets a person more qualified


than himself he should be very pleased." There should be no
enviousness. This enviousness is one of the six enemies.
Kma (lust), krodha (anger), lobha (greed), moha (illusion),
mada (madness) and mtsarya (envy)in Sanskrit it is said.
Mtsarya (enviousness) is one of your six enemies.
Who can understand what is said in rmad-Bhgavatam,
the bhgavata-dharma-tattva? Dharma projjhita-kaitavo 'tra
paramo nirmatsar sat vedyathe second verse of
the Bhgavatam says, paramo nirmatsar sat vedya.
Sat means devotees, Vaiavas; paramo nirmatsar,
those who are not envious at all. Only those persons can
understand rmad-Bhgavatam. Only he can understand
the bhgavata-dharma-tattva, no one else can understand it.
Bhgavata will never manifest before him. This is a most
important thing and this is the purpose why rla
Prabhupda formed this Society of Ka Consciousness.
The Ka consciousness movement aims at creating an
atmosphere of non-envy. Of course it is not possible for
everyone to become Ka conscious, but the Ka
conscious movement can create an exemplary society
wherein there is no envy. This is the purpose of rla
Prabhupda, the Founder crya of ISKCON, International
Society for Ka Consciousness. This should be an
exemplary society wherein there is no envy, all should be

Vaiavas, a society of Vaiavas. A Vaiava in the true


sense (a pure Vaiava) is not envious. He is nirmatsara, he
is not envious at all. That is a Vaiava. Otherwise what do
we do? Here Prabhupda has said, "Generally when we find
someone more qualified than ourselves we become envious
of him." Nrada Muni, who is a mahjana, has said this.
Bhaktivinoda hkura, who is considered the seventh
Gosvm, a great crya in our line or Gaudiya Vaiava
parampar, has said:
mra jvana, sad ppe rata,
nhiko punyera lea
parere udvega, diychi je koto,
diychi jvere klea
nija sukha lgi', ppe nhi ori,
day-hna svrtha-paro
para-sukhe dukh, sad mithya-bh,
para-dukha sukha-karo
aea kman, hdi mjhe mora,
krodh, dambha-paryana
mada-matta sad, viaye mohita,
his-garva vibhana

nidrlasya hata, sukrye virata,


akrye udyog mi
pratiha lgiy, hya-caraa,
lobha-hata sad km
e heno durjana, saj-jana-varjita,
apardhi nirantara
ubha-krya-nya, sadnartha-man,
nn dukhe jara jara
"I am an impious sinner and have caused others great
anxiety and trouble. I have never hesitated to perform sinful
acts for my own enjoyment."
"Devoid of all compassion, concerned only with my own
selfish interests, I am remorseful seeing others happy. I am a
perpetual liar and the misery of others is a source of great
pleasure for me."
"The material desires within the core of my heart are
unlimited. I am wrathful, devoted to false pride and
arrogance, intoxicated by vanity and bewildered by worldly
affairs. Envy and egotism are the ornaments I wear."
"Ruined by laziness and sleep, I resist all pious deeds, yet I
am very active and enthusiastic to perform wicked acts. For

worldly fame and reputation I engage in the practice of


deceitfulness. Thus I am destroyed by my own greed and am
always lustful."
"A vile, wicked man such as this, rejected by godly people, is
a constant offender. I am such a person, devoid of all good
works, forever inclined toward evil, worn out and wasted by
various miseries."
"Now in old age, deprived of all means of success, humbled
and poor, Bhaktivinoda submits his tale of grief at the feet
of the Supreme Lord." (aragati)
The Ornaments of Kali-yuga
You are such a rascal, an envious person, always placing
others in anxiety and always giving pain to others. You are
very selfish for your own prestige, name, fame, adoration,
for your own happiness. You are not afraid of committing
any sinful activity. Doya-hina, a merciless person, a great
selfish person. When you see someone is becoming
advanced, more advanced, most advanced, it is very painful
for you. You become envious. Sada-mithy, you are a great
liar and only speak lies. Para-dukha sukha-karo, when you
see someone is suffering, you become jolly and say, "Very
good, very good, very good."

There are so many material desires in your heart. You get


angry over nothing, dambha-paryaa, a great puffed-up
person. Such a proud, puffed up fellow. "I am great! Is there
anyone greater than me? I am so great." Especially in Kaliyuga, which is a most degraded age, this dambha, pride, is
the measuring rod. Everybody thinks "I am great!" Then
another says, "What? You are great? I am great!" Then
fighting and quarrelling begins. This dambha (pride) is the
measuring rod. Two persons fight, two persons quarrel, two
groups quarrel and fight; two neighbours quarrel and fight;
two states, two nations. This is going on. Everyone will say,
"I am great! Hey! You say you are great? I am greater!" Then
fighting. This is dambha, this is pride. These are the
ornaments of Kali-yuga. Always puffed-up and proud. Too
much intoxicated with this desire for material enjoyment.
Great materialistic persons and hisa-garva, always envious
and proud. These are the ornaments of Ka1i-yuga
vibhana.
You are a lazy fellow, you will sleep so much, too much. You
will never do any good work. Always very, very enthusiastic
to do all evil work and nasty, abominable activities for your
own prestige, name, fame and adoration. hya-carana,
you act in a very duplicious and crooked way. Lobha-hata
sad km, you are a lusty person. So much lust is there in
your heart.

This is durjana, he is not saj-jana. He is a durjana, he is


rejected by the saj-janas. He is an apardh, he is always a
great offender. Always a great offender, so his dealings are
very crooked and duplicious. It is said here, "When one finds
someone more qualified than himself he becomes envious
of him. When one finds someone less qualified than himself
he derides him. When one finds someone equal with himself
he becomes proud of his activities. These are the causes of
all material tribulations." A durjana, a most wicked person is
not a saj-jana. He is an apardh, he is always a great
offender. He never does anything auspicious. He is covered
up, surrounded with so many anarthas. He is nana dukhe
jara jara, he is always afflicted and always affected with the
threefold miseries of this material world. He will never be
happy at all. This is the statement here. Nrada Muni has
said, "Every man should act like this: when he meets a
person more qualified than himself, he should be very
pleased; when he meets someone less qualified than
himself, he should be compassionate toward him; and when
he meets someone equal to himself, he should make
friendship with him." Otherwise he will suffer. "In this way
one is never affected by the threefold miseries of this
material world."
bhgavata-kathmta ki-jaya!

vch-kalpatarubhya ca
kp-sindhubhya eva ca
patitn pvanebhyo
vaiavebhyo namo nama
TAS 6: The Result of Ka-Bhajana
Chapter six - The Result of Ka-Bhajana
pravtta ca nivtta ca
dvi-vidha karma vaidikam
vartate pravttena
nivttennute 'mtam
"According to the Vedas, there are two kinds of activities
pravtti and nivtti. Pravtti activities involve raising oneself
from a lower to a higher condition of materialistic life,
whereas nivtti means the cessation of material desire.
Through pravtti activities one suffers from material
entanglement, but by nivtti activities one is purified and
becomes fit to enjoy eternal, blissful life."
As confirmed in Bhagavad-gt (16.7), pravtti ca nivtti ca
jan na vidur sur: the asuras, nondevotees, cannot
distinguish between pravtti and nivtti. Whatever they like
they do. Such persons think themselves independent of the

strong material nature, and therefore they are irresponsible


and do not care to act piously. Indeed, they do not
distinguish between pious and impious activity. Bhakti, of
course, does not depend on pious or impious activity. As
stated in rmad-Bhgavatam (1.2.6):
sa vai pusm paro dharmo
yato bhaktir adhokaje
ahaituky apratihat
yaytm suprasdati
"The supreme occupation [dharma] for all humanity is that
by which men can attain to loving devotional service unto
the transcendent Lord. Such devotional service must be
unmotivated and uninterrupted in order to completely
satisfy the self." Nonetheless, those who act piously have a
better chance to become devotees. As Ka says in
Bhagavad-gt (7.16), catur-vidh bhajante m jan
suktino 'rjuna: "O Arjuna, four kinds of pious men render
devotional service unto Me." One who takes to devotional
service, even with some material motive, is considered
pious, and because he has come to Ka, he will gradually
come to the stage of bhakti. Then, like Dhruva Mahrja, he
will refuse to accept any material benediction from the Lord
(svmin ktrtho 'smi vara na yce [Cc. Madhya 22.42]).

Therefore, even if one is materially inclined, one may take to


the shelter of the lotus feet of Ka and Balarma, or Gaura
and Niti, so that he will very soon be purified of all material
desires (kipra bhavati dharmtm avac chnti
nigacchati). As soon as one is freed from inclinations toward
pious and impious activities, he becomes a perfect candidate
for returning home, back to Godhead. (rmad-Bhgavatam
7.15.47)

bhukti-mukti-siddhi-km 'subuddhi' yadi haya


gha-bhakti-yoge tabe kere bhajaya
"Due to bad association, the living entity desires material
happiness, liberation or merging into the impersonal aspect
of the Lord, or he engages in mystic yoga for material
power. If such a person actually becomes intelligent, he
takes to Ka consciousness by engaging himself in intense
devotional service to Lord r Ka." (Cc. Madhya 22.35)
anya-km yadi kare kera bhajana
n mgiteha ka tre dena sva-caraa
"If those who desire material enjoyment or merging into the
existence of the Absolute Truth engage in the Lord's
transcendental loving service, they will immediately attain

shelter at Ka's lotus feet, although they did not ask for it.
Ka s therefore very merciful." (Cc. Madhya 22.37)
ka kahe,m bhaje, mge viaya-sukha
amta chi via mge,ei baa mrkha
"Ka says, 'If one engages in My transcendental loving
service but at the same time wants the opulence of material
enjoyment, he is very, very foolish. Indeed, he is just like a
person who gives up ambrosia to drink poison.'" (Cc.
Madhya 22.38)
mivija, ei mrkhe viaya kene diba?
sva-caramta diy viaya bhuliba
"Since I am very intelligent, why should I give this fool
material prosperity? Instead I shall induce him to take the
nectar of the shelter of My lotus feet and make him forget
illusory material enjoyment." (Cc. Madhya 22.39)
kma lgi' ke bhaje, pye ka-rase
kma chi' 'dsa' haite haya abhile
"When someone engages in Lord Ka's devotional service
for the satisfaction of the senses and instead acquires a taste
to serve Ka, he gives up his material desires and willingly
offers himself as an eternal servant of Ka." (Cc. Madhya
22.41)

buddhiman-arthe-yadi 'vicra-ja' haya


nija-kma lgiha tabe kere bhajaya
The meaning of the word udra-dh is buddhimn
intelligent or considerate. Because of this, even for ones
own sense gratification one engages in the devotional
service of Lord Ka. (Cc. Madhya 24.91)
bhakti vinu kona sdhana dite nre phala
saba phala deya bhakti svatantra prabala
"The other processes cannot yield results unless they are
associated with devotional service. Devotional service,
however, is so strong and independent that it can give one
all the desired results." (Cc. Madhya 24.92)
aj-gala-stana-nyya anya sdhana
ataeva hari bhaje buddhimn jana
"With the exception of devotional service, all the methods
of self realization are like nipples on the neck of a goat. An
intelligent person adopts only devotional service, giving up
all other processes of self-realization." (Cc. Madhya 24.93)
Pravtti and Nivtti
Here Nrada Muni discusses the activities of pravtti and
nivtti. There are two kinds of activities in the Vedas known

as pravtti and nivtti. Pravtti activities means raising


oneself from a lower to a higher condition of materialistic
life, material activities, material sense gratification, material
enjoyment. Activities concerning material enjoyment are
pravtti activities. Nivtti activities means the cessation of
material desire. These are the two types of activities which
are recommended in the Vedas. But here it says, "Through
pravtti activities one suffers from material entanglement,
whereas by nivtti activities one is purified and becomes fit
to enjoy eternal, blissful life."
pravttir e bhtn
nivttis tu mah-phal
"We have many tendencies in this material world, but in the
human form of life one is meant to learn how to curb those
tendencies." (Manu-sahit)
If someone is intelligent enough and he gives up these
pravtti activities and is inclined to the path of nivtti, he
gets a great result. That means he can give pleasure to the
tma (the soul)yaytm suprasdati. This is instructed by
all mahjanas and in rmad-Bhgavatam, the essence of all
Vedic literature.
Nrada Muni explains that those who are inclined to
pravtti-mrga, suffer life after life in this material

existence, but one who is an intelligent person, he will be


inclined towards nivtti activities. Therefore he will be
purified and will become fit to enjoy an eternal, blissful life.
All these instructions are given in the rmad-Bhgavatam
by Nrada Muni, who is a mahjana.
Whatever Your Desire IsDo Ka-Bhajana
catur-vidh bhajante m
jan suktino 'rjuna
rto jijsur arthrth
jn ca bharatarabha
"O best among the Bhratas [Arjuna], four kinds of pious
men render devotional service unto Methe distressed, the
desirer of wealth, the inquisitive and he who is searching for
knowledge of the Absolute." (Bhagavad-gt 7.16)
In Bhagavad-gt Ka has said that four types of persons
are suktina, that means they are doing pious activities,
because they are doing My bhajana. Arti, the distressed;
artha-arth, one who desires material gain; jijsu, the
inquisitive; jn, one who knows things as they are. They
have material desires, but still they pray to Me to fulfill their
desires. Ka says they are suktina. rmad-Bhgavatam
also says the same thing:

akma sarva-kmo v
moka-kma udra-dh
tvrea bhakti-yogena
yajeta purua param
"A person who has broader intelligence, whether he be full
of all material desires, without any material desire, or
desiring liberation, must by all means worship the Supreme
whole, the Personality of Godhead." (rmad-Bhgavatam
2.3.10)
One may have all kinds of material desires, sarva-kmo; one
may have moka-kma, desire of liberation; one may have
neither material desire nor desire for liberation, which is
known as akma, no desire at all. As Mahprabhu has said in
His ikaka:
na dhana na jana na sundari
kavit va jagad-a kmaye
mama janmani janmanvare
bhavatd bhaktir ahaituk tvayi
This is Mahprabhu's teaching. No kmana, no desires, no
material desire, no desire for liberation. I have no desire for
material wealth, no desire for material followers, no desire

for material enjoyment, no desire to enjoy beautiful women,


no desire for liberation. Bhavatd bhaktir ahaituk, I have
only one desire, life after life, let me serve You, O Ka, the
Supreme Personality of Godhead. This is akma, no desire at
all. Neither a desire for material enjoyment, nor a desire for
liberation, that is akma. Whatever desire one may have, if
he worships Ka and does ka-bhajana, he is intelligent
and ultimately he will come to the path of bhakti. In the
Caitanya-caritmta it is said:
bhukti-mukti-siddhi-km subuddhi yadi haya
gha-bhakti-yoge tabe kere bhajaya
anya-km yadi kare kera bhajana
n mgiteha ka tare dena sva-caraa
kma lgi' ke bhaje, pya ka-rase
kma chi' 'dsa' haite haya abhile
One may have bhukti-kma, mukti-kma or siddhi-kma. If
one has this desire for material enjoyment, that means that
one is a bhukti-km. If one has desire for liberation, he is a
mukti-km, and if one has desire for yogic perfection, he is
a siddhi-km. 'Subuddhi' yadi haya gha-bhakti-yoge tabe
kera bhajayaif he is an intelligent person then he will
do ka-bhajana. Ka can give everything. Ka can
fulfill all sorts of desires. Ka is the ultimate sanctioning

authority, anumant. In rmad Bhagavad-gt Ka says,


"I am the ultimate sanctioning authority." Unless Ka
sanctions, nothing will take place. Even a blade of grass will
not move. Ka is the ultimate sanctioning authority, so
whatever kmana, whatever desire one may have, if he does
ka-bhajana, worships Ka, then he is intelligent and
Ka will fulfill that desire. In addition to that, Ka will
give something much higher. He will give that which he has
not prayed for, Ka will give His own lotus feet. Being
fortunate to serve Ka's lotus feet, the person who has
bhukti-kma, mukti-kma, or siddhi-kma is not asking for it,
but Ka will give it. That is the speciality of ka-bhajana.
Therefore,
kma lgi' ke bhaje, pya ka-rase
kma chi' 'dsa' haite haya abhile
anya-km yadi kare kera bhajana
n mgiteha ka tare dena sva-caraa
Anya-km, if those who have other desiresthat means
desires for material enjoyment, desire for liberation or
desire for yogic perfectiondo ka-bhajana and are not
asking for the service at the lotus feet of Ka, still Ka
gives that! Without being asked for it.
kma lgi' ke bhaje, pya ka-rase

kma chi' 'dsa' haite haya abhile


That person had material desires so he was doing kabhajana to fulfill his desire, but in the long run, eventually
what did he get? He gave up all his material desires and now
cherishes the desire of how to be a servant of Ka. He
gets this desire eventually.
Strong Determination Is Required
sthnbhil tapasi sthito 'ha
tv prptavn deva-munndra-guhyam
kca vicinvann api divya-ratna
svmin ktrtho 'smi vara na yce
"O my Lord, because I was seeking an opulent material
position, I was performing severe types of penance and
austerity. Now I have obtained You, who are very difficult
for the great demigods, saintly persons and kings to attain. I
was searching after a piece of glass, but instead I have found
a most valuable jewel. Therefore I am so satisfied that I do
not wish to ask any benediction from You." (Hari-bhaktisudhodaya 7.28)
This is Dhruva's statement. Dhruva was a five year old boy,
the son of King Uttnapda. His mother was Sunit dev,
and he had a stepmother Suruci. The King, Uttnapda, was

too much attached to Suruci. Once Dhruva Mahrja wanted


to sit on the lap of his father whilst his father was sitting on
the throne. But the stepmother Suruci called out, "You
cannot sit on the lap of the king, as you are unfortunate. If
by the grace of the Supreme Lord in the next birth you'll be
born from my womb, then you'll get the chance, otherwise
in this life you have no chance." So Dhruva was very much
distressed. He cried and came to his mother Sunit dev and
narrated everything to her. Sunit dev said, "Yes, Suruci
has said one very good thing. If the Supreme Lord will
shower His mercy, then it will be possible, otherwise it is not
possible. No possibility at all." Then Dhruva said, "Where is
that Bhagavan? I must get Him. I must ask Him and get His
mercy to grant my desire." So Dhruva's mother Sunit said,
"I have heard that many great sages, sdhus, go to the
forest and do severe austerity and penance to get the
Supreme Lord." Then Dhruva said, "I must go to the forest,
do severe austerity and get Him!" His mother said, "You are
a mere boy, you cannot do it!" But Dhruva said, "No, no, no, I
must go, I must go. I must have that Supreme Lord and
through Him get my desire sanctioned."
Dhruva was determined. This is determination, strong and
unshakeable determination! He was steadfast in his
determination, "I must do it." Though he was a mere boy.
Strong determination is required for bhakti-sdhana!

r1a Rpa Gosvm has said in his r Upademta, Nectar


of Instruction, utshn nicayd dhairyt. Nicayd means
strong determination. Three things, first utshn, then
nicayd, then dhairyt. He said six, but first threeutshn
nicayd dhairyt. Utshn, enthusiasm; nicayd,
determination; and dhairyt, patience. So nicayd,
determination, is in between utshn and dhairyt, that
meaning that there should be strong determination to get
Ka, and to nourish it, utshn and dhairyt are required.
Enthusiasm and patience are required, otherwise you cannot
fulfill this determination. Dhruva had all these things, he was
strongly determined and never shaken. Though many
impediments and obstacles came, still he was determined,
he never gave up and he was patient. He had this material
desire how to get a higher position, but he is an intelligent
boy because he did ka-bhajana.
Later Nrada Muni his guru came, that was the arrangement
of the Paramtm. The Paramtm could understand his
strong determination, so the Paramtm made an
arrangement and He sent the guru. The guru is the
representative of the Paramtm, thus Nrada Muni came.
Nrada Muni also tested Dhruva, but Dhruva was so
determined, he said, "No, no, no, I don't want anything. I
only want Nryaa. If you know Nryaa and if you know
how to get Him, please tell me, otherwise get out! I don't

want to listen to you!" Nrada Muni could understand that


Dhruva had strong determination. Nrada Muni gave him a
mantra, taught him the ways of sdhana and instructed him.
Dhruva accepted it very seriously and did very severe
sdhana. Under severe conditions he performed austerity
and chanted that mantra as Nrada Muni had instructed.
Within six months the Supreme Personality of Godhead was
pleased and appeared before Dhruva. When Dhruva opened
his eyes, he saw the Supreme Personality of Godhead
standing before him. The form he was meditating upon in
his heart was before him. Dhruva had a material desire, but
as soon as he saw the Supreme Personality of Godhead,
Nryaa, he forgot all his material desires. But the Supreme
Lord had already granted his desires. The Dhruva planet had
already been created for him. When the Supreme Lord asked
him, "Ask for any boon. I am ready to give it to you," Dhruva
said, "No!" Then Dhruva said:
sthnbhil tapasi sthito 'ha
tv prptavn deva-munndra-guhyam
kca vicinvann api divya-ratna
svmin ktrtho 'smi vara na yce
"O Lord, I have no boon to ask of You. I was just searching
after some pieces of glass, but I got divya-ratna, a

transcendentally valuable gem. SthnbhilI had the


desire how to get a very, very elevated position in this
world, therefore I performed sdhana. I underwent such
penance for this, but I attained You. Tv prptavn devamunndra-guhyameven the demigods and great sages
could not attain Your lotus feet, but I could gain You. I have
no material desire at all. I do not want any boon from You
now."
You see, it is all gone. Svmin ktrtho 'smi vara na yce.
This is the example. This is the ultimate achievement or
result of ka-bhajana. You may have material desires, but
if you do ka-bhajana, Ka will fulfill your desire in such
a way that you will never ask for it again! You have never
asked for His lotus feet, but Ka is giving it to you now,
even though you did not ask for it. That is the result of
ka-bhajana.
kma lgi' ke bhaje, pye ka-rase
kma chi' 'dsa' haite haya abhile
Now Dhruva has the desire to become the servant of Ka,
ka-dsa. All his material desires are gone.
buddhimn-artheyadi vicra-ja haya
nija-kma lgiha tabe kere bhajaya

He is buddhimn, he is intelligent, if he does ka-bhajana


to fulfill his material desire or whatever desire.
Aj-gala-stana
bhakti vinu kona sdhana dite nre phala
saba phala deya bhakti svatantra prabala
Bhakti is so powerful. Without bhakti any other sdhana
cannot give you this result. Saba phala deya bhakti svatantra
prabala. All your desires will be fulfilled by bhakti. Ka is
the ultimate sanctioning authority.
aj-gala-stana-nyya anya sdhana
ataeva hari bhaje buddhimn jana
All sdhana, exept bhakti-sdhana is like aj-gala-stana. Have
you seen a goat? Two udders are hanging on his neck. That is
aj-gala-stana. One may say, "O, I will milk it, get some milk."
But he will be cheated, no milk will come out. This is aj-galastana. Aj-gala-stana-nyya anya sdhanasdhana without
bhakti is like that. Ataeva hari bhaje buddhimn janaone
who is intelligent will only do hari-bhajana, and will get the
highest result.
The Result of Ka-bhajana
satya diaty arthitam arthito n

naivrthado yat punar arthit yata


svaya vidhatte bhajatm anicchatm
icchpidhna nija-pda-pallavam
"The Supreme Personality of Godhead fulfills the material
desires of a devotee who approaches Him with such
motives, but He does not bestow benedictions upon the
devotee that will cause him to demand more benedictions
again. However, the Lord willingly gives the devotee shelter
at His own lotus feet, even though such a person does not
aspire for it, and that shelter satisfies all his desires. That is
the Supreme Personality's special mercy." (rmadBhagavatam 5.19.27)
If someone does ka-bhajana, even if he has material
desires, his desires will be fulfilled by Ka. Then all his
material desires will vanish and he will come to the platform
of bhakti and he will get bhakti.
In the Caitanya-caritamta it is said:
ka kahe,'m bhaje, mge viaya-sukha
amta chi' via mge,ei baa mrkha
Ka says, "He is such a rascal. The ignorant fool is doing
My bhajana and asks Me for material enjoyment. Such a

rascal." Amta chi' via mge,ei baa mrkha, "He is


not asking for nectar, he is asking for poison, such a rascal."
mivija, ei mrkhe 'viaya' kene diba?
sva-caramta diy 'viaya' bhuliba
Then Ka says, "I am not a rascal, I am a wise man, so why
shall I give him material enjoyment? He is doing My bhajana
and asking for material enjoyment. Why shall I give this
rascal material enjoyment? Sva-canamta diy 'viaya'
bhuliba, he is not asking for My lotus feet, but I will give
him My lotus feet and make him forget all this material
enjoyment."
kma lgi' ke bhaje, pye ka-rase
kma chi' 'dsa' haite haya abhile
He had material desires, so he does ka-bhajana, but now
he has Ka rasa, the mellow of Ka. He has given up all
his material desires and now he cherishes the desire of how
to be a servant of Ka. This is the result of ka-bhajana.
In other words, he was in the pravtti-mrga stage, now
however, by doing ka-bhajana, he gradually comes to the
nivtti-mrga stage. That means to the platform of bhakti.
Pravttir e bhtn, nivttis tu maha-phalaif someone
is intelligent he comes to the path of nivtti-marga, giving

up pravtti-mrga, then he attains a very great result. He


attains Ka's lotus feetIntroduction
Rdhr's Order
sakala sannys mui kainu nimantraa
tumi yadi isa, pura haya mora mana
"My dear Lord, I have invited all the sannyss of Benares to
my home. My desires will be fulfilled if You also accept my
invitation."
This brhmaa knew that Caitanya Mahprabhu was the
only Vaiava sannys in Benares at that time and all the
others were Myvds. It is the duty of a ghastha to
sometimes invite sannyss to take food at his home. This
ghastha-brhmaa wanted to invite all the sannyss to his
house, but he also knew that it would be very difficult to
induce Lord Caitanya Mahprabhu to accept such an
invitation because the Myvd sannyss would be
present. Therefore he fell down at His feet and fervently
appealed to the Lord to be compassionate and grant his
request. Thus he humbly submitted his desire. (Cc. di-ll,
7.54)
n yha sannys-gohi, ihmi jni
more anugraha kara nimantraa mni'

"My dear Lord, I know that You never mix with other
sannyss, but please be merciful unto me and accept my
invitation."
An crya or great personality of the Vaiava school is very
strict in his principles, but although he is as hard as a
thunderbolt, sometimes he is as soft as a rose. Thus actually
he is independent. He follows all the rules and regulations
strictly, but sometimes he slackens this policy. It was known
that Lord Caitanya never mixed with the Myvd
sannyss, yet He conceded to the request of the brhmaa,
as stated in the next verse. (Cc. di-ll, 7.55)
prabhu hsi' nimantrana kaila agkra
sannysre kp lgi' e bhag thra
"Lord Caitanya smiled and accepted the invitation of the
brhmaa. He made this gesture to show His mercy to the
Myvd sannyss."
Tapana Mira and Candraekhara appealed to the lotus feet
of the Lord regarding their grief at the criticism of Him by
the sannyss in Benares. Caitanya Mahprabhu merely
smiled, yet He wanted to fulfill the desires of His devotees,
and the opportunity came when the brhmaa came to
request Him to accept his invitation to be present in the

midst of the other sannyss. This coincidence was made


possible by the omnipotency of the Lord. (Cc. di-lil, 7.56)

r1a Kavirja Gosvm has said that the ghasthabrhmana came and invited r Caitanya Mahprabhu to
accept his invitation to attend that sannys assembly he
had invited to his house. That ghastha-brhmaa requested
Mahprabhu very humbly to attend that assembly because
he knew it very well that Mahprabhu never mixed with
other sannyss, that means Myvd sannyss. He
requested Mahprabhu to please be merciful unto him and
accept his invitation.
This is Mahprabhu's own will. Mahprabhu is the Supreme
Personality of Godhead, Ka. He is nondifferent from
Ka, He is Ka Himself, He is all powerful. He has the
supreme will. So by His supreme will this assembly of
sannyss was arranged. Because previously it was
mentioned that Mahprabhu's dear followers, bhaktas,
devotees, Tapana Mira and Candraekhara were very much
shocked at hearing the criticism of rmn Mahprabhu by
the Myvd sannyss in Benares. They told Mahprabhu
how the Myvd sannyss headed by Praknanda
Sarasvat were criticising rmn Mahprabhu, which was
very, very unbearable and intolerable on their part.

Mahprabhu at that time only smiled, He did not say


anything but He wanted to fulfill the desires of the
devotees. Therefore this opportunity was there when the
brhmaa came to request Him to accept his invitation to be
present with the Myvdi sannyss.
Myvds are the Greatest Offenders
This is considered only possible by the omnipotency of the
Lord. That means the sannys assembly was arranged by
the will of r Caitanya Mahprabhu because thereby r
Caitanya Mahprabhu could display His causeless mercy to
one and all. Mahprabhu has said that the Myvds are
the greatest offenders at the lotus feet of Kamyvdi
ke apardh, because the Myvd sannyss are
thinking themselves as the Lord, one with the Lord. They
have thereby committed a great offence. They cannot be
delivered because they have committed such a great
offence, ke apardh. The ultimate destination of such
Myvd sannyss is that of sthvara, they get the bodies
of trees and mountains. Such a destination. Hence these
Myvds cannot be delivered.
Mahprabhu's Mercy Is Required
Mahprabhu has also strictly prohibited us to associate with
Myvds and listen to their philosophy. Myvd-bhya
unile haya sarva-naif someone listens to the Myvd

philosophy, he will be doomed. His bhakti-vtti will be


finished totally. How can these Myvds be delivered
unless rmn Mahprabhu showers His mercy on them?
Only rmn Mahprabhu's mercy is required for that,
otherwise they cannot be delivered. Mahprabhu came to
shower mercy unto one and all, to deliver one and all,
without the exception of anyone. Adbhuta-vadnya,
adbhuta-krunya, adbhuta-audryaMahprabhu is
wonderfully munificent, wonderfully merciful and
wonderfully magnanimous! Therefore Mahprabhu had
showered His mercy to all animate and inanimate objects.
Why would these Myvds be deprived of the mercy of
KaGaurga Mahprabhu? Therefore in order to
shower His mercy upon them, Mahprabhu stopped at Ki
and tolerated their criticism and smiled. That criticism was
very, very intolerable to His followers, His devotees. They
were very sad, so in order to give them pleasure,
Mahprabhu wanted to defeat the Myvd philosophy.
Thus the assembly was arranged.
pasiddhntas Should Be Defeated
Thereby Mahprabhu has taught us that all pasiddhntas
(bogus philosophies) should be defeated and the Vaiava
philosophy should be established. A Vaiava crya does
this. Mahprabhu was playing the role of an crya. A

Vaiava crya goes out, travels throughout the world,


preaches this Vaiava philosophy, defeats all bogus
philosophies and establishes the Vaiava philosophy. That
is a Vaiava crya. This is Mahprabhu's principle and
Mahprabhu has shown this by example.
The assembly was arranged so Mahprabhu would go there
and debate with the Myvd sannyss. Then
Mahprabhu will condemn their philosophy, defeat them
with the Vaiava philosophy and convert all the Myvd
sannyss into Vaiavas. At the end they will all chant Hare
Ka and dance with Mahprabhu. This is Mahprabhu's
causeless mercy, otherwise these Myvd sannyss
cannot be delivered. This is Mahprabhu's wonderful mercy.
Ka's Will Is Supreme
Mahprabhu is the Supreme Personality of Godhead, He is
Ka Himself. Ka is all powerful and omnipotent
parsya aktir vividhaiva ryate. The Supreme Personality
of Godhead, the Supreme Lord has unlimited energies. One
of these energies is iccha-aktiwill power and another is
kpa-aktimerciful power. Whatever the Supreme
Personality of Godhead wills must take place. He is
Supremely powerful, He has the supreme will and He is
Supreme in all respect. The will of the Supreme Personality
of Godhead Ka is Supreme. Only His will will be

executed, even the will of Lord Balarma is not executed.


The will of Ka is executed because He has the supreme
will, He is Supreme in all respects. As for example Lord
Balarma wanted to give their sister Subhadr to
Duryodhana. When Balarma revealed this to Ka, Ka
being the younger brother did not say anything, but Ka
did not want this. He wanted Subhadr to be given to
Arjuna, not to Duryodhana, but He did not say anything.
Lord Balarma expressed this thing, but Ka did not say
anything. When the older brother speaks, the younger
brother remains silent. But it was Ka's will that Subhadr
should be handed over for marriage to Arjuna and that will
was fulfilled. He has the supreme will, that will power is so
powerful, it is Supreme. Even Lord Balarma's will is not
fulfilled.
Kp-akti Acts Independently
It is said that the Supreme Lord's kp-akti, that merciful
energy, is subordinate to His iccha-akti, willing power, but
here in the case of rmn Mahprabhu it is the reverse. His
kp-akti is not subordinate to His iccha-akti. Mahprabhu
has granted this independence to His kp-akti not to
remain under His iccha-akti. This is wonderful! Mahprabhu
would not have distributed His prema, the most confidential
secret, to one and all indiscriminately, if He had not given

this independence to His kp-akti. Therefore


Mahprabhu's kp, Mahprabhu's mercy is so wonderful,
adbhuta-krunya. Thereby He has become adbhutavadnyawonderfully munificent, because His kp-akti
acted independently, not waiting for the direction of His
iccha-akti. His kp-akti acted independently; thereby
Mahprabhu has shown His wonderful munificence.
Indiscriminately He distributed His hidden treasure, prema,
to one and all. Even these Myvds who are not accepted,
they also attained it. They do not deserve to get it, but they
attained it. This was Mahprabhu's wonderfully munificent
act. Thereby His kp-akti acted independently.
Mahprabhu gave Her independence. He told Her, "You may
act independently, You may give Me to anyone You like. I
grant You full independence." Therefore His kp-akti is
now very powerful. His kp-akti became very powerful
and She was very glad.
His kp-akti was distributing love of God, love of Ka,
ka-prema. Ka Himself had not given prema when He
came five thousand years ago in His own svrupa as Ka.
In any incarnation Ka has not given prema, but when He
came as Gaurga Mahprabhu He distributed it freely,
indiscriminately, giving full independence to His kp-akti.
That is rmati Rdhr's kp.

Rdhr Is Ka's Guru


Here Mahprabhu shows how He is under rmat
Rdhr. Here, there, and everywhere Rdhr gives
the order to distribute this prema (love) to one and all.
Rdhr orderska-nma prema-dhana. Distribute
this ka-nma prema, this prema, this love through nma,
through the holy name to one and all, indiscriminately!
Rdhr is so merciful. This is Rdhrn's order. So it is
indicated that Ka is subordinate to Rdhr. It is said
that Ka is the d-guru. The guru-parampara begins from
Ka, but it is indicated here that the guru of Ka is
Rdhr:
rdhikra prema-guru, ami-iya naa
sad m nn ntye ncya udbhaa
"The love of Rdhik is My teacher, and I am Her dancing
pupil. Her prema makes Me dance various novel dances."
(Cc. di 4.124)
In these loving affairs Rdhr is my guru. I am Her
disciple. I am dancing as My guru directsami-iya naa.
Naa means dancer. So in this loving affair, in this
distribution of prema, Rdhr is My guru, I am Her
disciple. I am just dancing according to Her direction, as My

guru directs. This is Rdhr's order to distribute this


prema through the name.
Hare Ka Hare Ka Ka Ka Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
Chanting this name, this nma-prema, distributing the nmaprema to one and all indiscriminately. Here this kp-akti is
independent, it is not under the iccha-aktiwill-power. It is
independent now, it is in reverse.
Caitanya's kp-akti is so powerful. It is very difficult to
express all these things in English. You should understand
that it is a very subtle philosophy. Mahprabhu has come to
distribute prema to one and all indiscriminately because He
is adbhuta-vadnyaa wonderfully munificent incarnation.
Mahprabhu Showers His Mercy on Rascals
He is here now in Ki, to shower His mercy on these rascals,
these Myvds. These Myvds, who are great
offenders at the lotus feet of Ka, cannot be delivered at
all. Mahprabhu is even merciful to such rascals, such
offenders. This is what is indicated here!
Then later on there will be a description by rla Kavirja
Gosvm of how rmn Mahprabhu went there and sat at
such a place where people wash their feet. He will not go to
the pandal where all the Myvd sannyss are sitting.

Praknanda Sarasvat and his followers would come and


request Him to come to the pandal. There will be a
discussion, conversation why He was chanting and dancing
as a sannys and not studying Vednta.
Mahprabhu gives His answer. He will condemn them. He
will defeat one after another all of the Myvd sannyss
and all of the stras* they have, and establish pure bhaktisiddhnta. Thereby He would shower His mercy upon these
Myvd sannyss, so that at the end all the Myvd
sannyss were greatly satisfied and charmed by what
Mahprabhu had said. They admit that it is correct and that
akarcrya's philosophy, the Myvd philosophy, is not
correct.
They will also beg excuse at the lotus feet of Caitanya
Mahprabhu because they had criticised Him, thereby they
had committed an offence at His lotus feet. Mahprabhu is
wonderfully merciful, so He excused them and showered His
mercy upon them. All of them were converted into
Vaiavas and all of them chanted:
Hare Ka Hare Ka Ka Ka Hare Hare
Hare Rma Hare Rma Rama Rma Hare Hare.
GaurgaThe Best of All Incarnations

They all chant and dance with rmn Mahprabhu, such a


scene will be there. This is His wonderful mercy, the mercy
of rmn Mahprabhu.
avatra sra, gaura-avatra
kena n bhajili t're
kari' nre vsa, gela n piysa
pana karama phere*
So it is said, avatra sra, gaura-avatra kena n bhajili
t'regaura-avatra, the incarnation of Gaurga, is the best
of all incarnations. Why are you not doing the bhajana of
Gaurga Mahprabhu? Can you do bhajana? Kar' nre vsa,
gela na piysa, pana karama phereyou are in the midst of
the water. Water, water everywhere, but not a drop to
drink. You are such an unfortunate person, you are in an
ocean of water, but you are so thirsty you cannot quench
your thirstkar' nre vsa, gela n piysa, pana karama
phere. Mahprabhu is distributing this prema, this flow of
prema is a flood, it is an inundation. Everyone is drowning in
this flood, this inundation, but these rascals, these
Myvds cannot inundate, they cannot quench their
thirstkar' nre vsa, gela n piysa, pana karama phere.
The Flood of Prema

They are so unfortunate, still Mahprabhu showered His


mercy upon them. Now they merge themselves into this
inundation, this flood of prema. This is the wonderful mercy
of rmn Mahprabhu. He is wonderfully munificent. The
incarnation of rmn Mahprabhugaura-avatrais the
best of all the incarnations. One and all should come to the
fold of rmn Mahprabhu, whatever one may be. If one
never comes to this fold, one cannot get this prema. He may
get something else, he may go even to Vaikuntha, the
opulent platform, but he cannot get prema unless he comes
to the fold of rmn Mahprabhu. That is the ultimate
thing. So one and all, everyone, should come to the fold of
Mahprabhu, and when Mahprabhu was present here He
had done so, by distributing His prema, showering His mercy
upon these great offenders, the Myvds.
TAS 1: Td Api Suncena
Chapter one - Td Api Suncena
"Lower than the Straw in the Street"
se vipra jnena prabhu n y'na k'ra ghare
thra preraya tre atygraha kare
"The brhmaa knew that Lord Caitanya Mahprabhu never
went to anyone else's house, yet due to inspiration from the

Lord he earnestly requested Him to accept this invitation."


(Cc. di 7.57)
ra dine gel prabhu se vipra-bhavane
dekhilena, vasiychena sannysra gae
"The next day, when Lord r Caitanya Mahprabhu went to
the house of that brhmaa, He saw all the sannyss of
Benares sitting there." (Cc. di 7.58)
sab namaskari' gel pda-praklane
pda praklana kari vasil sei sthne
"As soon as r Caitanya Mahprabhu saw the sannyss He
immediately offered obeisance, and then He went to wash
His feet. After washing His feet, He sat down by the place
where He had done so."
By offering His obeisances to the Myvd sannyss, r
Caitanya Mahprabhu very clearly exhibited His humbleness
to everyone. Vaiavas must not be disrespectful to anyone,
to say nothing of a sannys. r Caitanya Mahprabhu
teaches, amnin mna-dena: one should always be
respectful to others but should not demand respect for
himself. A sannys should always walk barefoot, and
therefore when he enters a temple or a society of devotees
he should first wash his feet and then sit down in a proper
place. In India it is still the prevalent custom that one put his

shoes in a specified place and then enter the temple


barefoot after washing his feet. r Caitanya Mahprabhu is
an ideal crya, and those who follow in His footsteps
should practice the methods of devotional life that He
teaches us. (Cc. di 7.59)
vasiy karil kichu aivarya praka
mahtejomaya vapu koi-srybhsa
"After sitting on the ground, Caitanya Mahprabhu
exhibited His mystic power by manifesting an effulgence as
brilliant as the illumination of millions of suns."
r Caitanya Mahprabhu, as the Supreme Personality of
Godhead Ka, is full of all potencies. Therefore it is not
remarkable for Him to manifest the illumination of millions
of suns. Lord r Ka is known as Yogevara, the master
of all mystic powers. r Ka Caitanya Mahprabhu is
Lord Ka Himself; therefore He can exhibit any mystic
power. (Cc. di 7.60)
prabhve karila saba sannysra mana
uhila sannys saba chiy sana
"When the sannyss saw the brilliant illumination of the
body of r Caitanya Mahprabhu, their minds were
attracted, and they all immediately gave up their sitting
places and stood in respect."

To draw the attention of common men, sometimes saintly


persons, cryas and teachers exhibit extraordinary
opulences. This is necessary to attract the attention of fools,
but a saintly person should not misuse such power for
personal sense gratification like false saints who declare
themselves to be God. Even a magician can exhibit
extraordinary feats which are not understandable to
common men, but this does not mean that the magician is
God. It is a most sinful activity to attract attention by
exhibiting mystic powers and utilizing this opportunity to
declare oneself to be God. A real saintly person never
declares himself to be God but always places himself in the
position of a servant of God. For a servant of God there is no
need to exhibit mystic powers, and he does not like to do so,
but on behalf of the Supreme Personality of Godhead a
humble servant of God performs his activities in such a
wonderful way that no common man can dare try to act like
him. Yet a saintly person never takes credit for such actions
because he knows very well that when wonderful things are
done on his behalf by the grace of the Supreme Lord, all
credit goes to the master and not to the servant. (Cc. di
7.61)

Previously it was said that; "Lord Caitanya smiled and


accepted that invitation of that brhmaa. He made this
gesture to show His mercy to the Myvd sannyss."
Mahprabhu stopped at Ki to teach the Myvd
sannyss a great lesson. At that time in Ki there were
many mah-myvd sannyss led by Praknanda
Sarasvat and they were declaring themselves to be God.
They were very influential. They were very puffed up and
not humble. They thought that they were the only persons
who knew Vednta. They would say, "It is the duty of a
sannys to study Vednta and meditate. It is not the activity
of a sannys to chant and dance in the public street."
When Mahprabhu went to Benares He was a sannys and
he was chanting and dancing with His devotees. Therefore
the Myvd sannyss criticised Mahprabhu
sannysnma-mtra, mah-indrajl!
kpure n vikbe tra bhvakli
They said, "He is not a real sannys, He is a sannys by
name only! He is a magician, a great magician. Indrajl,
kpure n vikbe tra bhvakli. But here in Kaipura,
this Ki-Benares, He cannot sell His magic because we are
great sannyss here."

They were very influential. Therefore when the followers of


Mahprabhu heard these criticisms, they could not tolerate
it. It was intolerable. So amongst them were Candraekhara
and Tapana Mira. They were the followers of rmn
Mahprabhudevotees of rmn Mahprabhu. They could
not tolerate the criticism by these Myvd sannyss. So
they went to Mahprabhu and told him, "These Myvd
sannyss headed by Praknanda Sarasvat are criticizing
you." First Mahprabhu smiled, He did not say anything. It is
personal criticismtolerate it. If someone personally
criticisestolerate it! But one cannot tolerate the criticism
or blaspheming of a Vaiava (sdhu, guru, Vaiava).
Mahprabhu tolerated it, but it was intolerable on the part
of Tapana Mira and Candraekhara. Therefore Mahprabhu
thought of a way to please them. Mahprabhu is the
Supreme Personality of Godhead. He is Supreme in all
respect. He has the supreme will. So by His will, such an
assembly of sannyss was arranged. The brhmaa
arranged that the assembly of sannyss was to be in his
house and Mahprabhu was invited.
Mahprabhu would not go to any assembly, especially not to
an assembly of Myvd sannyss! Mahprabhu would
never mix with them. That brhmaa knew it. So that
brhmaa said, "I know usually you do not go, but will You
accept this invitation? Please come!" That assembly was

arranged by the will of Mahprabhu, so Mahprabhu smiled


and accepted it.
The next day Mahprabhu went there and saw that there
was a great pandal erected and many Myvd sannyss
were there. Mahprabhu first paid His obeisances when He
entered. Then He went to the place where people wash their
feet. He washed His feet and sat down there. He did not go
to the pandal where the Myvd sannyss were sitting.
Amnin Mnadena
sab namaskari' gel pda-praklane
pda praklana kari vasil sei sthne
"As soon as r Caitanya Mahprabhu saw the sannyss He
immediately offered obeisances, and then He went to wash
His feet. After washing His feet, He sat down by the place
where He had done so." (Cc. di 7.59)
He sat down where the people would wash their feet. He did
not go to that erected pandal and sit there. Why did He do
that?
In the purport rla Prabhupda has explained that this is
how Mahprabhu teaches His humility to everyone. He paid
obeisances to the Myvd sannyss. Mahprabhu has
said, myvd ke apardh, myvdi-bhya unile
haya sarva-na. These Myvds are great offenders at

the lotus feet of Ka because they are declaring


themselves as God. Ka is the only Supreme Lord. Kas
tu bhagavan svaya Ka is Bhagavan. No one else is
Bhagavan. Myvd sannyss declare themselves to be
God. They are great offendersmyvd ke apardh,
myvdi-bhya unile haya sarva-na. Do not associate
with such Myvds. Do not listen to their philosophy
otherwise you will be doomed.
Although Mahprabhu is Ka Himself, the Supreme
Personality of Godhead, still He paid His obeisances to the
sannyss. This is Mahprabhu acting as an ideal teacher.
Here rla Prabhupda has said that rmn Caitanya
Mahprabhu very clearly exhibited His humbleness to
everyone.
The Most Important Teaching
td api suncena
taror api sahiun
amnin mnadena
krtanya sad hari
"One should chant the holy name of the Lord in a humble
state of mind, thinking oneself lower than the straw in the
street; one should be more tolerant than a tree, devoid of all
sense of false prestige, and should be ready to offer all

respect to others. In such a state of mind one can chant the


holy name of the Lord constantly." (r r Siksaka,
verse 3)
This is the most important teaching of rmn Mahprabhu!
rla Kavirja Gosvm has said, "Make a garland of this
verse and place it around your neck. Then do hari-bhajana."
td api suncena
taror api sahiuna
amnin mnadena
krtanya sad hari
Otherwise you cannot do hari-bhajana! No hari-bhajana. This
is Mahprabhu's most important teaching. Mahprabhu
Himself was practising and teaching that in His life. He was
not just theoretically speaking. Although Mahprabhu is the
Supreme Personality of Godhead, He paid obeisances to the
sannyss and sat down where the people used to wash
their feet! He exhibited His humility! This is needed.
The ideal Teacher
Also there is another point here; sarvrdhya sarva-pjya
Ka. Ka is to be worshiped by one and all. Ka is to
be paid obeisancesmad-yj m namaskuru. Ka said
that in Bhagavat-gt, in the ninth chapter. M

namaskurupay obeisances to Me! Ka is to be paid


obeisances and Ka is to be worshipedsarvrdhya
sarva-pjya. But here Ka Himself is paying obeisances
because He has come now as a devotee! Although He is the
Supreme Personality of Godhead Ka Himself, He has
come as a devotee, (not as the Supreme Personality of
Godhead). He has come to teach the general people, to
teach one and all by His own example, the ideal teacher, the
ideal crya. One who teaches by his own example, he is an
crya! One who teaches by his own example, never speaks
only theoretically! He also teaches by his own example.
cinoti ya strrtham cre sthpayaty api
svayam carate yasmd cryas tena krtita
(Vyu Pura)
This is the definition of an crya. One who knows stratattva very well, does not only know it theoretically but also
practices it! He himself practises that in his life and teaches
others. He is an crya! Mahprabhu is an ideal crya.
Mahprabhu is acting as an ideal crya. rla Prabhupda
said this. As an ideal crya, He is teaching practically. He
Himself is practising in His own life. He never spoke only
theoretically!
Pay Respect to One and All

Therefore He paid obeisances to one and a1ltd api


suncena. He is teaching that one should think oneself more
insignificant than a blade of straw in the street. He sat down
there, at the place where people wash their feet. He never
went to the pandal, thereby td api suncena. His
humbleness is His teaching by His practical dealings.
Amnin mnadenado not demand respect, pay respect to
one and all, that is His teaching. Teaching practically is
Vaiava etiquette. A Vaiava must not be disrespectful to
anyone, to say nothing of a sannys. r Caitanya
Mahprabhu teaches amnina mnadena, one should always
be respectful to others, but should not demand respect for
himself. Mahprabhu was teaching that practically. Ka
adhina jni, Ka is there in the heart of every living
entity as the Paramtm. To pay obeisances meansKa
says, m namaskurupay obeisances to Me. So obeisances
are paid only to Ka. Ka is there in the heart of every
living entity as Paramtm and we pay obeisances, then
what harm is there? Obeisances are never paid to the body.
Obeisances are paid to the Paramtm. If you pay
obeisances, what harm is there? Amnin mnadena,
Mahprabhu teaches this. Mahprabhu paid His obeisances
to the Myvdi sannyssmyvdi ke apardh,
those who are offenders at the lotus feet of Ka. This is
Mahaprabhu's own statement! Then why did He pay His

obeisances? Because He teaches by His example! A sannysi


should be like this. rla Prabhupda has said, "Vaiavas
must not be disrespectful to anyone, to say nothing of a
sannysi." Vaiavas know this tattva, that Ka is there as
the Paramtm in everyone's heart. A Vaiava sannys or
a Vaiava pays his obeisances to one and all because
obeisances are paid only to Ka as the Paramtm, not to
the body. What harm is there? This is our Vaiava etiquette.
So we always say:
vch-kalpatarubhya ca
kp-sindhubhya eva ca
patitn pvanebhyo
vaiavebhyo namo nama
"I offer my respectful obeisances unto all the Vaiava
devotees of the Lord. They are just like desire trees who can
fulfill the desires of everyone, and they are full of
compassion for the fallen conditioned souls."
Pay Obeisances to All Vaiavas
We pay obeisances to all the Vaiavas, whether they are
senior or junior. This is Vaiava etiquette. As soon as you
rise, early in the morning from your bedyou are a
Vaiava, your wife is a Vaiavi also, so pay your
obeisances to your wife. What is the harm? Is there any

harm? Pay obeisances to the Paramtm! A Vaiava should


be paid obeisances. He may be senior or junior. We pay
respects to all.
This is amnin mnadena. Why did Mahaprabhu pay
obeisances to the Mayavadi sannyss? Mahaprabhu has
said, myavadi ke apardh. The Mayvds are great
offenders at the lotus feet of Ka. Why did He pay
obeisances? Because He is teaching! Here rla Prabhupda
has said, "A Vaiava must not be disrespectful to anyone,
to say nothing of a sannys." Obeisances are paid only to
the Paramtm, not to the body. What harm is there?
We have this practical teaching, that one who is a real sdhu,
a saintly person, he pays obeisances to one and all. Because
he is never paying obeisances to the body, he is paying
obeisances to the ParamtmKa adhina jni. In
practical teaching, we pay obeisances to those who are
superior to us publicly. We never pay obeisances to those
who are juniors publicly, but in the mind we pay them
obeisances. A real sdhu, a saintly person, does this. Before
you have paid obeisances to him, he has already paid his
obeisances to you in his mind. This is a real saintly person.
Mahprabhu publicly paid His obeisances to the Myvds
because they are sannyss anyhow. Prabhupda has said,
"A Vaiava must not disrespect anyone to say nothing of a

sannys." This is amnin mnadena. Mahprabhu is


teaching that, He is exhibiting that, so there is no harm, no
harm!
When you write a letter to someone and he is a Vaiava
what do you write? Please accept my humble obeisances!
This is Vaiava etiquette! Whoever he may be, senior or
junior, pay your obeisances. What is the harm? This is our
Vaiava etiquette, baba!
This is Mahprabhu's teaching. rla Prabhupda has said,
"Those who follow in the foodsteps of Mahprabhu should
practise the methods of devotional life that He teaches us."
So you must do it!
TAS 2: Taror Api Sahiun
Chapter two - Taror api sahiun
"As Tolerant as a Tree"
ka-riktha cyuta sthnt
kipto baddha ca atrubhi
jtibhi ca parityakto
ytanm anuypita
guru bhartsita apto
jahau satya na suvrata

chalair ukto may dharmo


nya tyajati satya-vk
"Although bereft of his riches, fallen from his original
position, defeated and arrested by his enemies, rebuked and
deserted by his relatives and friends, although suffering the
pain of being bound and although rebuked and cursed by his
spiritual master, Bali Mahrja, being fixed in his vow, did
not give up his truthfulness. It was certainly with pretention
that I spoke about religious principles, but he did not give up
religious principles, for he is true to his word."
Bali Mahrja passed the severe test put before him by the
Supreme Personality of Godhead. This is further proof of the
Lord's mercy toward His devotee. The Supreme Personality
of Godhead sometimes puts a devotee to severe tests that
are almost unbearable. One could hardly even live under the
conditions forced upon Bali Mahrja. That Bali Mahrja
endured all these severe tests and austerities is the mercy of
the Supreme Lord. The Lord certainly appreciates the
devotee's forbearance, and it is recorded for the future
glorification of the devotee. This was not an ordinary test.
As described in this verse, hardly anyone could survive such
a test, but for the future glorification of Bali Mahrja, one
of the mahjanas, the Supreme Personality of Godhead not
only tested him but also gave him the strength to tolerate

such adversity. The Lord is so kind to His devotee that when


severely testing him the Lord gives him the necessary
strength to be tolerant and continue to remain a glorious
devotee.
(rmad-Bhagavatam 8.22.29-30)
The Severe Test
The Supreme Lord Himself says, "This is a test." Bali
Mahrja had a very elevated position in the material world.
He had conquered the three worlds, he was in possession of
all the opulence, riches and wealth available in the three
worlds, but he became bereft of all his riches. He fell down
from his original position. He was defeated, arrested by his
enemies, rebuked and deserted by his relatives and friends.
He received so much suffering and so much pain. He was
bound up with the varua-pa [the ropes of Varuna]. He
was rebuked and cursed by his spiritual master, but still he
did not give up his truthfulness. He did not break his
promise. He promised that, "I must give three paces of land
to the Supreme Lord." Vmanadeva, who was a dwarf in
size, had very small footsteps and very small feet. He asked
for three steps of land to place His feet upon, but He as the
Supreme Personality of Godhead, expanded Himself and
became so great. With two feet He occupied all the
landspace, everything in the three worlds. He took away all

the possessions that Bali had possessed in the three worlds.


With two footsteps He took it, finished! Bali became bereft
of everything. That means the Supreme Lord tried to prove
Bali was not truthful, "Bali cannot keep up his promise." But
Bali was fixed. Then the Lord said, "Alright, now I have taken
away everything with two steps. Is there any land or place
you can give for my third footstep?" Bali said, "I have
nothing, nothing to give for the third footstep." But the
Lord said, "If you can give me a place, I can place my third
footstep."
Bali had received mercykp-siddhifrom his
grandfather, Prahlda Mahrja, who is a mah-bhgavata, a
great devotee. So pure intelligence came. He thought, "I
have given everything. The Supreme Lord has taken away
everything from me, all my possessions, all my opulence and
all my riches, but I have not given myself." So he offered his
head and said, "Place the third footstep here." That means
complete dedication. Complete unconditional surrender.
That is the test.
When there is complete dedication, complete surrender, he
will become bereft of everything. There is nothing, there is
no one. Bereft of his friends, relatives, no riches and no
strength. So who is there? Only the Supreme Lord is there.
So he will take shelter. That is the test. Bali passed that test.

His spiritual master ukrcrya cursed him, "You cannot


keep up your promise. You will be proved untruthful. You
will go to hell and suffer there!" But Bali Mahrja tolerated
all these things. "Alright, let me have this suffering, let me
go to hell and suffer there, but I cannot give up my promise.
I cannot be untruthful. I must keep up my promise at any
cost."
He completely surrendered by offering his head, thus he did
not give up his truthfulness. The Supreme Lord admits that it
was certainly the pretention that he spoke about religious
principles but he did not give up religious principles, for he
is true to his word. He is past the test.
chalayasi vikramae balim adbhuta-vmana
pada-nakha-nra-janita-jana-pvana
keava dhta-vmana-rpa jaya jagada hare
"O Keava! O Lord of the universe! O Lord Hari, who have
assumed the form of a dwarf brhmaa! All glories to You! O
wonderful dwarf, by Your massive footsteps You deceive
King Bali, and by the Ganges water that has emanated from
the nails of Your lotus feet, You deliver all living beings
within this world." This verse is from the r Davatrastotra, which is found in the Gt-govinda of Jayadeva
Gosvm

The Supreme Lord pretended, but Bali Mahrja did not give
up his principle, he was true to his word. He tolerated all
these things, all rebukes, all sufferings, all pain and all
insults. He tolerated everything. He received such strength
to tolerate. One should have the strength to tolerate all this.
Therefore Mahprabhu's teaching is:
td api suncena
taror api sahiun
amnin mnadena
krtanya sad hari
Do hari-bhajana without duplicitynikapaa-bhajana.
Bhajana should be done without duplicity. No duplicity
should be there. One should have a simple heart, a pure
heart. That will be tested. Ka knows the heart, He is
there in your heart. Ka knows what bhva (intention) is
there in your heart. He will put you to the test, a very severe
test.
Are you a pretentious person? Just pretending? Is there
duplicity in your heart or do you have a simple heart? What
intention do you have? What desire do you have? Do you
really want Ka? Or do you have some other desires?
Desire for material enjoyment? Desire for liberation? That
will be tested!

Uttama-bhaktiPure Bhakti
anybhilit-nya
jna-karmdy-anvtam
nuklyena knulana bhaktir uttam
"One should render transcendental loving service to the
Supreme Lord Ka favourably and without desire for
material profit or gain through fruitive activities or
philosophical speculation. That is called pure devotional
service."
(Bhakti-rasmta-sindhu, Prva-vibhaga 1.11)
This is uttama-bhakti, pure bhakti, no other intention, no
other desire is there. No desire for material enjoyment, no
desire for liberation. Only to serve the lotus feet of the Lord
and to give Him pleasure.
'I never ask for anything for my own pleasure, for my own
enjoyment, for my own name, fame, prestige, my own
adoration or my own honour. I do not want that.' That will
be tested. That test was there for Bali. Bali passed this test.
One who passes this test, gets the mercy of the Lord. The
Lord will test you and the Lord gives strength to tolerate it.
As described in this verse, hardly anyone could survive such

a test, but for the future glorification of Bali Mahrja, one


of the mahjanas, the Supreme Personality of Godhead not
only tested him, but also gave him the strength to tolerate
such adversity. Mahprabhu has said, taror api sahiun. Be
as tolerant as a tree! How can you do hari-bhajana if you
have no tolerance? That will be tested.
Bali was tested. This was not an ordinary test, it was a very
severe test. No one could have survived, but he survived. He
tolerated!
The Power of Tolerance
Take the example of Haridsa hkura. Such persecution!
The pads (atheists) dragged him through 22 bazaars
and they were whipping him at the same time. They beat
him severely. Anyone else would have died, they could not
have survived. His flesh came out, he was badly wounded!
Those who were looking, could not tolerate to see such
severe persecution. They cried and said, "Alas, alas!" But
Haridsa hkura tolerated it. He was chanting very loudly:
Hare Ka Hare Ka Ka Ka Hare Hare
Hare Rma Hare Rma Rma Rma Hare Hare
khaa khaa hai' deha yadi jaya pra
tabu mi vadane n chi hari-nma

"Let my life go away. Let my body be torn into pieces,


crushed into pieces, whatever may be, I will never give up
this holy name." (Caitanya Bhagavata di 16.94)
Haridsa hkura said this and he did not give up the holy
name. He was chanting and he tolerated. He had the power
of tolerance. Ka gives it. Ka is so kind to His devotee
that according to how severe the test is, the Lord gives him
the necessary strength to be tolerant and continue to
remain a glorious devotee. Those who do this hari-bhajana
without duplicity will receive the strength of tolerance.
Those who do not do bhajana, cannot tolerate. They are very
intolerant. One word they cannot tolerate. What to speak of
anything else. Insult will come, your enemies will rebuke
you, your enemies will call you all bad names. How can you
tolerate it? By serving the lotus feet of Ka.
This material world is such a world, duhkhlayam, at every
step there is danger. A miserable place, a miserable
platform, there is so much misery and suffering here. In
spite of all suffering, miseries, insults, honour, dishonour,
one should be equal;
sama atrau ca mitre ca
tath mnpamnayo
toa-sukha-dukheu

sama saga-vivarjita
tulya-nind-stutir maun
santuo yena kenacit
aniketa sthira-matir
bhaktimn me priyo nara
(Bhagavad-gt 12.18-19)
One who is equal in favourable and unfavourable conditions,
when praised, or dishonoured and who is not disturbed
under these circumstances, passes the test. He is tulya, he is
equal with his friends and with his enemies. It is said; if your
enemy is a very great enemy and if that enemy comes to
your house, what will you do? "O my enemy has come to my
house, now I have the opportunity, I must kill him." You may
be thinking like that, but one who is a real gentleman, a real
devotee, a Vaiava, never thinks like that. He pays all
respects to his enemy, he gives them all good treatment,
then the enemy's heart will be changed and he thinks, "Yes, I
have developed such enmity."
Only One Attachment!
There is the story of Santana Gosvm. Santana Gosvm
bribed the jail keeper so that he could get out of the
jailhouse. He had no other way of getting out. Rupa

Gosvm had kept many gold coins for him and he had
hidden them! He wrote a letter to Santana Gosvm which
was written in an indirect way. It had a lyrical meaning, no
one could understand what the letter said, but Santana
Gosvm could understand the secret meaning of the letter.
So he acted accordingly. Somehow or other Santana
Gosvm was placed into prison. He had given up his
ministership. He had such an elevated position and so much
opulence. He gave up everything for the service to the
Supreme Personality of Godhead. This is a test. Are you
really attracted to this material position with all of it's name,
fame, adoration, opulence, riches and enjoyment? Or do you
have no attachment? Only one attachment should have been
developed towards the lotus feet of Ka!
na dhana na jana na sundar
kavit v jagad-a kmaye
mama janmani janmanvare
bhavatd bhaktir ahaituk tvayi
"O almighty Lord, I have no desire to accumulate wealth, nor
do I desire beautiful women, nor do I want any number of
followers. I only want Your causeless devotional service,
birth after birth." (r r Sikaka, verse 4)

That is Mahprabhu's teaching; to have no desire. 'No, I have


no desire for material wealth, nor do I desire material
followers. So many followers will come and thus praise me
and flatter me but I do not want this. Rather let all blame me
and call me all bad names.' Who wants this thing? All want
praise! When someone rebukes you, calls you ill names, can
you tolerate it? No, you cannot tolerate it. If someone
praises you"Very good, he is my friend, very good!" And
when someone calls you bad names, you become so angry!
Isn't it? Such intolerance.
Tolerate Everything!
If you are really eager to serve the Supreme Personality, you
can tolerate everythingbeing rebuked, called bad names,
so many sufferings and miseries. Haridsa hkura and
Santana Gosvm tolerated. Santana Gosvm took leave
on the plea that he was sick. "I am sick," he said. "Yes, I have
to serve the lotus feet of Ka, the lotus feet of
Mahprabhu. I must go to Mahprabhu and take shelter at
His lotus feet. But this government service is a hindrance on
my path, this ministerial position, serving the Mohammedan
government." Biphale sevinu kpaa durajana capala sukhalaba lgi're. "For a fraction of flickering happiness I have
uselessly served wicked and miserly men!" This verse is from

the song by Govinda dsa Kavirja, titled Bhajah Re Mana


r Nanda-nandana.
Why are you serving these kpaa durajana, the misers and
rascals in this material world? Are you serving them because
of your own bodily comfort and material enjoyment?
Getting a high salary, 'He is giving me so I am serving him.'
He is a rascal, he is a miserkpaa durajana. He was
serving. Many people are serving, flattering, "Yes, you are
very good, very nice, your face is good, your buttock is good,
your behavior is good, everything is good. Nobody is as
good as you, you are a great hero, you are such a powerful
person! O yes." Biphale sevinu kpaa durajana capala
sukha-laba lgi're.
Fleeting material pleasure means material enjoyment,
serving rascals and stupid persons, but you are the servant
of Ka. Ka is the only master, the eternal master, and
the jiva is the eternal servant. If you are not serving Ka
and that material boss sometimes rebukes you, sometimes
puts you in great difficulty, then you tolerate it. "Alright,
alright," you say. "Otherwise I will be dismissed from my
job." Then why not tolerate for the service of Ka? He is
the only master, the only object of love. He is sevya vastu
only to be served. Ka will put you to the test. "Do you
really want to serve Me with love and affection? So I will put

you in such a difficult situation. I will take away everything


from you and you will be insulted and admonished. How can
you serve Me? Have you developed real attachment toward
Me?" That is there in Bali Mahrja, that is the test.
Ka Is My Protector
Santana Gosvm gave up his ministerial position and he
pretended, "I am sick, I am sick." He took leave and stayed in
his house. He studied and discussed Bhgavatam in the
association of devotees, Vaiavas. The Nawab Hussain Shah
sent his physician, "Go and examine him and ascertain what
illness he has."
The royal physician came and saw that there was no illness.
Santana Gosvm was studying and discussing Bhgavatam
in the association of the devotees, Vaiavas. The royal
physician reported this to the Nawab. He said, "There is no
illness, his health is good. He is discussing the Bhgavatam."
Then Hussain Shah went himself to see Santana Gosvm's
illness. He also saw that there was no illness. He asked
Santana Gosvm, "What did you do? Are you telling lies?
Why have you taken leavemedical leave, sick leave? You
are not sick! Don't you want to serve? You and your brother
[Rupa Gosvm] have given me so much trouble. Your
brother left (Rupa Gosvm had already left his government
service to the Nawab Hussain Shah) and you are pretending

to be sicktelling lies and there is no sickness. What is your


intention? What do you want?" Then Santana Gosvm
said, "You are a king, you are a ruler, I am your servant, you
can do whatever you like with me. Whatever punishment
you want to inflict on me you may do, but I will never serve
you again. I will never go back."
He knows, he will face a severe test, he will be put into great
trouble. He knows it, still he was not afraid because he
knows, "Ka is my maintainer, Ka is my protector. No
one else is my protector, no one else is my maintainer." He
had taken complete shelter at the lotus feet of Ka and he
had full faith in it. He said, "You may inflict any punishment
you want on me." The Nawab Hussain Shah put him in jail.
"Now how to get out of this prison?" Santana Gosvm
thought. "Because my aim is to take shelter at the lotus feet
of Caitanya Mahprabhu and serve Him." Such an obstacle is
here now. He is in the prison house. How can he serve Ka
and Mahprabhu? This is a hard test.
Rupa Gosvm wrote a letter to Santana Gosvm. He had
already kept hundreds of gold coins for him. The gold coins
are to bribe the jail-keeper. He will somehow or other get
out of jail and go to Mathur-Vndavna. "Whatever is
needed to serve the lotus feet of Ka, I have to do it." This
is strong determination, firm determination. "I have to do it

even at the cost of my life. Let my life go out, I must do it!


Whatever it may be. I must do it." That is the test. It is by the
will of the Lord that all these things take place, Ka has
the supreme will.
Accordingly Santana Gosvm bribed the jail keeper and
gave him the gold coins. This jail keeper would not have
earned such an amount of money throughout his lifetime.
The jail keeper said, "O, if Hussain Shah will come to know of
this, he will cut of my head and he will kill all my family
members." But Santana Gosvm said, "Don't be afraid.
Allah, God will protect you. I helped you when I was in my
ministerial position, I helped you so much. Please help me
now. I'll go to Mecca. I'll become a daravea.* Don't be
afraid. Allah will protect you." Thus he gave him the
allurement of so many gold coins and the jail keeper
released him. "To save yourself," Santana Gosvm said,
"you will say that I died. I had this stomach upset and I went
there to the bank of the Ganges to pass stool with shakles
on my hands and legs, jumped into the Ganges and
drowned. Diedfinished!"
Pure Intelligence Comes from Ka
Thus Santana Gosvm escaped and traveled through the
jungle path to Ki. (Mahprabhu was in Ki at that time).
He took one servant with him and that servant was carrying

the gold coins. In the evening they took rest in an inn. The
inn was in the jungle where he was passing through. That
innkeeper had engaged the services of an astrologer and the
astrologer could ascertain that this person has some money.
So the innkeeper could understand that this person has
some gold coins, and he planned how to kill these two
persons that very night and take away their gold coins. Such
a severe test! A dangerous situation.
Accordingly this innkeeper prepared very delicious
foodstuffs and made nice sleeping arrangements for
Santana Gosvm and his servant. He said, "Alright, you
seem to be very tired. Take this food and then take rest. This
nice cushion is there." Santana Gosvm thought, "Why is
this person taking so much care of us? That is not good." He
had pure intelligence. One who is constantly attached to the
lotus feet of Ka has pure intelligence:
te satata-yuktn
bhajat prti-prvakam
dadmi buddhi-yoga ta
yena mm upaynti te
"To those who are constantly devoted and worship Me with
love, I give the understanding by which they can come to
Me." (Bhagavad-gt 10.10)

In the tenth chapter of Bhagavad-gt Ka has said; those


who are constantly attached to me and are engaged in doing
bhajana with love (priti), I give them pure intelligence. So
pure intelligence comes from Ka. Santana Gosvm is
such a devotee that he had developed love for Ka. He
had no other desire. His only desire was how to go and meet
Caitanya Mahprabhu and take shelter at His lotus feet. That
was one desire, he had nothing else! That is pure
intelligence.
Then he asked his servant, "Have you any money?" The
servant said, "Yes, I have the gold coins." Immediately
Santana Gosvm thought, "This innkeeper is taking care
of us and in the night he will kill us and take the gold coins."
He then asked the innkeeper, "O innkeeper, is this a
dangerous path, are there many hills? Are there dacoits
(robbers) on the way? Will you please help us to cross the
path during this nighttime?"
The innkeeper said, "Don't worry, you take rest, you seem to
be tired. You take this food and take rest. I'll help you cross
over this dense dark part of the night. Don't worry."
Only One Desire
When that servant said that he had gold coins, then
Santana Gosvm thought, "This is very dangerous!" He
had to get rid of the coins. Santana Gosvm said, "Alright,

give me the gold coins." The servant kept only one coin with
him and handed over the rest. Santana Gosvm gave the
gold coins to the innkeeper. The innkeeper was looking
amazed. "O," he said, "This night I would have killed you for
this, but you have given me the gold coins so my heart has
become completely changed."
The enemy's heart changed. Ka gives intelligence to one
who is completely surrendered to His lotus feet. He gives
intelligence how to pass this test, how to tolerate such a
dangerous situation.
During that night there came a man who helped Santana
Gosvm to cross over the dangerous situation. Such a
severe test! Such suffering you have to face and tolerate all
these things. Therefore taror api sahiun. Ka will test
you whether you have any other desires, any material
desires for enjoyments, liberation, or only one desire,
bhavatd bhaktir ahaitukhow to get the lotus feet of
Ka and serve Him. No other desire. "I do not desire
anything for myself, no enjoyment, no happiness, nothing.
In spite of all suffering, all persecution, I have to serve the
lotus feet of Ka and give him pleasure." This should be
tested. Those who are pure devotees are free from duplicity
and are always engaged in this nikapaa-bhajanabhajana

without duplicity. This is the symptom, lakaa, of such dear


devotees of the Lord.
na pramehya na mahendra-dhiya
na svabhauma na rasdhipatyam
na yoga-siddhr apunar-bhava v
mayy arpittmecchati mad vinnyat
"One who has fixed his consciousness on Me desires neither
the position or abode of Lord Brahm or Lord Indra, nor an
empire on the earth, nor sovereignty in the lower planetary
systems, nor the eightfold perfection of yoga, nor liberation
from birth and death. Such a person desires Me alone."
(rmad-Bhagavatam 11.14.14)
In the eleventh canto of the Bhgavatam Ka says to
Uddhava that the symptom of a pure devotee is that he does
not want anything.
na pramehya na mahendra-dhiya
na svabhauma na rasdhipatyam
na yoga-siddhr apunar-bhava v
mayy arpittmecchati mad vinnyat
"Uddhava, those who are completely surrendered unto Me,
My dear devotees, pure devotees, they have no desire for

material enjoyment, nor desire for liberation, they only want


to serve My lotus feet and give Me pleasure. They do not
want the position of Brahm. They do not want the position
of Indra. They do not want to be the emperor of this world.
They do not want to occupy the heavenly planets where Bali
went, nor opulence. They do not want this yoga-siddhi,
mystic perfection, they do not want liberation. They do not
want anything, they only want to serve Me and give Me
pleasure."
That will be tested. What do you really want? Do you want to
serve the lotus feet of Ka, Mahprabhu, or do you want
some material enjoymentsa good wife, a beautiful woman
to enjoy, thinking, "My wife, my son." Did you come to this
path to get a nice wife? "Yes, very nice, a wife is available
here." Ka knows the heart, baba! Ka knows what is
there in your heart. You cannot cheat Ka. He is there in
your heart. Ka will put you in a severe test. Only if you
pass this test you can get Ka. You should understand this
thing. In the Mukunda-ml-stotra it is said:
nha vande tava caraayor dvandvam advandva-heto
kumbh-pka gurum api hare nraka npanetum
ramy-rm-mdu-tanu-lat-nandane nbhirantu
bhve bhve hdaya-bhavane bhvayeya bhavantam

"O Lord, I do not want material enjoyment. I do not pray to


you for deliverence from naraka [Kumbhipka]hell. For
this purpose I am not offering prayers at Your lotus feet. I do
not want a beautiful woman that is available in heaven or to
be embraced by their soft arms. No, I do not want that. O
Lord Hari, I am not offering prayers at your lotus feet for
that! I only wantbhavatd bhaktir ahaituki tvayito serve
Your lotus feet life after life and give You pleasure. In spite
of all suffering, all difficulties, all rebukes, all insults, all
miseries, whatever may come, I have to tolerate it and serve
Your lotus feet."
na dhana na jana na sundar
kavit va jagad-a kmaye
mama janmani janmanvare
bhavatd bhaktir ahaituki tvayi
This is Mahprabhu's prayer, this is the only desire
nsth dharme na vasu-nicaye naiva kmopabhoge
yad bhvya tad bhavatu bhagavan prva-karmnurpam
etat prrthya mama bahu mata janma-janmntare 'pi
tvat-pdmbhoruha-yuga-gat nical bhaktir astu
(Mukunda-ml-stotra, verse 5)

"O Lord Hari, I do not want material opulences. I do not


want it. I have no list of desires in the subtle corner of my
heart, no desire for material enjoyment. I do not ask you to
destroy my karmic reactions. I never offer a prayer like this,
'Please destroy my karma'. No, let me have the reaction for
what I have done, my previous prarabdha-karma. the
reactions to previous actions which are presently being and
enjoyed. I do not request you and offer prayer to you,
'Please destroy my karmic reactions'. No, whatever
happiness or suffering according to my prarabdha-karma I
deserve to have, let me have it. But only one prayer I have.
What is that? Tvat-pdmbhoruha-yuga-gat nical bhaktir
astu. I only want this nical bhaktirunalloyed devotion at
Your lotus feet. This is the only prayer. I have no other
prayer."
dharmrtha-kma-mokeu necch mama kadcana
tvat-pda-pakajasydho jvita dyat mamad
"O Lord I do not want dharma, artha, kma or moka. I do
not want this. There is no need for all these four types of
muktirpya, slokya, sri, smpya. Please give me a
place at Your lotus feet. This is my only desire. Only think of
me as a speck of dust at Your lotus feet. Just give such a tiny
place as a speck of dust at Your lotus feet. I have no other
desire." (Narada-pacartra)

bhava-bandha-cchide tasyai sphaymi na muktaye


bhavn prabhur aha dsa iti yatra vilupyate
These are the words of Hanumnj. Hanumn is the ideal
servant. "O Lord, You are the deliverer from material
bondage. You can deliver anybody from material bondage,
but I do not ask for it. I do not pray for it. You are my eternal
master, I am Your eternal servant. I must maintain this
eternal relationship of servant and master, this perfect
eternal loving relationship. I have no other desire than to
become Your servant life after life, to serve Your lotus feet
with love and give You pleasure and enjoyment. I do not ask
anything for myself."
sandhy-vandana bhadram astu bhavato bho snna
tubhya namo
bho dev pitara ca tarpaa-vidhau nha kama
kamyatm
yatra kvpi niadya ydava-kulottasasya kasa-dvia
smra smram agha harmi tad ala manye kim anyena
me
(Padyval)
That devotee, who has developed unalloyed devotion at the
lotus feet of Ka, has given up all these daily activities of

chanting of the gyatri-mantra in the tri-sandhyas


morning, noon and evening. He says, "O gyatri, I pay my
obeisances unto you, let all glory come to you." He never
goes to any holy places and takes bath there. He says, "O all
holy places, I pay my obeisances to you. Let all glory come to
you but I do not want to go there." He also says, "O
demigods, forefathers, I have no time to chant your names
and offer any worship to you. I am quite unable, please
excuse me. Wherever I may be, I may be in hell, I may be
very comfortable in heaven, I may be in a deserted place, I
may be in a forest, I may be in a very dangerous place, but I
only want to constantly think of the lotus feet of Ka, who
is the killer of Kasa. Again and again and again, there is
nothing else that I want. I consider that this is enough for
me. Nothing else is required."
snna mlnam abht kriy na ca kriy sandhy ca
vandybhavad
veda khedam avpa stra-paal sampitnta-sphua
dharmo-marma-hato hy adharma-nicaya prya
kayaprptavn
citta cumbati yadavendra-carambho je mamhar-niam
(Padyval)

"I have only one desire to take shelter at the lotus feet of
Ka, who is the crest jewel of the Yadu dynasty. I do not
want anything else. Therefore I give up my bathing three
times a day, I give up all Vedic sacrifices, offering prayer in
the morning, noon and evening and studying the Vedas. All
my Vedic literatures are now put in my box under lock and
key. I do not want all these things. I only constantly want to
be a bumblebee moving around the lotus feet of Ka,
humming, humming;
Hare Ka Hare Ka Ka Ka Hare Hare
Hare Rma Hare Rma Rma Rma Hare Hare
If I put all my Vedic literature in a box under lock and key,
they may be very aggrieved. They may be feeling very great
pain. Still I have to tolerate it. This is a question of
tolerance."
The purport is that one should develop unalloyed, single
pointed devotion, not multi-pointed. Hanumn is the
example, he has unalloyed devotion at the lotus feet of Lord
Rma. Not at the lotus feet of Ka, but Lord Rma. He is a
dear devotee, dsa, servant of Lord Rma. He is a great
sdhu. The sdhu knows stra. All Vedic knowledge comes
from Ka, from the Supreme Lord. Ka has said,
"matta smtir jnam apohana caFrom Me comes
remembrance, forgetfulness and knowledge." One who

develops unalloyed devotion unto the lotus feet of the


Supreme Lord, automatically all the Vedic knowledge is
revealed to him. Hanumnj is a great learned sdhu, he
knows stra and he has said:
rnthe jnakinthe
abheda paramtmani
mama jvana sarvaa
rma rajiva locana
This is unalloyed one pointed devotion. There is no
difference between rnthe and Jnakintha. rinthe is
Ka and Jnakintha is Rma, the husband of Jnaki
St. "There is no difference between rnthe and
Jnakintha, I know." He is a sdhu, he knows it. "In the
Vedas there is no difference, but in my heart and soul is
rma rajiva locana, the lotus eyed Lord Rma, not Ka."
This is one pointed devotion, unalloyed devotion. Therefore
Hanumn has said, "Those who have developed such
unalloyed devotion at the lotus feet of their Lord, Ka or
Rama, have given up these daily activitiesnitya-karma.
They are constantly engaged in this bhajana:
Hare Ka Hare Ka Ka Ka Hare Hare
Hare Rma Hare Rma Rma Rma Hare Hare

Akaitava-bhajanaakaitava means without duplicity.


There is no other desire, but if there is a desire, that means
duplicity. There should be only one desire:
mugdha m nigadantu nti-nipu bhrnta muhur
vaidik
manda bndhava-sacay jaa-dhiya muktdar sodar
unmatta dhanino viveka-catur kmam mah-dmbhikam
moktu na kmate mang api mano govinda-pda-sphm
(Padyval)
If I have been doing all these things you will see that those
who are moralists will blame me. Let them blame me, I do
not care for it. Mugdha m nigadantu nti-nipu. Those
who are learned scholars, Vedic paitas, they may also
criticize me. They may say, "He is a mad fellow." Alright, let
them say it, I do not care. Mugdha m nigadantu ntinipu bhrnta muhur vaidik. "He is mislead." I let them
say it, I do not care. Those who are my relatives, friends,
blame me, they may call me a bad person. "He is a very bad,
nasty person." I let them say it, I do not care. Just tolerate all
these things. Bndhava-sacay jaa-dhiya muktdar
sodarthose who are my brothers will desert me. They
will kick me and desert me beause I have no intelligence. Let
them do it, let them desert me, I do not care. Unmatta

viveka-catur kmam mah-dmbhikamthose who are


rich, wealthy persons, they may call me a mad fellow. Let
them say it, I do not care. Those who are viveka-catur
kmam mah-dmbhikamintelligent persons, they may
say, "O, he is a stubborn, arrogant persondmbhikam."
Alright, they may say so, I do not care. Moktu na kmate
mang api mano govinda-pda-sphm. Inspite of all these
rebukes, all these scoldings, all these insults, all these ill
names and all these sufferings, I am going to tolerate it. "O
Lord, please give me the power to tolerate all these things
and allow me not to be defeated from doing the bhajana of
Your lotus feet.
All this is what one has to tolerate. And this will come! This
material world, material platform, a very dangerous and
nasty platform is not at all a fit place for any gentleman. You
should not expect all honour, all praise and all good names.
Do not expect all these things because all evil, all opposites
will come to you, to test how determined you are, to test
your real attachment to the lotus feet of the Lord. To test
your real devotion, the Lord creates this test. The Lord
places such a test before you, and you have to pass this test.
This was the case with Bali Mahrja. He was very severely
tested and he passed. He gained the strength to tolerate it.
Prabhupda Mahrja has said; the Lord is so kind to His
devotee, by severely testing him, the Lord gives him the

necessary strength to be tolerant and continue to remain a


glorious devotee.
td api suncena
taror api sahiun
amnin mnadena
krtanya sad hari
This is Mahprabhu's teaching. Think yourself worse than a
blade of grass lying on the street, much humbler than that.
Become as tolerant as a tree. Do not demand respect, but
pay respect to one and all. Think that, "All are Vaiavas, but
me." I am the lowest of the low. This is td api suncena.
Otherwise how can you pay respect to one and all if you
think, "O, I am a Vaiava, I am a Vaiava!"
mi ta'vaiava, e-buddhi ha-ile
amni n haba mi
pratih si', hdaya dibe
ha-iba niraya-gm
Bhaktivnoda hkura has said, "If this wicked thought will
enter into my mind that I am a Vaiava, I cannot become
amni. I cannot pay respect to one and all. Better I demand
respect, 'Hey, don't you know who I am? I am a Vaiava,

pay daavat.' So my heart will become polluted, my


consciousness will become polluted and I will go to hell."
Therefore you have to tolerate all these things; all
sufferings, all rebukes, all miseries, all insults, all
blasphemies and all bad names. Tolerate, tolerate, tolerate!
Ka will give you the power for chanting the pure name
without duplicity and Ka gives you the power of
tolerance. After all that, you may not get it in this life, all
glorification will come. Ka will give all these things. This
test is a severe test and you have to pass the test. Do not be
disturbed at all, have tolerance, the power of tolerance!
Have patience!
Keep Up Your Enthusiasm!
Rupa Gosvm has said: utshn nicayd dhairyt. Do not
give up your enthusiasmutshn. You were so
enthusiastic, but now it is all gone. "O I am depressed and
disappointed. O everything has failed." No enthusiasm. Do
not give up your enthusiasm! Keep it up! Utshn nicayd.
Take up this firm determination, "In this very life, I must get
the lotus feet of Ka!" As Dhruva said, "I must meet Lord
Nryaa!" He was a five year old boy and he had such
determination. His name is Dhruva because he has strong
determination. His mother said, "No, no, you are a boy, you
cannot go to the forest. So many sages went through so

much hardship and suffering. For hundreds of years great


sages undergo very severe sdhana, severe austerity, but
they failed. It is not an easy matter because you are a boy."
Dhruva replied, "Whatever it may be, I must attain the lotus
feet of Nryaa." He has such determination, otherwise
how can you get Ka?
Have patienceutshn nicayd dhairyt! Do not be
impatienthave patience and tolerate! Do not give up your
enthusiasm! Do not give up your devotion! Stick to it! Stick
to it in spite of all suffering, all rebukes, all blasphemies, all
and all unfavourable situations. Do not be defeated, stick to
it! Have patience! This is a test. Ka is placing a test before
you. You have to pass it, and you have to tolerate it. These
are all instructions from sdhu-guru.
Tolerate and Cooperate
My Guru Mahrja gave the same instruction; tolerate and
cooperate! This is the last thing he said, "Tolerate and
cooperate." You have to tolerate. All these obstructions,
impediments, sufferings, pain and unexpected things will
come. Insult will come. No praise, but all blame will come to
you. Tolerate, tolerate, tolerate and cooperate, then you will
get passed the test!
You will get the mercy of the Lord, Mahprabhu's mercy,
Nityananda Prabhu's mercy, Ka's mercy. All glory will

come. It may not come in this very lifetime, but it must


come. Do not expect that it will come! Whatever it may be, I
will not give up my attachment to the lotus feet of Ka! I
will not give up my service! I will never leave. I must stay
fixed! This determination is steadiness of mind. This is
unalloyed devotion. This is your real love, affection and
attachment for Ka.
Otherwise how can you get His mercy? Bali Mahrja passed
all these tests. He was arrested, his enemies defeated him,
they called him bad names, so much suffering, so many
insults, all these things he had to tolerate and he became
one of the mahjanas.
TAS 3: Saralat Vaiava Atva
Chapter three - Saralat Vaiava Atva
"Simplicity is Vaiavism"
a-varga-sayamaiknt
sarv niyama-codan
tad-ant yadi no yogn
vaheyu ramvah
"Ritualistic ceremonies, regulative principles, austerities and
the practice of yoga are all meant to control the senses and
mind, but even after one is able to control the senses and

mind, if he does not come to the point of meditation upon


the Supreme Lord, all such activities are simply labour in
frustration."
One may argue that one may achieve the ultimate goal of
liferealization of the Supersoulby practicing the yoga
system and ritualistic performances according to the Vedic
principles, even without staunch devotion to the spiritual
master. The actual fact, however, is that by practicing yoga
one must come to the platform of meditating upon the
Supreme Personality of Godhead. As stated in the scriptures,
dhynvasthita-tad-gatena manas payanti ya yogina: a
person in meditation achieves the perfection of yoga
practice when he can see the Supreme Personality of
Godhead. By various practices, one may come to the point of
controlling the senses, but simply controlling the senses
does not bring one to a substantial conclusion. However, by
staunch faith in the spiritual master and the Supreme
Personality of Godhead, one not only controls the senses but
also realizes the Supreme Lord.
yasya deve par bhaktir
yath deve tath gurau
tasyaite kathit hy arth
prakante mahtmana

"Only unto those great souls who have implicit faith in both
the Lord and the spiritual master are all the imports of the
Vedic knowledge automatically revealed." (vetvatara
Upaniad 6.23) It is further stated, tuyeya sarva-bhttm
guru-uray and taranty ajo bhavravam. Simply by
rendering service to the spiritual master, one crosses the
ocean of nescience and returns home, back to Godhead.
Thus he gradually sees the Supreme Lord face to face and
enjoys life in association with the Lord. The ultimate goal of
yoga is to come in contact with the Supreme Personality of
Godhead. Unless this point is achieved, one's so-called yoga
practice is simply labor without any benefit.
(rmad-Bhgavatam 7.15.28)
A Very Valuable Instruction
Here Nrada Muni states, "Ritualistic ceremonies, regulative
principles, austerities and the practice of yoga are all meant
to control the senses and mind, but even after one is able to
control the senses and mind, if he does not come to the
point of meditation upon the Supreme Lord, all such
activities are simply labour in frustration."
As a bona fide mahjana, sdhu, guru, this is Nrada Muni's
instruction. This is a very valuable instruction. The most
conclusive statement is this that even after one is able to
control the senses and mind, if he does not come to the

point of meditation upon the Supreme Lord, all such


activities are simply labour in frustration.
The Mind and the Senses
indriyi pary hur
indriyebhya para mana
manasas tu par buddhir
yo buddhe paratas tu sa
"The working senses are superior to dull matter; the mind is
higher than the senses; the intelligence is still higher than
the mind; and he [the soul] is even higher than the
intelligence." (Bhagavad-gt 3.42)
Indriy mana csmiin Bhagavad-gt (10.22) Ka
has said that the mind is the most important of all the
senses. The mind is the best of all indriys (senses). The
mind is superior to all of the indriys. The mind is the chief
indriy, the chief sense. If the mind is controlled and fixed at
the lotus feet of Ka, automatically all the other senses
will be controlled, they will be engaged in the service of
Ka. If your mind is not fixed, not controlled, you cannot
control your senses. That is a fact! Ka has said how the
mind can be controlled in Bhagavad-gt (9.34); man-man
bhava, 'think of Me'.

Gurudeva Teaches Control of the Mind


The activities of the mind are willing, feeling and desiring,
sakalpa and vikalpa, accepting and rejecting. The mind
should be fixed at the lotus feet of Ka. Hari-guru-caraasev upsanstram. To control the mind, you must fix your
mind at the Lotus feet of Hari under the guidance of a bona
fide guru. Gurudeva teaches you this. Guru is mukundapreha. Gurudev, the spiritual master is a pure devotee, a
very dear intimate associate of Ka known as mukundaprehadear to Lord Mukunda. Lord Mukunda, the
Supreme Lord listens to whatever His dear and very intimate
associate guru says. If someone disobeys the guru,
disregards the guru, how can he think of the Supreme
Personality of Godhead? How can he meditate upon Him and
His all beautiful form? He cannot meditate, Ka will never
come to his meditation, to his mind. He will go away. That is
a fact! Without devotion to the guru one cannot control his
senses and mind. It is impossible!
Those who are impersonalists try to control their mind and
senses by practising this aga-yoga, pryma-yoga
dhyna, dhraa, smadh, but in actuality, in the practical
sphere they cannot concentrate their mind. Their
concentration is very little, the mind fluctuates. This is the
nature of the mind.

cacala hi mana ka
pramthi balavad dham
tasyha nigraha manye
vyor iva sudukaram
"For the mind is restless, turbulent, obstinate and very
strong, O Ka, and to subdue it, I think, is more difficult
than controlling the wind." (Bhagavat-gt 6.34)
When Ka talks about this control of the mind in rmad
Bhagavad-gt, Arjuna, who is such a great warrior, feels
that it is impossible to control this mind, as it is impossible
to take the motion of the wind through your hand. Similarly,
it is impossible to control this fickle mind. This obstinate,
fickle, disobedient mind. It is quite impossible.
r bhagavan uvca
asaaya maha-bho
mano durnigraha calam
abhysena tu kaunteya
vairgyea ca ghyate
"Lord r Ka said: O mighty-armed son of Kunt, it is
undoubtedly very difficult to curb the restless mind, but it is

possible by suitable practice and by detachment."


(Bhagavat-gt 6.35)
Devotion to Guru
Ka admitted to Arjuna, "Whatever you have said, that is a
fact. This mind is so obstinate, so fickle and very difficult to
control, but still there is a way." Abhysena tu kaunteya,
vairgyea ca ghyatepractise vairgya, detachment,
renunciation, and attachment to Ka, then it will be
possible. Ka instructed this to Arjuna, but it cannot be
achieved without devotion to guru! Without devotion to
guru, one cannot achieve that stage of controlling ones
senses and mindhari-guru-caraa-seva upsanstram. This
is the weaponhari-guru-caraa. By serving guru,
completely surrendering oneself to the lotus feet of guru by
the achievement of guru-kp, and when gurudeva is
pleased through your service then Ka will be pleased and
your mind can be very easily fixed to the lotus feet of Ka.
Otherwise you cannot fix your mind at the lotus feet of
Ka. Ka will go away from your mind because you
have committed an offence. That is apardha, an offence!
Simplicity Is Vaiavism
This question is raised, "For many, many years one has
stayed in the maha, in the guru's rama, in the temple,
associating with the sdhus, Vaiavas, listening to hari-

kath, rendering so many services, still why isn't he making


any progress on the spiritual path? Why is there no progress
at all?"
In answer to it, it is said: that person is not a simple hearted
person. He is just outwardly doing all these things. Staying
in the temple, in the rama for so many years and
rendering so many services, engaged in so many activities,
such a great worker, great devotee, great servant, he is
doing so much service, but in his heart he is not at all simple.
There is duplicity, complexity or crookedness in his heart.
Therefore he cannot make any progress, inspite of all such
things. He cannot make any progress on the spiritual path,
the devotion will not increase. Srila Jva Gosvm Prabhu
has said this in Bhakti-sandarbha.
Ka the Supreme Personality of Godhead became the
messenger of the Pavas. The Pavas are such dear
devotees of Ka. Ka the Supreme Personality of
Godhead became their messenger. He went to the court of
Duryodhana and Dhtarstra. Duryodhana invited Ka to
take food there. He had prepared so much food, but Ka
did not go there. He never touched it because Duryodhana is
not a simple-hearted person, he is a crooked person, a
duplicious person. There is duplicity in him, he is not simplehearted. In other words, he is not a Vaiava. rmad

Bhaktisiddhnta Sarasvat Gosvm Prabhupda Mahrja


has said, saralata vaiava atva'Simplicity is Vaiavism'.
One who is not simple is never a Vaiava. Though
outwardly he may be posing himself as a Vaiava, but if
there is no simplicity in his heart, he is never an actual
Vaiava.
This is the most important thing. rla Bhaktisiddhnta
Sarasvat Gosvm Prabhupda Mahrja and rla Jva
Gosvm have said this.
Therefore one should be simple, one should give up this
duplicity. One who is not simple cannot accept guru as
mukunda-prehavery dear, intimate associate of Ka.
He cannot accept this. He accepts guru as an ordinary human
being.
crya m vijnyn
navamanyeta karhicit
na martya-buddhysyeta
sarva-deva-mayo guru
"One should know the crya as Myself and never disrespect
him in any way. One should not envy him, thinking him an
ordinary man, for he is the representative of all the
demigods." (rmad-Bhgavatam 11.17.27)

Ka said to Uddhava, "That guru, that crya who teaches


by his own example is My manifestationacrya ma
vijnyn. Do not consider him an ordinary human being
na martya-buddhysyeta. All the demigods are manifested
there in the person of the guru, in the body of the guru
sarva-deva-mayo gurubecause he is a dear devotee of
Ka. A uddha-bhakta, a pure devoteevery intimate."
Even Ka Himself serves him, as Ka served the
Pavas. He became their messenger. Ka is known as
bhakta-bhaktimn. Bhakta is known as bhgavat-bhaktimn.
Ka is always seeking an opportunity how to serve His
pure devotee. It is said that Ka unnoticingly follows His
pure devotee to take some dust of his lotus feetbhaktavatsala.
r-bhagavn uvca
aha bhakta-pardhno
hy asvatantra iva dvija
sdhubhir grasta-hdayo
bhaktair bhakta-jana-priya
(rmad-Bhgavatam 9.4.63)
Though Ka is supremely independent, the Supreme
Personality of Godhead, no one is equal to Him nor superior
to Him, still Ka says, "I am subordinate to My devotee"

aha bhakta-pardhino. Bhakta m preme bndhiyche


hdaya-bhitare"That devotee has bound Me up with the
rope of love in his heart." (Cc. Madhya 25.127) Though I am
supremely independent, powerful and almighty, I have no
power to break that bondage of love. Ka is bhaktavatsala, He is very dear to His devotee. How can Ka be
pleased if someone commits some offence to such a
devotee? How can Ka be meditated upon? How can
Ka come to his mind? Never, never, no! It is not at all
possible.
Render Service to Guru with a Simple Heart!
Narda Muni, all mahjanas and all stras have said all this.
If somone does not do anything, no sdhana, no yogasdhana, no aaga-yoga-prayama, he only renders
service unto the guru with a simple heart and pleases him,
then he gets the full mercy of Ka. He can see Ka
everywhere. Ka is always visible before him because he
has the mercy of guru. Guru-kp, the mercy of guru is very,
very powerful! It is the most important achievement, it is
very powerful. That is stated here.
Many people are coming and many devotees are here in the
maha (temple), in the arama for so many years listening
to hari-kath, but really, in whose ears is this hari-kath
entering? How many are hearing? One who is a really simple-

hearted person, who has no complexity, no duplicity, who


never thinks the spiritual master is an ordinary person, he
listens. Hari-kath enters into his ears, otherwise although
outwardly he may be sitting and hearing, but he is not
hearing. Hari-kath is not entering into his ears. No, never,
because he is not a simple-hearted person, he is a duplicious
person, a crooked hearted person. The heart is crooked. He
is engaged in politics. He is not a simple-hearted person, in
other words he is not a Vaiava at all. rla
Bhaktisiddhnta Sarasvat Prabhupda Mahrja and all
mahjanas have said the same thing; my is so strong.
Daiv hy e gua-mayi, mama my duratyayit is very
difficult to overcome my. My is attracting us in so many
ways and in so many forms. We are attracted towards my,
we are not attracted towards Ka because we are not
simple-hearted persons, we are crooked persons. The most
dangerous moment is the moment that we have no
protector. Everybody will be your enemy at that moment.
Who will protect you? Ka is the only protectorka
vin rak kart r keha ni. Ka is the only protector.
Who does Ka protect? Ka protects the Vaiavas, the
bhaktasdevotees, those who are real devotees, real
Vaiavas, those who are simple-hearted persons. Ka
never protects those who outwardly pose themselves as
Vaiavas, but are crooked persons, politicians. Ka

protected the Paavas, Ka did not protect the Kauravas,


Duryodhanas, because they are duplicious persons. If
someone is not a simple-hearted person he cannot listen to
hari-kath. Though outwardly posing, he cannot associate
with a Vaiava sdhu. Hari-kath will never enter into his
ear. He really cannot serve a sdhu or a guru. He is attracted
towards my, he is captured by my. This is most
important.
Here in this material world there are so many hypocrites.
Those who are posing themselves as sdhus, Vaiavas, and
speaking hari-kath, are hypocrites. They are not real
devotees. They may be great Paitas, learned scholars, but
they have no pure devotion. They cannot really speak harikath. If someone listens to them, devotion, (bhakti) will
never develop. Sarpocchita-payo yath; it is stated, "Milk is
a very good thing, but if a serpent touches it, it becomes
poisonous". If someone drinks that milk he will never get
the benefit of drinking milk. It will have a poisonous effect.
Similarly, if hari-kath comes out from the lips of a nonVaiavaavaiava, a duplicious person, not a real
Vaiava, whose heart is not pure and not simple, a crookedhearted personit will never be hari-kath. Whoever listens
to it, will never get the benefit of listening to hari-kath.
That is stated!

The Result of Association


One must be very, very careful. People come here with a
simple heart. First they were simple. They have come here
to associate with real sdhus, Vaiavas and want to make
some progress on the spiritual path, the path of devotional
service, but why do they fall down later on? Why was their
purpose frustrated? In answer to it; it is stated that such
people associate with some non-devotees, they have not
really given their attention to listen to hari-kath from a
pure devotee. They have listened to the asat-kath, the
topics related to sense gratification and politics. Or at the
time of listening they have become inattentive, their mind is
thinking of something else, thereby they have committed
some apardha (offences). They cannot listen to hari-kath.
Hari-kath does not enter into their ear. In other words,
these people have developed duplicity! They are now no
longer simple. They can no longer be called simple-hearted
persons, they are crooked persons. Their heart is now
occupied with duplicity and crookedness. They have now
become very complex. They were simple but now they have
become different. They never accept things in a simple way
or with a simple heart. The heart is changed by the
association of such persons who are offenders, who are nondevotees, who are hypocrites. This is the result of their
association.

Be Simple, as Simple as a Child!


So this instruction is there; be simple, as simple as a child!
Give up all your complexity, all your crookedness, become
simple, as simple as a child, then very easily you can develop
these qualities of a Vaiava and you will get the mercy of
sdhu-guru, then you can really serve. In other words you
will get the mercy of Kayasya prasdd bhagavatprasdo. But if you are a complicated person, a duplicious
person, a crooked-hearted person, then you cannot make
any progress on this path of devotion. You cannot make any
progress.
A Real Sdhu Is Very Rare
Those who outwardly pose themselves as sannyss, as
Vaiavas, are demons like Rvana. When he came to kidnap
Sit, he came as a sannys, but he is a hypocrite because he
kidnapped her. Many, many persons are like that now-adays. A real sdhu is very rare! People are associating with
them, accepting them as sdhus, so therefore they become
crooked! Their simplicity vanishes. First they were simple,
but by the association of such hypocrites they have changed,
they have become crooked. So they cannot make any
progress! Though they pose to hear hari-kath, the harikath will never enter into their ear. Their mind is diverted,
thinking so many things. One must be very, very careful

about this. So all the mahjanas, all sdhus and all cryas
have given us this instructionbe simple! Give up your
crookedness and be simple!
One cannot completely surrender unless he is simple.
Therefore Bhaktisiddhnta Sarasvat Gosvm Prabhupda
Mahrja has said, "Simplicity is Vaiavism". A real
Vaiava is very simple. We say that one who is simple is a
Vaiava. A complicated person, whose heart is not simple
but crooked, may pose himself outwardly as a great
Vaiava, but he is a great demon, a great hypocrite! He is
not a Vaiava at all. There are many persons like this!
One may become simple again if he is fortunate enough to
meet and serve a pure Vaiava. Giving up all his vanity, all
his pride, all his false egoeverythingand be tad api
suncenahumble. Become humble, as humble as a blade
of grass in the street and serve such a Vaiava, mahbhagavata. If you get his mercy, then it is possible to
become simple again, otherwise it is not possible. No
possibility at all. No, not at all. Do you understand, not at all!
Nrada Muni has said the same thing, "A person who cannot
accept guru as very dear, mukunda-preha, but accepts
guru as an ordinary human being like us, how can he get
benefit? How can he meditate upon Ka? Ka will never
come to his meditation." If you commit an offence,

apardha, then Ka will leave your meditation, He will


never come to your meditation. This is the only reason.
TAS 4: Kpaya
Chapter four - Kpaya
"Crookednessthe Great Stumbling Block"
asur sudh-dna
sarpm iva durnayam
matv jti-nasn
na t vyabhajad acyuta
"Demons are by nature crooked like snakes. Therefore, to
distribute a share of the nectar to them was not at all
feasible since this would be as dangerous as supplying milk
to a snake. Considering this, the Supreme Personality of
Godhead, who never falls down, did not deliver a share of
nectar to the demons."
It is said, sarpa krra khala krra sarpt krratara
khala: "The snake is very crooked and envious, and so also
is a person like a demon." Mantrauadhi-vaa sarpa
khala kena nivryate: "One can bring a snake under control
with mantras, herbs and drugs, but an envious and crooked
person cannot be brought under control by any means."
Considering this logic, the Supreme Personality of Godhead

thought it unwise to distribute nectar to the demons.


(rmad-Bhgavatam 8.9.19)

A crooked person is more dangerous, more envious and


cruel than a snake. A snake can be brought under control by
mantra, herbs and drugs, but such a crooked person cannot
be brought under control by any meansso dangerous.
Considering this logic, the Supreme Personality of Godhead
thought it unwise to distribute nectar to the demons. It is
said that this crookedness, kpaya, is a great hindrance on
the path of devotional service. All the cryas, stra, sdhus
and mahjanas have said this: saralat vaiava atva
"Simplicity is Vaiavism". Those who are real Vaiavas,
sdhus, are as simple as a child.
Suppose you are sitting down to accept food. Many people
are sitting in rows, the food is served. You want more food.
You are a greedy fellow and you have a big belly. You are not
satisfied with a little food, but if you think, "O, if I take so
much food in the presence of other people, what will the
people think of me, such a greedy glutton! 'He is a glutton!'"
So the first time the food was served. Then when it comes a
second time, "No, no, no, no, I don't want it, I am satisfied."
This is crookedness.

If you say this, you will remain hungry. Why do you say it?
"No, I need more, please give me more." Why don't you say
that? One who is very simple will say, "Yes, I need. I am
hungry, I want more food, please give me more."
"No, no, no, I do not want, this is enough for me. I am
satisfied." This is kpaya, crookedness, you are not a
simple-hearted person. You have no simplicity at all.
Suppose a teacher is teaching mathematics to the students.
There are many students in the class. The calibre of the
students is not the same. There are different varieties of
students, some are intelligent and others are dull-headed.
The teacher teaches and asks, "All of you have understood?"
"O yes," they all reply. One dull-headed student does not
understand, however, he does not say, "I don't understand."
He thinks that if I say, "I don't understand," what will the
others think of me? He is such a dull-headed fellow, he does
not understand it when the teacher explains it so nicely. So,
out of shyness or whatever it may be, he says, "Yes, yes, I
understand." Then what will happen? He cannot make
advancement, he cannot gain entrance to the higher
mathematics class. He will fail in the examination. It is a
hindrance. It is a great stumbling block on the path of
perfection. That is kpaya.

There is one saying in Bengali, nste se ghmt tnle have


nayou have come to the stage to perform a dance.
Generally the girls or women come to perform dances like
Odissi dance, Manipuri dance, there are so many dance
performances. So you have come to the stage. There are
many onlookers in the audience, who are waiting to see how
you dance. You have to show different postures, mudra. But
if you put a veil over your head on coming to the stage to
dance, what will it be? You cannot perform your dance at all,
you cannot please the audience. You cannot achieve the
success or perfection in your dancing performance. You
have come to dance, so why are you feeling shy and putting
a veil over your head? Take it off and dance freely, then you
will achieve success or perfection in your dance
performance. This is some type of crookedness.
Guru and Gaurga Never Teach Kpaya
Guru and Gaurga never teach this crookedness. They are
not the teachers of crookedness. Mahprabhu never teaches
this. Mahprabhu teaches: saralata vaiava atva
"Simplicity is Vaiavism". With this mood, develop
simplicity in your heart and you will be able to serve Guru
and Gaurga. If you have developed some crookedness
(kpaya) in your heart, you cannot serve Guru and
Gaurga. Bhaktisiddhnta Sarasvat hkura has said, "We

are followers of Guru and Gaurga. Gaurga Mahprabhu


has orderedmara jya guru ha tra' ei dea. Whoever
you meet, you speak what Ka has said. Do not
manufacture anything, do not concoct anything. Simply say
what Ka has said. Just repeat it as it is. So I order you to
become a gurumara jya guru ha tra' ei deaand
you deliver the whole world." So this order has come to my
gurupada.
This order has come to my guru and my guru delivers the
same order to me, so I am doing the work of guru. We
should not cultivate any duplicity in it. We should follow this
order with great simplicity, pure simplicity. We should not
learn this duplicity at all because Guru and Gaurga do not
teach us this duplicity, they teach us only simplicity. To carry
out the order of Guru and Gaurga, we can kick out
anything. Day and night, 24 hours we should be engaged in
the loving service of Guru and Gaurga, cultivating
simplicity in our heart. We should not cultivate any sort of
duplicity, thereby you cannot serve them. A crooked person
may pretend that he is a number one servant of Guru and
Gaurga, but Guru and Gaurga know the heart of such a
number one crooked person.
One who is really sleeping, can very easily be awakened, but
one who is pretending to be sleeping cannot be awakened

because he is pretending. If he is really sleeping, he can be


awakened"Hey, you get up!"by sound vibration. But
you cannot wake up one who is pretending to be asleep
because he is a crooked person, he is only a pretender. If it is
required to go to hell by following and executing Guru and
Gaurga's order 'as it is', we are prepared to go to hell, but
we will not practice any sort of duplicity in it. If a crooked
person goes to Brahmaloka, to the planet where Brahm
stays, still he cannot be delivered! He will fall down from
that position very soon. By cultivating simplicity, if by
chance someone goes to the hell, Guru and Gaurga will go
to hell to deliver that person because he is a simple-hearted
person.
Patita-pavana
It is said, Guru and Gaurgasdhu-guru-mahjana patitapvana kapata-pvana nithey are deliverers of the
patitas, the most degraded. They are not the deliverers of
the crooked persons, those who have developed duplicity
and crookedness in their heart. Even if they have gone to
Brahmaloka by manipulation, they cannot be delivered.
Those persons who are crooked by nature are speculators.
They speculate on matters and they never follow these
instructions as they are. They add their own deliberation to

it, they twist it. In other words they are speculators, they
never accept the essence.
They only bear the burden. They carry a big burden, big
loads, like an ass. An ass is an animal who carries big loads,
they are beasts of burden. Those who are speculators,
duplicious persons, crooked persons, cannot accept the
essence, sara. They are like beasts of burden. They accept
the unwanted things, they do not accept the essence, sara.
Such persons accept asat (temporary) as sat (eternal) and
sat as asat. Such speculators are duplicious persons. They
cannot understand what is good and what is bad because
they are speculators. They never follow the instructions of a
sdhu-guru-mahjana in a simple way. They make that which
is very simple, crooked. They make it very difficult. The
simple way is there, so why are they adopting a crooked
way, a zig-zag way? Adopt the simple way! But they adopt a
zig-zag way and avoid the simp1e way because they are not
simple hearted persons, they are crooked persons by nature.
So they cannot get perfection at all. This is a great
hindrance, a great stumbling block on this path of
perfection.
Accept the Essence

There is one story. Generally this story is told by


Bhaktisiddhnta Sarasvat hkura Mahrja, by which he
teaches this simplicity and duplicity.
There are family priests or family gurus who are not bona
fide gurus. One example is ukrcrya, he was a family
priest or guru of the demons. ukrcrya advised Bali
Mahrja, "Do not give dhana (wealth) to Vmanadeva, He
will take away everything from you." But Bali Mahrja was
a mahjana, a devotee, and he rejected that guru. So such
gurus are there, family gurus.
The father is guru, then the son becomes guru, and then his
son. By a hereditary process they become guru, so-called
gurus, but they are not bona fide gurus. By being a guru,
they maintain their family on pranma and pranm. They
want two things: pranma, daavatobeisances, and
pranmmoney. We have a pranm box. Someone will
came to the temple, offer pranma and put some money in
that box, it is a pranm box. That is Vedic etiquette.
If you come to the temple and if you come to meet a sdhu,
have darana of a sdhu, you should not come empty
handed, you must come with some presentation to give;
patra pupa phala toya, yo me bhakty prayacchati
(Bhagavad-gt 9.26). That is what Ka has said. You may
come with some fruit, a flower, some water or a tulas leaf,

some money, some presentation, but you should not come


empty handed to the temple to have the darana of the Lord
or darana of a sdhu. This is Vedic etiquette. People come
to the temple with some presentation; offer pranm and put
pranm in that box.
So these family gurus go to the houses of their disciples
once a year to get pranma and some pranmi. Guru
Mahrja has come, the disciple pays daavat, arranges a
nice place for his guru's stay for one day and prepares nice
prasda for him and gives some money. It is his yearly due,
he has to pay it.
Such a guru once went to the house of his disciple and the
disciple prepared nice food for him. The guru ate it, then
after that the disciple, showing guru-bhakti, came with
haritaki. It is a nice medicine, it has much benefit. If you take
it regularly it will purify your blood, it will make your
digestive system very well. Three phala, three fruits
hartak, baa, amlaare very useful in the ayur-veda.
Hartak is useful. Do not chew pn, that is forbidden. That
is an intoxicant, it comes under intoxication, pn. Though we
offer pan to the Lord, we should not take it. With that logic,
many say, "O, you offer this to the Lord, why shouldn't we
take it?" The sahajiys take it, but it is forbidden for us.
Ka is all powerful, He can take pn, betel, but we should

not take it, it is forbidden for us. We have no strength, no


power to digest it or to counteract it's intoxicating effect. So
it is forbidden, but hartak is useful.
So he came with the hartak. Then the guru said, "Alright,
take out the unnecessary things and please give me the
necessary part." That means, guru says just peel it. So that
iya, disciple, who is a speculator, a crooked person,
thought, "O, the upper portion of the hartak is
unnecessary and the inner portion is necessary." So he
threw out the upper portion, the skin portion, and gave the
inner portion, the hard seed, to the guru. In hartak, the
outer skin is necessary. The inner portion, the seed, is
unnecessary, that should be thrown out, but he did the
reverse. He is a speculator, he is bhravhi sra hi ni. He
never accepts the essence, but he accepts the unnecessary
things. The guru could not enjoy that hartak and said,
"You are such an unintelligent fellow, don't you know, the
inner portion, the hard nut, is unnecessary and the outer
portion, the skin, is necessary."
The next day after the guru had taken food, that so-called
guru-bhakta, disciple, brought a cardamon pod and thought
of yesterdays event. "O, this inner portion is unnecessary,
this outer portion is necessary, guru has taught this thing."

So he threw out the inner portion of the cardamon and


brought the outer portion and offered it to the guru.
Patitya and Kpaya
So those who are speculators, crooked persons, kapati, they
only speculate. They will not accept things 'as it is'. They
never accept the essence, sara. They accept vastu as avastu
and avastu as vastu, sat as asat and asat as sat, real as unreal
and unreal as real. Therefore sdhu, guru and mahjanas,
have said that one who is very serious, very eager to achieve
perfection in his human birth, which is ka-bhakti, to get
Ka, should be very simple. He should cultivate simplicity.
"Simplicity is Vaiavism". Those who are real sdhus,
Vaiavas, are simple by nature. They are not crooked at all.
This crookedness, kpaya, is a great hindrance on this path
of perfection. This is a sort of diseasepatitya and kpaya.
One who is a crooked person, who has developed
crookedness, even becomes envious towards the doctor
who has come to cure him. He becomes envious of the
doctor, so his disease is incurable.
rla Jva Gosvm has written in his Bhakti-sandarbha
about this patitya and kpaya. Jva Gosvm says that
there are many persons who pretend themselves to be very
devotional, but in their heart there is great crookedness.
Outwardly they pay daavats, like a rod they fall down

from a long distance, but in their heart they are very


crooked, they have no respect at all. They criticize the
sdhus, cryas, gurus, Vaiavas, but outwardly they pay
daavat as if they are very humble and have a very
devotional attitude. They act like this. They offer worship
also, but in their heart there is great duplicity.
Jva Gosvm has also said in his Bhakti-sandarbha that they
cannot make any advancement on this path of perfection.
Such persons take to karma, jna, yoga, tapasya, tyga, niti,
morality. They speak about morality, renunciation and
detachment. They speak about penance, jna, yoga, all
these things, and they practice externally something also.
They pose themselves as very moral persons, but in the
heart they are very crooked. Such hardness is in their heart.
Outwardly they pay daavat and offer worship to sdhu,
guru, but they are very keen to find faults of that sdhu,
guru, Vaiava.
A Great Stumbling Block
Jva Goswmi Prabhu has said, one who is really sleeping
can be very easily awakened by sound vibration, but one
who is pretending to be asleep cannot be woken up because
he is pretending. He is such a crooked person. Therefore we
say, sdhu-guru-mahjana patita-pvana kapata-pvana ni.
They are deliverers of the distressedpatitas, but they are

not deliverers of these crooked personskapata-pvana


ni. Those who leave such sdhu, gurus and go anywhere
else, due to this crookedness, cannot be delivered. They
cannot achieve perfection in their life. Your feet are fixed
here on this ground and if by chance your feet slip, only this
ground will give you shelter, nothing else. So if by chance
you have slipped up from the lotus feet of this guru, only
that guru will you shelter, no other Vaiava sdhu will give
you shelter.
Those who are crooked persons, who develop such
crookedness in their heart, who pose themselves to be very
humble and the followers of sdhu-guru, leave such sdhuguru and go somewhere else to take shelter. But they should
understand that no one can give them shelter, only that
guru. That ground from which his foot has slipped up gives
shelter. A bona fide guru should not be rejected.
If he leaves that guru, quits that guru and goes somewhere
else, to take shelter of another guru-sdhu, he should
understand that no one can give him shelter. Only from
where his foot has slipped up can give him shelter! He has
committed an offence and his offence cannot be
counteracted or destroyed, unless he comes back and seeks
shelter there. No one can give him shelter, only that guru or
Vaiava can give him shelter. So it is said, if your foot has

slipped up from this ground, no other place will give you


shelter. Only this ground will give you shelter from which
your foot has slipped up. Jva Gosvm has quoted this in
Bhakti-sandarbha. No one else can give you shelter, no one
else can protect you, only that guru-sdhu will give you
shelter and protect you. If you are really intelligent and a
really simple hearted person, you can understand it and you
will come back. If you are a crooked person, you cannot
understand this thing, so you will go somewhere else to take
shelter, but no one can give you shelter. Perhaps if someone
gives you shelter, you may think that it is shelter, but that is
not real shelter at all. You cannot make any advancement in
this devotional path. You cannot achieve the perfection in
this life. Rather, as a result of that great offence you have
committed, you will fall down and go to hell, definitely!
Unless you come back, you must be entrapped by this
crookedness. It is crookedness, kpaya, nothing else. So
Jva Gosvm Prabhu has discussed this in Bhaktisandarbha, how this kpaya, crookedness, is a great
stumbling block, a great hindrance on the path of devotional
service.
This verse says, "Demons are by nature crooked like snakes.
Therefore to distribute a share of nectar to the demons was
not at all feasible since this would be as dangerous as
supplying milk to a snake."

If you give milk to a snake, you will only enhance his poison,
nothing else. So, considering this, the Supreme Personality
of Godhead, Acyuta, did not deliver a share of nectar to the
demons because they are such crooked persons, more
crooked than snakes. A snake can be controlled by mantra
and auadhi (medicine/drugs), but a crooked person cannot
be controlled even by mantra or auadhi. They are more
crooked than snakes. Therefore it is said, sdhu, guru,
Vaiava are patita-pvana, not kapaa-pvana. They are not
the deliverers of the crooked persons, they are deliverers of
the really distressed persons. If a person who is crooked, by
manipulation occupies a higher position or goes to the
planet where Brahma lives, still he cannot be delivered. He
will fall down from that position and cannot be delivered.
But if simple hearted person goes to hell by chance, then
sdhu, guru, Vaiava will go to hell to deliver him.
Therefore we say, sdhu-guru-vaiava patita-pvana
kapata-pvana nithey are not the deliverers of duplicious
persons, crooked persons, they are the deliverers of the real
distressed and most degraded personsprovided that they
are simple.
Then the question may be asked, "But why is it that people
take to this crookedness, why are they not becoming
simple? Why will you find this crookedness in a Vaiava

community?" Therefore sdhu, stra, mahjanas and the


cryas say, "To be a Vaiava, you must give up your
crookedness and become simple."
Name, Fame and Prestigean Incurable Disease
Also, in a Vaiava community you will find that this
crookedness, kpaya, is going on, no simplicity at all. It is
politics, it is crookedness. They are after name, fame and
prestige. Only for that reason they cultivate this
crookedness, kpaya. They pose themselves as Vaiavas,
but they are not real Vaiavas. Vaiava-cryas have said,
vaiavera pratih karera bihthat is the stool of a
hog. Bhaktivinode hkura and Raghuntha dsa Gosvm
have said this and they never run after name, fame and
prestige. One who is a real Vaiava, he will never run after
it. But all are running after this by cultivating crookedness.
How can they get labha, pj, pratihworship from
others, and occupy a superior position?
They cannot understand that they have been infected by an
incurable disease. They have given up kanaka and kmin
gold and women, but they have not given up this pratih,
name and fame.
Pratih, the Stool of a Hog

In the Hari-bhakti-vilsa, rla Santana Gosvm has said,


"One may give up kanaka and kmingold and women,
but it is very difficult to give up this pratih." Santana
Gosvm says, vaiava pratih karera bih
pratih, it is the stool of a hog. He has given up
everything, his family, his home, all his material
relationships, given up money, given up his wife, women,
but he has not given up this 'pratih'. This "pratih
bih"the stool! The mahjanas, the Vaiava-cryas
like Bhaktivinode hkura, Raghuntha dsa Gosvm,
Santana Gosvm, have said, it is the stool of the hog. Stool
is an unnecessary thing, it should be rejected. Nobody
accepts stool. It is rejected stuff, very bad, impure. But those
who are hogs and dogs, they accept this stool. They think
this is very nice and it is to be accepted. Those who are socalled renounciate, have given up everything, they say,
artham anartha bhvaya nitya*"This money, artha, is
the cause of all anartha, so we have given it up." They say
that they have given up everything: their wife, their son,
their family, relatives, but they have not given up this pride
that "I have given up everything!" Such pride is there. In this
world you will find, beginning from a boy to an old man,
that all are running after this pratihname, fame and
prestige. Many examples are there because thereby you will
achieve fame and that fame will be immortal. Though we

die, still that fame will be there, our names will be written in
the history books. Therefore you will find that the students
are labouring so hardhow to come out successful in the
examinationso a little fame will come. Those who are
expert swimmers, they are swimming the English Channel or
Atlantic Ocean and think, "I will swim!" "If I will drown, still
my name will be recorded in history." They are so mad after
this name and famepratihthey are not even afraid of
their death. Some are doing mountaineering, climbing to the
highest peak of the HimalayasMt. Everest. They may die
by chance, but still they think, "My name will be written in
the history books as such a great mountaineer." This is
pratih. It is very difficult to give up.
A "Great" Renounciate
You will also find in this community of holy men, sdhusamaja, sdhu community, that one poses oneself to be a
renunciate. He has only one kaupna, nothing else. Some
only use the bark of the tree as clothing, such great
renunciates. He never stays in one place for more than one
day, he moves about because, "I will develop some
attachment to this place." Every day he goes out and gets
some mdhukar (begging door to door for a little rice or a
chapati). He is wondering there in the jungle of Vndavna
and Vrajabhumi, getting mdhukar, such a great

renunciate, but has not given up this pride that "I am a great
renunciate!" He never builds a cottage for himself. He stays
anywhere, under a tree. Outwardly he has become very
niskicana or akicana, a great renunciate. Therefore
Santana Gosvm has said, "One may give up kanaka and
kmin, one may give up everything, but it is very difficult to
give up this pratih-bih." Only for this, a man becomes
crooked, intolerant and envious. In this material platform it
is quite natural that one becomes envious, "Oh, he is making
advancement. He is becoming more wealthy than me. He is
occupying a greater position than me." So man becomes
envious and a plan is made to pull him down in the political
field. Political enviousness is there, political murder is there.
This is enviousness, it is all crookedness. You will find in this
sdhu-samaja also that if someone is making some nice
advancement on the spiritual path, then one who is a real
sdhu will say, "Yes, yes, he is making some nice
advancement." But one who is not a real sdhu, who is a
crooked person, just posing himself as a Vaiava-sdhu,
cannot tolerate it. He becomes intolerable when he hears
this. As if a sharp arrow has pierced into his heart when he
hears that. "O such and such is making advancement." It is
very difficult to hear and tolerate it. It is intolerable. But this
is not at all appreciated. rmad-Bhagavatam says:
nirmatsar sat vedya. Dharma projjhita-kaitavo 'tra

paramo nirmatsarn sat vedya vstavam atra vastu


vada tpa-trayonmlanam. "Completely rejecting all
religious activities which are materially motivated, this
Bhgavata Pura propounds the highest truth, which is
understandable by those devotees who are fully pure in
heart. The highest truth is reality distinguished from illusion
for the welfare of all. Such truth uproots the threefold
miseries." That Vaiava, bhakta, who is not envious, can
understand this bhgavata-tattva. One who is envious,
though he has come to the society of Vaiavas and follows
the path of the Vaiavas, cannot understand this tattva
paramo nirmatsar sat vedyaand cannot make any
advancement on the spiritual path.
If a real sdhu and Vaiava sees or hears that such and such
bhakta, devotee, is making advancement, then he becomes
joyful. "Yes, yes, he is making advancement!" He becomes
joyful. But if instead of becoming joyful he becomes envious
and it becomes very intolerable on his part to hear such
things, then this is kpayacrookedness.
Kpaya is the Paramour of Pratih
Therefore in Mana-ik, r Raghuntha dsa Gosvm
has said
pratih dh vapaca-rama me hdi naet

katha sdhu-prem spati ucir etan nanu mana


sad tva sevasva prabhu-dayita-smantam atula
yath t niksya tvaritam iha ta veayati sa
"O mind, how can pure divine love appear in my heart as
long as the shameless dog-eating outcaste woman of the
desire for prestige is audaciously dancing there? Therefore,
always remember and serve the immeasurably powerful
commanders of the army of r Ka, the beloved
devotees of the Lord. They will at once banish this outcaste
woman and initiate the flow of immaculate vraja-prema in
your heart." (loka 7)
Based on this verse, Bhaktivinode hkura has written a
poem called Sagita. He says that if you can become free
from this kpaya, crookedness, then you can adopt this
path of prema. Otherwise, if there is kpaya, crookedness,
in your heart, you cannot tread the path of prema.
That is the goal of our human life. The supreme perfection
of human life is to achieve ka-prema. Raghuntha dsa
Gosvm and Bhaktivinode hkura have both said that. if
you are serious and eager to achieve this goal, then you
must give up kpaya, crookedness, immediately, otherwise
you cannot achieve this goal, ka-prema.

This Manah-ik is saying to the stupid mind: "Oh mind,


stupid mind, you listen to me, my confidential instruction:
pratih dh vapaca-rama me hdi naet
katha sdhu-prem spati ucir etan nanu mana
If you run after this pratih, this is bih, the stool of a
hog and a shameless clin. As long as this shameless
clin is dancing in your heart, you cannot tread this
path of devotional service at all. This kpaya is the
paramour of pratih. As long as this desire for pratih
is there in your heart, you cannot give up kpaya because
kpaya is its paramour. That is said. You cannot be freed
from this kpaya at all, as long as this pratih is there.
Pratih is a shameless clin.
Therefore the instruction is that one who is very serious and
eager to achieve this ultimate goal, the supreme goal of
human life, this ka-prema, should immediately give up
this kpaya, crookedness.
Unconditional Surrender
How can you give it up? You should humbly surrender.
Unconditionally surrender unto the lotus feet of Guru and
Gaurga. One who is very dear to Guru and Gaurga
immediately surrenders, with a simple heart. Surrender unto
that Vaiava sdhu and serve him, please him. So, by his

mercy you will be freed from this shameless clin and


kpaya, otherwise you cannot free yourself from this.
Bhaktivinode hkura cries and says, "When will that day
come that I will be freed from all these things and get
Rdh-Ka prema-dhana?"
TAS 5: A Society without Envy
Chapter five - A Society without Envy
gudhikn muda lipsed
anukroa gudhamt
maitr samnd anvicchen
na tpair abhibhyate
"Every man should act like this: when he meets a person
more qualified than himself, he should be very pleased;
when he meets someone less qualified than himself, he
should be compassionate toward him; and when he meets
someone equal to himself, he should make friendship with
him. In this way one is never affected by the threefold
miseries of this material world."
Generally when we find someone more qualified than
ourselves, we become envious of him; when we find
someone less qualified, we deride him; and when we find
someone equal we become very proud of our activities.

These are the causes of all material tribulations. The great


sage Nrada therefore advised that a devotee should act
perfectly. Instead of being envious of a more qualified man,
one should be jolly to receive him. Instead of being
oppressive to a less qualified man, one should be
compassionate toward him just to raise him to the proper
standard. And when one meets an equal, instead of being
proud of one's own activities before him, one should treat
him as a friend. One should also have compassion for the
people in general, who are suffering due to forgetfulness of
Ka. These important functions will make one happy
within this material world. (rmad-Bhgavatam 4.8.34)
Follow the Path of the Mahjanas
tte chaya darana haite 'tattva' nhi jni
'mahjana' yei kahe, sei 'satya' mni
"By studying the six philosophical theories, one cannot
reach the Absolute Truth. It is therefore our duty to follow
the path of the mahjanas, the authorities. Whatever they
say should be accepted as the supreme truth." (Cc. Madhya
25.56)
The six philosophies are:
1) Mimmsaka philosophy, 2) Atheistic Skhya philosophy,
3) Nyya philosophy, 4) Myvd philosophy, 5) Followers

of Patajali, the practice of rj-yoga; and 6) Philosophy of


Vysadeva, the compiler of the Vednta-stra.
It should be understood that the first five philosophies
reject the predominance of the Supreme Personality of
Godhead and strive to establish their own philosophical
theories. However, rla Vysadeva wrote the Vedntastra, and taking the essence of all Vedic wisdom, he
established the supremacy of the Supreme Personality of
Godhead. The ultimate goal of studying all the Vedic
literature is the acceptance of Ka as the Supreme
personality of Godhead. This can only be done under the
guidance of a mahjanaan empowered crya!
tarko 'pratiha rutayo vibhinn
nsv ir yasya mata na bhinnam
dharmasya tattva nihita guhy
mahjano yena gata sa panth
"Dry arguments are inconclusive. A great personality whose
opinion does not differ from others is not considered a great
sage. Simply by studying the Vedas, which are variegated,
one cannot come to the right path by which religious
principles are understood. The solid truth of religious
principles is hidden in the heart of an unadulterated selfrealized person. Consequently, as the stras confirm, one

should accept whatever progressive path the mahjanas


advocate."
(Mahbhrata, Vana-parva 313.117)
What the mahjanas say is the truth, satya. Mahjano yena
gata sa panth. The mahjanas have shown us the path
and we have to tread that path. We have to follow the
footprints of the mahjanas. There is no need of
manufacturing some new path. The path has already been
shown by the mahjanas.
The Dealings of a Vaiava
This is mahjana-vkya. Nrada Muni is a mahjana. Nrada
Mimi instructs Dhruva Mahrja how one should be happy
and how one will never be affected by the threefold
material miseries, the miseries of the material world. The
teaching is how we should behave and how we should deal
with others. "Every man should act like this: when he meets
a person more qualified than himself, he should be very
pleased; when he meets someone less qualified than
himself, he should be compassionate toward him; and when
he meets someone equal to himself, he should make
friendship with him. In this way one is never affected by the
threefold miseries of this material world." These are the
dealings of a Vaiava. One who is a Vaiava deals like this
with others, but if he is not a Vaiava, he behaves in an

contrary manner. As Prabhupda has said in his purport:


"Generally when we find someone more qualified than
ourselves, we become envious of him; when we find
someone less qualified, we deride him; and when we find
someone equal we become very proud of our activities.
These are the causes of all material tribulations." What
Nrada Muni has said here is the behavior of a Vaiava,
especially a madhyama-adhikri Vaiava.
Kaniha, Madhyama and Uttama-adhikri
A madhyama-adhikri Vaiava behaves like this:
ivare tad-adhnesu
blieu dviatsu ca
prema-maitri-kpopek
ya karoti sa madhyama
"An intermediate or second-class devotee, called
madhyama-adhikri, offers his love to the Supreme
Personality of Godhead, is a sincere friend to all the
devotees of the Lord, shows mercy to ignorant people who
are innocent and disregards those who are envious of the
Supreme Personality of Godhead." (rmad-Bhgavatam
11.2.46)

rmad-bhgavata pramam amala prem pum-artho


mahn
r-caitanya-mahprabhor matam ida tatrdar na para
This is the opinion of r Caitanya Mahprabhu, rmad
bhgavatam pramam amala. That the rmadBhgavatam is the spotless proof. Prem pum-artho mahn,
and we accept it because prema-bhakti-tattva has been
described in the rmad-Bhgavatam.
bhgavata ye n mne, seyavana-sama
tra st che janme-janme prabhu yama
"That person who has no regard for rmad-Bhgavatam is
the same as a yavana, an untouchable heathen. He will be
punished life after life by Yamarja." (r Caitanyabhgavata, di 2.39)
One who does not accept Bhgavata is a mleccha and a
yavana. He is to be punished by Yamarja not for one life,
janme-janme, life after life. So we should accept this. These
are the dealings of a madhyama-adhikr:
vare tad-adhneu
blieu dviatsu ca
prema -maitr-kpopek

ya karoti sa madhyama
"One who develops love for vara, love for the Supreme
Lord Ka; who develops friendship with equals, who
develops friendship with Vaiavas; who becomes
compassionate or merciful towards an ignorant fool and one
who ignores an offender is a madhyama-adhikr" (rmadBhgavatam 11.2.46)
Bhaktivinode hkura, a great crya in our Gaudiya
Vaiava line, has said in his Hari-nma Cintmai:
ka prema, ka bhakte maitr-rcaraa
bliete kp, ra dve-upekaa
karilena madhyama-bhakta uddha-bhakta hana
ka-nme adhikra karena arjana
"One who has love for Ka, who makes friends with the
devotees, who shows mercy to the neophytes and ignorant
people, and who avoids the envious is a madhyama-bhakta
and is considered a pure devotee, a uddha-bhakta. He is
qualified to chant the holy name of Ka."
Now we will describe the kaniha-adhikr:
arcym eva haraye
pj ya raddhayehate

na tad-bhakteu cnyeu
sa bhakta prkta smta
"A devotee who faithfully engages in the worship of the
Deity in the temple but does not behave properly toward
other devotees or to the people in general is called a
prkta-bhakta, a materialistic devotee. He is to be
considered in the lowest position." (rmad-Bhgavatam
11.2.47)
Who is a kaniha-adhikr? One who offers worship to
Lord Hari in His arc-vigraha according to laukika-raddh,
not striya-raddh. It is a question of raddh, faith. There
are two types of raddh; one is striya-raddh (faith in
sdhu, guru and stra) and the other is laukika-raddh
(faith in what the common people say). One should develop
striya-raddh, not laukika-raddh. One who has not
developed striya-raddh but has developed laukikaraddh and offers worship to Lord Hari in His arc-vigraha
form is a neophyte, a kaniha-adhikr. Na tad-bhakteu
cnyeu sa bhakta prkta smta. A kaniha-bhakta
does not pay respect to hari-bhaktas (devotees of the Lord)
and does not become compassionate toward other living
entities in whom Lord Hari resides.
Then who is an uttama-bhakta, an uttama-adhikri?

sarva-bhteu ya payed
bhagavad-bhvam tmana
bhtni bhagavaty tmany
ea bhgavatottama
"The most advanced devotee sees within everything the soul
of all souls, the Supreme Personality of Godhead, r Ka.
Consequently he sees everything in relation to the Supreme
Lord and understands that everything that exists is eternally
situated within the Lord." (rmad-Bhgavatam 11.2.45)
sthvara-jagama dekhe, n dekhe tra mrti
sarvatra haya nija ia-deva-sphrti
"The maha-bhgavata, the advanced devotee, certainly sees
everything mobile and immobile, but he does not exactly
see their forms. Rather, everywhere he immediately sees
manifest the form of the Supreme Lord." (Cc. Madhya 8.274)
This is an uttama-adhikr. He sees moving and nonmoving,
sthvara-jagama, but he never sees the outward form. What
does he see? Sarvatra sphrti ia, he sees his ia, his most
beloved Deity, Ka. Everywhere he sees, sarvatra haya nija
ia-deva-sphrti. That is the one who is completely Ka
conscious. Who is completely Ka conscious? What is

complete Ka consciousness? Ka said that in the


Bhagavad-gt:
yo m payati sarvatra
sarva ca mayi payati
tasyha na praaymi
sa ca me na praayati
(Bhagavad-gt 6.30)
One who sees Me everywhere and sees everything in Me, he
is completely Ka conscious, tasyha na praymi sa ca
me na praayati. I am never out of his sight, he is never out
of My sight. He sees Me, I see him. This is complete Ka
consciousness.
That is an uttama-adhikrsthvara-jagama dekhe, n
dekhe tra mrti, sarvatra haya nija ia-deva-sphrti. He
sees moving and nonmoving entities and never sees the
outward form. He sees ia, his most beloved deity Lord
Ka, who is there in the heart and everywhere. That is an
uttama-adhikr. Then there is bhgavata-uttama. Who is a
bhgavata-uttama?
Bhagavata-uttama
visjati hdaya na yasya skd

dharir avabhihito 'py aghaugha-na


praaya-raanay dhtghri-padma
sa bhavati bhgavata-pradhna ukta
"The Supreme Personality of Godhead is so kind to the
conditioned souls that if they call upon Him by speaking His
holy name, even unintentionally or unwillingly, the Lord is
inclined to destroy the innumerable sinful reactions in their
hearts. Therefore, when a devotee who has taken shelter of
the Lord's lotus feet chants the holy name of Ka with
genuine love, the Supreme Personality of Godhead can
never give up the heart of such a devotee. One who has thus
captured the Supreme Lord within his heart is to be known
as bhgavata-pradhna [bhgavata-uttama], the most
exalted devotee of the Lord." (rmad-Bhgavatam 11.2.55)
This means that by uttering the name of Hari all sinful
reactions are destroyed. When Hari is bound up in the heart
of a Vaiavapraaya-raanayby the rope of love, then
Lord Hari never leaves the heart of such a Vaiava. That
Vaiava is a bhgavata-uttama.
In Caitanya-caritamta, Kavirja Gosvm has presented
these three types of Vaiavas:
raddhvn jana haya bhakti-adhikr
uttama, madhyama, kaniharaddh-anusr

"A faithful devotee is a truly eligible candidate for the loving


service of the Lord. According to one's faith, one is classified
as a topmost devotee, an intermediate devotee or an
inferior devotee." (Cc. Madhya 22.64)
stra-yuktye sunipua, dha-raddh yra
'uttama-adhikr' sei traye sasra
"One who is expert in logic, argument and the revealed
scriptures and who has firm faith in Ka is classified as a
topmost devotee. He can deliver the whole world." (Cc.
Madhya 22.65)
astra-yukti nhi jne dha, raddhvn
'madhyama-adhikr, sei mah-bhgyavn
"One who is not very expert in argument and logic based on
revealed scriptures but who has firm faith is considered a
second-class devotee. He also must be considered most
fortunate." (Cc. Madhya 22.67)
yhara komala raddh, se 'kaniha' jana
krame krame teho bhakta ha-ibe 'uttama'
"One whose faith is soft and pliable is called a neophyte, but
by gradually following the process, he will rise to the
platform of a first-class devotee." (Cc. Madhya 22.69)

Kavirja Gosvm has said here: raddhvn jana haya


bhakti-adhikr uttama, madhyama, kaniharaddhanusr. According to one's raddh (faith) one becomes an
uttama, madhyama or kaniha.
Develop striya raddh
That person who has not developed striya-raddh, but
has developed only laukika-raddh, his raddh, faith, is
weak:
'raddh'-abdevivsa kahe sudha nicaya
ke bhakti kaile sarva-karma kta haya
"By rendering transcendental loving service to Ka, one
automatically performs all subsidiary activities. This
confident, firm faith, favourable to the discharge of
devotional service is called raddh." (Cc. Madhya 22.62)
This is raddh. This is striya-raddh, 'raddh'-abde
vivsa kahe sudha nicaya. raddh means vivsa
faith; sudhavery strong faith, unflinching faith. Faith in
what? Faith in sdhu-stra-guru, faith in Ka. This is
'raddh'-abdevivsa kahe sudha nicaya, ke
bhakti kaile sarva karma kta haya, this is faith. If someone
develops ka-bhakti, all work is finished, all his activities
are finished. That is ke bhakti kaile sarva karma kta
haya. Nothing is left out. This is raddh, 'raddh'-abde

vivsa kahe sudha nicaya, ke bhakti kaile sarvakarma kta haya, faith in this statement. If someone
develops ka-bhakti, all his activities are finished, all his
work is finished. Nothing is left out. Just place faith in this
statementthis is raddh.
yhra komala raddh, se' kaniha' jana
krame krame teho bhakta ha-ibe 'uttama'
Whose raddh is weak? That person who has not developed
striya-raddh, only laukika-raddh, he is 'kaniha' jana,
he is a neophyte. If he associates with more elevated
Vaiavas, hears from them and places firm faith in their
words, then gradually he will make advancement and
ultimately also he will become an uttama-adhikr.
Then what is striya-raddh and what is laukika-raddh?
striya-raddh means what are the striya siddhantas.
Especially the rmad-Bhgavatam is the essence of all
Vedas, all Upaniads.
sarva-vednta-sra hi
r-bhgavatam iyate
tad-rasmta-tptasya
nnyatra syd rati kvacit

"rmad-Bhgavatam is declared to be the essence of all


Vednta philosophy. One who has felt satisfaction from its
nectarean mellow will never be attracted to any other
literature." (rmad-Bhgavatam 12.13.15)
This rmad-Bhgavatam is the essence of all the Vedas,
Vedntas and Upaniads. Therefore one who has unflinching
faith in what is said, in the teachings that are given in the
rmad-Bhgavatam, that is striya-raddh. rla Jva
Gosvm has put emphasis on striya-raddh. One should
develop astriya-raddh, not laukika-raddh. One who is a
neophyte devotee, a kaniha-adhikr, has only laukikaraddh, not astriya-raddh
Laukika-raddh means that he believes or puts faith in the
words of materialistic persons, materialistic scientists and
philosophers. He has not developed faith in the words of the
sdhus, Vaiavas and mahjanas. He has not developed
faith in the cryas. As for example people here in this
locality say, "O, there is a ghost, there is a ghost in that
tree." One who comes here, he hears from them and he then
says, "O, the people say that there is a ghost." This is laukikaraddh. So when he is passing in this area and the
electricity is off, there is darkness, so he sees something, as
if someone is standing there wearing white cloth. What does
he say? "O yes! There is a ghost. Yes, a ghost is there."

Because he has heard it from these people, he says that a


ghost is there, but in reality it is an old dead tree. This is
laukika-raddh. So when the electricity comes on, he sees,
"O, what is this? O, it is a dead tree. It looks white but they
say it is a ghost." This is laukika-raddh. We should not
develop laukika-raddh. We have to develop striyaraddh. Unless you develop striya-raddh and unless
you deal in this way, which Nrada Muni has instructed here,
you will be affected by the threefold miseries of this
material world. You will never be happy at all. There are six
types of offenders and the Skanda Pura has said that they
all fall down and go to Raurava, naraka [hell]:
nind kurvanti ye mh vaiavn mahtmanm
patanti pitbhi srdha mah-raurava-sajite
hanti nindati vai dvei vaiavn nbhinandati
krudhyate yti no hara darane patanni a
"A fool who blasphemes Vaiavas goes to the worst kind of
hell along with generations of his ancestors. One who kills a
devotee, as well as one who blasphemes devotees, or one
who is envious of devotees, or one who fails to offer
obeisances to Vaiavas upon seeing them, or one who
becomes angered at a Vaiava, or who does not become

joyful upon seeing a Vaiavathese six classes of men are


all considered to be candidates for falling down to hell."
There are six types of offenders:
No. 1: Those who try to kill a Vaiava.
No. 2: Those who blaspheme a Vaiava.
No. 3: On Seeing a Vaiava one does not pay pranma,
obeisances.
No. 4: One who gets angry with a Vaiava.
No. 5: One who develops enmity toward a Vaiava.
No. 6: One who does not become jolly on seeing a Vaiava.
Here Prabhupda has said, "Instead of being envious of a
more qualified man one should be jolly to receive him."
Instead of becoming jolly he becomes envious and covers his
face. He is an offender. So these are the six types of
offenders who fall down to Mahraurava, naraka.
r1a Prabhupda formed this Society of Ka
Consciousness. This is a society of Vaiavas. Why did he
form this Society of Ka Consciousness? Because those
who join this society, those who will be a member of this
society should develop complete Ka consciousness. The
opportunity is given here for one to develop complete
Ka consciousness

Ka Keeps Himself Hidden


yo m payati sarvatra
sarva ca mayi payati
tasyha na praymi
sa ca me na praayati
This is complete Ka consciousness. Ka says, one who
sees Me everywheresthvara-jagama dekhe, n dekhe
tra mrti, sarvatra haya nija ia-deva-sphrtihe sees
moving and non-moving, he never sees the outward form.
He sees ia, his most beloved Deity, Ka, everywhere.
Sarvatra haya nija ia-deva-sphrti, everywhere, yh
netra pae th dekhaye mre, wherever he looks, he sees
Ka. Who is such a person?
bhakta m preme bandhiyche hdaya-bhitare
yhn netra pae th dekhaye mre
"A highly elevated devotee can bind Me, the Supreme
Personality of Godhead, in his heart by love. Wherever he
looks, he sees Me and nothing else." (Cc. Madhya 25.127)
That bhakta, that devotee, who has bound Me up in his heart
with the rope of love, yhn netra pae th dekhaye
mre. Such a bhaktayhn netra pae th dekhaye
mrewherever he looks he sees Me. Such a bhakta,

premi-bhakta, who has bound up Ka with the rope of


love in his heart, he can see Ka everywhere, otherwise
no one can see Ka everywhere. Ka has said:
nha praka sarvasya
yoga-my-samvta
mho 'ya nbhijnti
loko mm ajam avyayam
"I am never manifest to the foolish and unintelligent. For
them I am covered by My eternal creative potency [yogamy]; and so the deluded world knows Me not, who am
unborn and infallible." (Bhagavad-gt 7.25)
These are the words of Ka; "I am never manifest before
everyone. I never manifest everywhere. I am covered up My
yoga-my potency, mho 'ya nbhijnti. "Mudha,"
Ka says. "They are muha's, they are rascals. He cannot
see Me. He cannot understand"mdho ya nbhijnti. In
other words, Ka keeps Himself hidden. If Ka keeps
Himself hidden, how can we see Him? That He says, bhakta
m preme bndhiyche hdaya-bhitare, yha netra pae
th dekhaye mre, such premi-bhakta's can only see. One
who has developed ka-prema and has bound up Ka in
his heart with the rope of love can see Him. This bondage is

very, very strong. This bondage is so strong that even the


Almighty Ka cannot break it.
Ka cannot keep Himself hidden before the eyes of such a
premi-bhakta. The premi-bhakta sees Ka everywhere,
though Ka keeps Himself hidden.
A Society without Envy
This is the society of Ka consciousness. rla Prabhupda
formed this society of Ka consciousness because one will
come and join, and be a member of this society of Ka
consciousness. The opportunity is given here to develop
complete Ka consciousness and see Ka everywhere.
yo m payati sarvatra
sarva ca mayi payati
tasyha na praymi
sa ca me na praayati
This is the goal. These are Prabhupda's words. Prabhupda
has written in his book, "The Ka consciousness
movement aims at creating an atmosphere of non-envy. Of
course it is not possible for everyone to become Ka
conscious, but the Ka consciousness movement can
create an exemplary society wherein there is no envy."

Where is the question of enviousness in this society that


rla Prabhupda formed? If this purpose fails then how will
rla Prabhupda be happy? This is the most important
factor. So here it is said, "Generally when we find someone
more qualified than ourselves, we become envious of him."
This is the nature of people in general who are not
Vaiavas, avaiavas. They become envious when they see
a person more qualified than themselves. But a Vaiava
who is completely Ka conscious will never become
envious. Instead of being envious of a more qualified man,
one should be jolly to receive him. Ka-prema ka
bhakte maitr-caraa. One who develops ka-prema,
develops friendship with Vaiavas, ka-bhaktas, and one
who sees a more qualified person than himself, a more
qualified Vaiava than himself, becomes jolly. He is not
envious at all. That is a real Vaiava, that is a pure Vaiava.
This is the purpose of rla Prabhupda to form this society
of Ka consciousness. This is the goal. Therefore
Prabhupda has said, "The Ka consciousness movement
can create an exemplary society wherein there is no envy at
all." Where is the question of enviousness if you see Ka?
Here Prabhupda says in the concluding lines of his purport,
"One should also have compassion for the people in general
who are suffering due to forgetfulness of Ka." Who
becomes compassionate for the people in general? Who?

One who is a completely Ka conscious person, one who


sees Ka everywhere, only he can have compassion!
Otherwise how can one have compassion? Due to
forgetfulness of Ka, "O! This person is suffering. Why is
he suffering? He is Ka's jva. The jva is suffering. Why?
Ka's jva is suffering because of forgetfulness of Ka
consciousness." One who sees the relationship with Ka
sees this and he becomes compassionate. Otherwise how
will he become compassionate? There is no question of
compassion at all. This is most important. Only such a
Vaiava who sees Ka everywhere, who is a completely
Ka conscious person, he becomes compassionate.
Prahlda Mahrja, who is a pure devotee, sees his most
beloved Lord in a stone pillar. He sees Him everywhere,
"Yes, the Lord is everywhere." His demoniac father
Hirayakaipu, who had conquered the three worlds and
was very powerful, became angry when his son Prahlda
Mahrja spoke like this. "Why do you say that He is
everywhere? Is He there in this pillar?" Who does a
completely Ka conscious person, a premi-bhakta, see?
Bhakta m preme bndhiyche hdaya-bhitare, yh netra
pae th dekhaye mre. Wherever he looks he sees
Ka. Ka gives him darana. Ka cannot keep Himself
hidden from the vision of such a completely Ka conscious
person, a premi-bhakta.

Ka-sambandha
A completely Ka consciousness person will say, "Yes, He
is there in the stone pillar," whereas a demoniac person,
such as the father of Prahlada Mahrja who has conquered
the three worlds, cannot see Ka. This is a question of
vision. So how can we deal with this situation? This is how
one can deal with it: One who has compassion for the
general people who are suffering due to their forgetfulness
of Ka, one who sees Ka everywhere, who has kasambandha, who knows his relationship with Ka and
who is completely Ka conscious, will declare, "Let me go
and inculcate Ka consciousness unto the people in
general." That is really doing good. Therefore, if he develops
Ka Consciousness and understands his position and
establishes his relationship with Ka, there will be no
suffering at all. Such a Vaiava, who sees Ka
everywhere, who has ka-sambandha and whose heart
bleeds by seeing the suffering of the jvas here, cannot sit
tightly. He will go out and preach the science of Ka
consciousness. He thinks, "Let everyone be Ka conscious
and let everyone be happy."
Every man should act like this, so there will be no miseries at
all. Then this world will be turned into a Vaikuha jagat.
Therefore in this verse Nrada Muni has said, "Every man

should act like this. When he meets a person more qualified


than himself he should be very pleased." There should be no
enviousness. This enviousness is one of the six enemies.
Kma (lust), krodha (anger), lobha (greed), moha (illusion),
mada (madness) and mtsarya (envy)in Sanskrit it is said.
Mtsarya (enviousness) is one of your six enemies.
Who can understand what is said in rmad-Bhgavatam,
the bhgavata-dharma-tattva? Dharma projjhita-kaitavo 'tra
paramo nirmatsar sat vedyathe second verse of
the Bhgavatam says, paramo nirmatsar sat vedya.
Sat means devotees, Vaiavas; paramo nirmatsar,
those who are not envious at all. Only those persons can
understand rmad-Bhgavatam. Only he can understand
the bhgavata-dharma-tattva, no one else can understand it.
Bhgavata will never manifest before him. This is a most
important thing and this is the purpose why rla
Prabhupda formed this Society of Ka Consciousness.
The Ka consciousness movement aims at creating an
atmosphere of non-envy. Of course it is not possible for
everyone to become Ka conscious, but the Ka
conscious movement can create an exemplary society
wherein there is no envy. This is the purpose of rla
Prabhupda, the Founder crya of ISKCON, International
Society for Ka Consciousness. This should be an
exemplary society wherein there is no envy, all should be

Vaiavas, a society of Vaiavas. A Vaiava in the true


sense (a pure Vaiava) is not envious. He is nirmatsara, he
is not envious at all. That is a Vaiava. Otherwise what do
we do? Here Prabhupda has said, "Generally when we find
someone more qualified than ourselves we become envious
of him." Nrada Muni, who is a mahjana, has said this.
Bhaktivinoda hkura, who is considered the seventh
Gosvm, a great crya in our line or Gaudiya Vaiava
parampar, has said:
mra jvana, sad ppe rata,
nhiko punyera lea
parere udvega, diychi je koto,
diychi jvere klea
nija sukha lgi', ppe nhi ori,
day-hna svrtha-paro
para-sukhe dukh, sad mithya-bh,
para-dukha sukha-karo
aea kman, hdi mjhe mora,
krodh, dambha-paryana
mada-matta sad, viaye mohita,
his-garva vibhana

nidrlasya hata, sukrye virata,


akrye udyog mi
pratiha lgiy, hya-caraa,
lobha-hata sad km
e heno durjana, saj-jana-varjita,
apardhi nirantara
ubha-krya-nya, sadnartha-man,
nn dukhe jara jara
"I am an impious sinner and have caused others great
anxiety and trouble. I have never hesitated to perform sinful
acts for my own enjoyment."
"Devoid of all compassion, concerned only with my own
selfish interests, I am remorseful seeing others happy. I am a
perpetual liar and the misery of others is a source of great
pleasure for me."
"The material desires within the core of my heart are
unlimited. I am wrathful, devoted to false pride and
arrogance, intoxicated by vanity and bewildered by worldly
affairs. Envy and egotism are the ornaments I wear."
"Ruined by laziness and sleep, I resist all pious deeds, yet I
am very active and enthusiastic to perform wicked acts. For

worldly fame and reputation I engage in the practice of


deceitfulness. Thus I am destroyed by my own greed and am
always lustful."
"A vile, wicked man such as this, rejected by godly people, is
a constant offender. I am such a person, devoid of all good
works, forever inclined toward evil, worn out and wasted by
various miseries."
"Now in old age, deprived of all means of success, humbled
and poor, Bhaktivinoda submits his tale of grief at the feet
of the Supreme Lord." (aragati)
The Ornaments of Kali-yuga
You are such a rascal, an envious person, always placing
others in anxiety and always giving pain to others. You are
very selfish for your own prestige, name, fame, adoration,
for your own happiness. You are not afraid of committing
any sinful activity. Doya-hina, a merciless person, a great
selfish person. When you see someone is becoming
advanced, more advanced, most advanced, it is very painful
for you. You become envious. Sada-mithy, you are a great
liar and only speak lies. Para-dukha sukha-karo, when you
see someone is suffering, you become jolly and say, "Very
good, very good, very good."

There are so many material desires in your heart. You get


angry over nothing, dambha-paryaa, a great puffed-up
person. Such a proud, puffed up fellow. "I am great! Is there
anyone greater than me? I am so great." Especially in Kaliyuga, which is a most degraded age, this dambha, pride, is
the measuring rod. Everybody thinks "I am great!" Then
another says, "What? You are great? I am great!" Then
fighting and quarrelling begins. This dambha (pride) is the
measuring rod. Two persons fight, two persons quarrel, two
groups quarrel and fight; two neighbours quarrel and fight;
two states, two nations. This is going on. Everyone will say,
"I am great! Hey! You say you are great? I am greater!" Then
fighting. This is dambha, this is pride. These are the
ornaments of Kali-yuga. Always puffed-up and proud. Too
much intoxicated with this desire for material enjoyment.
Great materialistic persons and hisa-garva, always envious
and proud. These are the ornaments of Ka1i-yuga
vibhana.
You are a lazy fellow, you will sleep so much, too much. You
will never do any good work. Always very, very enthusiastic
to do all evil work and nasty, abominable activities for your
own prestige, name, fame and adoration. hya-carana,
you act in a very duplicious and crooked way. Lobha-hata
sad km, you are a lusty person. So much lust is there in
your heart.

This is durjana, he is not saj-jana. He is a durjana, he is


rejected by the saj-janas. He is an apardh, he is always a
great offender. Always a great offender, so his dealings are
very crooked and duplicious. It is said here, "When one finds
someone more qualified than himself he becomes envious
of him. When one finds someone less qualified than himself
he derides him. When one finds someone equal with himself
he becomes proud of his activities. These are the causes of
all material tribulations." A durjana, a most wicked person is
not a saj-jana. He is an apardh, he is always a great
offender. He never does anything auspicious. He is covered
up, surrounded with so many anarthas. He is nana dukhe
jara jara, he is always afflicted and always affected with the
threefold miseries of this material world. He will never be
happy at all. This is the statement here. Nrada Muni has
said, "Every man should act like this: when he meets a
person more qualified than himself, he should be very
pleased; when he meets someone less qualified than
himself, he should be compassionate toward him; and when
he meets someone equal to himself, he should make
friendship with him." Otherwise he will suffer. "In this way
one is never affected by the threefold miseries of this
material world."
bhgavata-kathmta ki-jaya!

vch-kalpatarubhya ca
kp-sindhubhya eva ca
patitn pvanebhyo
vaiavebhyo namo nama
TAS 6: The Result of Ka-Bhajana
Chapter six - The Result of Ka-Bhajana
pravtta ca nivtta ca
dvi-vidha karma vaidikam
vartate pravttena
nivttennute 'mtam
"According to the Vedas, there are two kinds of activities
pravtti and nivtti. Pravtti activities involve raising oneself
from a lower to a higher condition of materialistic life,
whereas nivtti means the cessation of material desire.
Through pravtti activities one suffers from material
entanglement, but by nivtti activities one is purified and
becomes fit to enjoy eternal, blissful life."
As confirmed in Bhagavad-gt (16.7), pravtti ca nivtti ca
jan na vidur sur: the asuras, nondevotees, cannot
distinguish between pravtti and nivtti. Whatever they like
they do. Such persons think themselves independent of the

strong material nature, and therefore they are irresponsible


and do not care to act piously. Indeed, they do not
distinguish between pious and impious activity. Bhakti, of
course, does not depend on pious or impious activity. As
stated in rmad-Bhgavatam (1.2.6):
sa vai pusm paro dharmo
yato bhaktir adhokaje
ahaituky apratihat
yaytm suprasdati
"The supreme occupation [dharma] for all humanity is that
by which men can attain to loving devotional service unto
the transcendent Lord. Such devotional service must be
unmotivated and uninterrupted in order to completely
satisfy the self." Nonetheless, those who act piously have a
better chance to become devotees. As Ka says in
Bhagavad-gt (7.16), catur-vidh bhajante m jan
suktino 'rjuna: "O Arjuna, four kinds of pious men render
devotional service unto Me." One who takes to devotional
service, even with some material motive, is considered
pious, and because he has come to Ka, he will gradually
come to the stage of bhakti. Then, like Dhruva Mahrja, he
will refuse to accept any material benediction from the Lord
(svmin ktrtho 'smi vara na yce [Cc. Madhya 22.42]).

Therefore, even if one is materially inclined, one may take to


the shelter of the lotus feet of Ka and Balarma, or Gaura
and Niti, so that he will very soon be purified of all material
desires (kipra bhavati dharmtm avac chnti
nigacchati). As soon as one is freed from inclinations toward
pious and impious activities, he becomes a perfect candidate
for returning home, back to Godhead. (rmad-Bhgavatam
7.15.47)

bhukti-mukti-siddhi-km 'subuddhi' yadi haya


gha-bhakti-yoge tabe kere bhajaya
"Due to bad association, the living entity desires material
happiness, liberation or merging into the impersonal aspect
of the Lord, or he engages in mystic yoga for material
power. If such a person actually becomes intelligent, he
takes to Ka consciousness by engaging himself in intense
devotional service to Lord r Ka." (Cc. Madhya 22.35)
anya-km yadi kare kera bhajana
n mgiteha ka tre dena sva-caraa
"If those who desire material enjoyment or merging into the
existence of the Absolute Truth engage in the Lord's
transcendental loving service, they will immediately attain

shelter at Ka's lotus feet, although they did not ask for it.
Ka s therefore very merciful." (Cc. Madhya 22.37)
ka kahe,m bhaje, mge viaya-sukha
amta chi via mge,ei baa mrkha
"Ka says, 'If one engages in My transcendental loving
service but at the same time wants the opulence of material
enjoyment, he is very, very foolish. Indeed, he is just like a
person who gives up ambrosia to drink poison.'" (Cc.
Madhya 22.38)
mivija, ei mrkhe viaya kene diba?
sva-caramta diy viaya bhuliba
"Since I am very intelligent, why should I give this fool
material prosperity? Instead I shall induce him to take the
nectar of the shelter of My lotus feet and make him forget
illusory material enjoyment." (Cc. Madhya 22.39)
kma lgi' ke bhaje, pye ka-rase
kma chi' 'dsa' haite haya abhile
"When someone engages in Lord Ka's devotional service
for the satisfaction of the senses and instead acquires a taste
to serve Ka, he gives up his material desires and willingly
offers himself as an eternal servant of Ka." (Cc. Madhya
22.41)

buddhiman-arthe-yadi 'vicra-ja' haya


nija-kma lgiha tabe kere bhajaya
The meaning of the word udra-dh is buddhimn
intelligent or considerate. Because of this, even for ones
own sense gratification one engages in the devotional
service of Lord Ka. (Cc. Madhya 24.91)
bhakti vinu kona sdhana dite nre phala
saba phala deya bhakti svatantra prabala
"The other processes cannot yield results unless they are
associated with devotional service. Devotional service,
however, is so strong and independent that it can give one
all the desired results." (Cc. Madhya 24.92)
aj-gala-stana-nyya anya sdhana
ataeva hari bhaje buddhimn jana
"With the exception of devotional service, all the methods
of self realization are like nipples on the neck of a goat. An
intelligent person adopts only devotional service, giving up
all other processes of self-realization." (Cc. Madhya 24.93)
Pravtti and Nivtti
Here Nrada Muni discusses the activities of pravtti and
nivtti. There are two kinds of activities in the Vedas known

as pravtti and nivtti. Pravtti activities means raising


oneself from a lower to a higher condition of materialistic
life, material activities, material sense gratification, material
enjoyment. Activities concerning material enjoyment are
pravtti activities. Nivtti activities means the cessation of
material desire. These are the two types of activities which
are recommended in the Vedas. But here it says, "Through
pravtti activities one suffers from material entanglement,
whereas by nivtti activities one is purified and becomes fit
to enjoy eternal, blissful life."
pravttir e bhtn
nivttis tu mah-phal
"We have many tendencies in this material world, but in the
human form of life one is meant to learn how to curb those
tendencies." (Manu-sahit)
If someone is intelligent enough and he gives up these
pravtti activities and is inclined to the path of nivtti, he
gets a great result. That means he can give pleasure to the
tma (the soul)yaytm suprasdati. This is instructed by
all mahjanas and in rmad-Bhgavatam, the essence of all
Vedic literature.
Nrada Muni explains that those who are inclined to
pravtti-mrga, suffer life after life in this material

existence, but one who is an intelligent person, he will be


inclined towards nivtti activities. Therefore he will be
purified and will become fit to enjoy an eternal, blissful life.
All these instructions are given in the rmad-Bhgavatam
by Nrada Muni, who is a mahjana.
Whatever Your Desire IsDo Ka-Bhajana
catur-vidh bhajante m
jan suktino 'rjuna
rto jijsur arthrth
jn ca bharatarabha
"O best among the Bhratas [Arjuna], four kinds of pious
men render devotional service unto Methe distressed, the
desirer of wealth, the inquisitive and he who is searching for
knowledge of the Absolute." (Bhagavad-gt 7.16)
In Bhagavad-gt Ka has said that four types of persons
are suktina, that means they are doing pious activities,
because they are doing My bhajana. Arti, the distressed;
artha-arth, one who desires material gain; jijsu, the
inquisitive; jn, one who knows things as they are. They
have material desires, but still they pray to Me to fulfill their
desires. Ka says they are suktina. rmad-Bhgavatam
also says the same thing:

akma sarva-kmo v
moka-kma udra-dh
tvrea bhakti-yogena
yajeta purua param
"A person who has broader intelligence, whether he be full
of all material desires, without any material desire, or
desiring liberation, must by all means worship the Supreme
whole, the Personality of Godhead." (rmad-Bhgavatam
2.3.10)
One may have all kinds of material desires, sarva-kmo; one
may have moka-kma, desire of liberation; one may have
neither material desire nor desire for liberation, which is
known as akma, no desire at all. As Mahprabhu has said in
His ikaka:
na dhana na jana na sundari
kavit va jagad-a kmaye
mama janmani janmanvare
bhavatd bhaktir ahaituk tvayi
This is Mahprabhu's teaching. No kmana, no desires, no
material desire, no desire for liberation. I have no desire for
material wealth, no desire for material followers, no desire

for material enjoyment, no desire to enjoy beautiful women,


no desire for liberation. Bhavatd bhaktir ahaituk, I have
only one desire, life after life, let me serve You, O Ka, the
Supreme Personality of Godhead. This is akma, no desire at
all. Neither a desire for material enjoyment, nor a desire for
liberation, that is akma. Whatever desire one may have, if
he worships Ka and does ka-bhajana, he is intelligent
and ultimately he will come to the path of bhakti. In the
Caitanya-caritmta it is said:
bhukti-mukti-siddhi-km subuddhi yadi haya
gha-bhakti-yoge tabe kere bhajaya
anya-km yadi kare kera bhajana
n mgiteha ka tare dena sva-caraa
kma lgi' ke bhaje, pya ka-rase
kma chi' 'dsa' haite haya abhile
One may have bhukti-kma, mukti-kma or siddhi-kma. If
one has this desire for material enjoyment, that means that
one is a bhukti-km. If one has desire for liberation, he is a
mukti-km, and if one has desire for yogic perfection, he is
a siddhi-km. 'Subuddhi' yadi haya gha-bhakti-yoge tabe
kera bhajayaif he is an intelligent person then he will
do ka-bhajana. Ka can give everything. Ka can
fulfill all sorts of desires. Ka is the ultimate sanctioning

authority, anumant. In rmad Bhagavad-gt Ka says,


"I am the ultimate sanctioning authority." Unless Ka
sanctions, nothing will take place. Even a blade of grass will
not move. Ka is the ultimate sanctioning authority, so
whatever kmana, whatever desire one may have, if he does
ka-bhajana, worships Ka, then he is intelligent and
Ka will fulfill that desire. In addition to that, Ka will
give something much higher. He will give that which he has
not prayed for, Ka will give His own lotus feet. Being
fortunate to serve Ka's lotus feet, the person who has
bhukti-kma, mukti-kma, or siddhi-kma is not asking for it,
but Ka will give it. That is the speciality of ka-bhajana.
Therefore,
kma lgi' ke bhaje, pya ka-rase
kma chi' 'dsa' haite haya abhile
anya-km yadi kare kera bhajana
n mgiteha ka tare dena sva-caraa
Anya-km, if those who have other desiresthat means
desires for material enjoyment, desire for liberation or
desire for yogic perfectiondo ka-bhajana and are not
asking for the service at the lotus feet of Ka, still Ka
gives that! Without being asked for it.
kma lgi' ke bhaje, pya ka-rase

kma chi' 'dsa' haite haya abhile


That person had material desires so he was doing kabhajana to fulfill his desire, but in the long run, eventually
what did he get? He gave up all his material desires and now
cherishes the desire of how to be a servant of Ka. He
gets this desire eventually.
Strong Determination Is Required
sthnbhil tapasi sthito 'ha
tv prptavn deva-munndra-guhyam
kca vicinvann api divya-ratna
svmin ktrtho 'smi vara na yce
"O my Lord, because I was seeking an opulent material
position, I was performing severe types of penance and
austerity. Now I have obtained You, who are very difficult
for the great demigods, saintly persons and kings to attain. I
was searching after a piece of glass, but instead I have found
a most valuable jewel. Therefore I am so satisfied that I do
not wish to ask any benediction from You." (Hari-bhaktisudhodaya 7.28)
This is Dhruva's statement. Dhruva was a five year old boy,
the son of King Uttnapda. His mother was Sunit dev,
and he had a stepmother Suruci. The King, Uttnapda, was

too much attached to Suruci. Once Dhruva Mahrja wanted


to sit on the lap of his father whilst his father was sitting on
the throne. But the stepmother Suruci called out, "You
cannot sit on the lap of the king, as you are unfortunate. If
by the grace of the Supreme Lord in the next birth you'll be
born from my womb, then you'll get the chance, otherwise
in this life you have no chance." So Dhruva was very much
distressed. He cried and came to his mother Sunit dev and
narrated everything to her. Sunit dev said, "Yes, Suruci
has said one very good thing. If the Supreme Lord will
shower His mercy, then it will be possible, otherwise it is not
possible. No possibility at all." Then Dhruva said, "Where is
that Bhagavan? I must get Him. I must ask Him and get His
mercy to grant my desire." So Dhruva's mother Sunit said,
"I have heard that many great sages, sdhus, go to the
forest and do severe austerity and penance to get the
Supreme Lord." Then Dhruva said, "I must go to the forest,
do severe austerity and get Him!" His mother said, "You are
a mere boy, you cannot do it!" But Dhruva said, "No, no, no, I
must go, I must go. I must have that Supreme Lord and
through Him get my desire sanctioned."
Dhruva was determined. This is determination, strong and
unshakeable determination! He was steadfast in his
determination, "I must do it." Though he was a mere boy.
Strong determination is required for bhakti-sdhana!

r1a Rpa Gosvm has said in his r Upademta, Nectar


of Instruction, utshn nicayd dhairyt. Nicayd means
strong determination. Three things, first utshn, then
nicayd, then dhairyt. He said six, but first threeutshn
nicayd dhairyt. Utshn, enthusiasm; nicayd,
determination; and dhairyt, patience. So nicayd,
determination, is in between utshn and dhairyt, that
meaning that there should be strong determination to get
Ka, and to nourish it, utshn and dhairyt are required.
Enthusiasm and patience are required, otherwise you cannot
fulfill this determination. Dhruva had all these things, he was
strongly determined and never shaken. Though many
impediments and obstacles came, still he was determined,
he never gave up and he was patient. He had this material
desire how to get a higher position, but he is an intelligent
boy because he did ka-bhajana.
Later Nrada Muni his guru came, that was the arrangement
of the Paramtm. The Paramtm could understand his
strong determination, so the Paramtm made an
arrangement and He sent the guru. The guru is the
representative of the Paramtm, thus Nrada Muni came.
Nrada Muni also tested Dhruva, but Dhruva was so
determined, he said, "No, no, no, I don't want anything. I
only want Nryaa. If you know Nryaa and if you know
how to get Him, please tell me, otherwise get out! I don't

want to listen to you!" Nrada Muni could understand that


Dhruva had strong determination. Nrada Muni gave him a
mantra, taught him the ways of sdhana and instructed him.
Dhruva accepted it very seriously and did very severe
sdhana. Under severe conditions he performed austerity
and chanted that mantra as Nrada Muni had instructed.
Within six months the Supreme Personality of Godhead was
pleased and appeared before Dhruva. When Dhruva opened
his eyes, he saw the Supreme Personality of Godhead
standing before him. The form he was meditating upon in
his heart was before him. Dhruva had a material desire, but
as soon as he saw the Supreme Personality of Godhead,
Nryaa, he forgot all his material desires. But the Supreme
Lord had already granted his desires. The Dhruva planet had
already been created for him. When the Supreme Lord asked
him, "Ask for any boon. I am ready to give it to you," Dhruva
said, "No!" Then Dhruva said:
sthnbhil tapasi sthito 'ha
tv prptavn deva-munndra-guhyam
kca vicinvann api divya-ratna
svmin ktrtho 'smi vara na yce
"O Lord, I have no boon to ask of You. I was just searching
after some pieces of glass, but I got divya-ratna, a

transcendentally valuable gem. SthnbhilI had the


desire how to get a very, very elevated position in this
world, therefore I performed sdhana. I underwent such
penance for this, but I attained You. Tv prptavn devamunndra-guhyameven the demigods and great sages
could not attain Your lotus feet, but I could gain You. I have
no material desire at all. I do not want any boon from You
now."
You see, it is all gone. Svmin ktrtho 'smi vara na yce.
This is the example. This is the ultimate achievement or
result of ka-bhajana. You may have material desires, but
if you do ka-bhajana, Ka will fulfill your desire in such
a way that you will never ask for it again! You have never
asked for His lotus feet, but Ka is giving it to you now,
even though you did not ask for it. That is the result of
ka-bhajana.
kma lgi' ke bhaje, pye ka-rase
kma chi' 'dsa' haite haya abhile
Now Dhruva has the desire to become the servant of Ka,
ka-dsa. All his material desires are gone.
buddhimn-artheyadi vicra-ja haya
nija-kma lgiha tabe kere bhajaya

He is buddhimn, he is intelligent, if he does ka-bhajana


to fulfill his material desire or whatever desire.
Aj-gala-stana
bhakti vinu kona sdhana dite nre phala
saba phala deya bhakti svatantra prabala
Bhakti is so powerful. Without bhakti any other sdhana
cannot give you this result. Saba phala deya bhakti svatantra
prabala. All your desires will be fulfilled by bhakti. Ka is
the ultimate sanctioning authority.
aj-gala-stana-nyya anya sdhana
ataeva hari bhaje buddhimn jana
All sdhana, exept bhakti-sdhana is like aj-gala-stana. Have
you seen a goat? Two udders are hanging on his neck. That is
aj-gala-stana. One may say, "O, I will milk it, get some milk."
But he will be cheated, no milk will come out. This is aj-galastana. Aj-gala-stana-nyya anya sdhanasdhana without
bhakti is like that. Ataeva hari bhaje buddhimn janaone
who is intelligent will only do hari-bhajana, and will get the
highest result.
The Result of Ka-bhajana
satya diaty arthitam arthito n

naivrthado yat punar arthit yata


svaya vidhatte bhajatm anicchatm
icchpidhna nija-pda-pallavam
"The Supreme Personality of Godhead fulfills the material
desires of a devotee who approaches Him with such
motives, but He does not bestow benedictions upon the
devotee that will cause him to demand more benedictions
again. However, the Lord willingly gives the devotee shelter
at His own lotus feet, even though such a person does not
aspire for it, and that shelter satisfies all his desires. That is
the Supreme Personality's special mercy." (rmadBhagavatam 5.19.27)
If someone does ka-bhajana, even if he has material
desires, his desires will be fulfilled by Ka. Then all his
material desires will vanish and he will come to the platform
of bhakti and he will get bhakti.
In the Caitanya-caritamta it is said:
ka kahe,'m bhaje, mge viaya-sukha
amta chi' via mge,ei baa mrkha
Ka says, "He is such a rascal. The ignorant fool is doing
My bhajana and asks Me for material enjoyment. Such a

rascal." Amta chi' via mge,ei baa mrkha, "He is


not asking for nectar, he is asking for poison, such a rascal."
mivija, ei mrkhe 'viaya' kene diba?
sva-caramta diy 'viaya' bhuliba
Then Ka says, "I am not a rascal, I am a wise man, so why
shall I give him material enjoyment? He is doing My bhajana
and asking for material enjoyment. Why shall I give this
rascal material enjoyment? Sva-canamta diy 'viaya'
bhuliba, he is not asking for My lotus feet, but I will give
him My lotus feet and make him forget all this material
enjoyment."
kma lgi' ke bhaje, pye ka-rase
kma chi' 'dsa' haite haya abhile
He had material desires, so he does ka-bhajana, but now
he has Ka rasa, the mellow of Ka. He has given up all
his material desires and now he cherishes the desire of how
to be a servant of Ka. This is the result of ka-bhajana.
In other words, he was in the pravtti-mrga stage, now
however, by doing ka-bhajana, he gradually comes to the
nivtti-mrga stage. That means to the platform of bhakti.
Pravttir e bhtn, nivttis tu maha-phalaif someone
is intelligent he comes to the path of nivtti-marga, giving

up pravtti-mrga, then he attains a very great result. He


attains Ka's lotus feet