TEXT 3
utsahan-niccayad dhairyat
tat-tat-karma-pravartanat
sa∫ga-tyagat sato-vRtte˙sa∂bhir bhakti˙prasidhyati
TRANSLATION
Eagerness, confidence, forbearance, following the spiritual
practices ordained by the scriptures, giving up the company
of materialists and following in the footsteps of the pure
sadhus – these six practices enhance devotion.
ILLUMINATION
Eagerness should always be to serve the wishes of the highest
plane of
this mundane world. We shall be eager to catch the telegraphic
language of the highest plane. We must try to catch that and be
subservient to that. That should be the nature of our quest and
kRs√a-bhakti. That is very, very rarely to be found in
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the utilization of our energy.
How to develop that? With the contact of the
the help of the scriptures we can try to increase that inner
feeling, that inner demand. That inner demand can only be
satisfied by KRs√a consciousness. The source of eagerness is only
from a real
Lord from him. The proper beginning is there. The
is independent of
wise man, one may not be a very energetic man, one may not
be master of opulence and other powers. Only the minimum
is demanded from him – that he has very earnest hunger. He
must have the smallest taste for the Lord. He must find some
sweetness, some taste in His words, in His affairs when it is
coming from a proper source through a genuine
agent. That taste will take him farther and gradually into the
highest domain.
sadhu and withsadhu. We will find some interest to hear about thebhakti schoolvar√acrama or jnana etc. One may not be asadhu, a proper
Laulyam api mulyam ekalaμ
our sincere inclination. The hearts natural flow – that is the
passage-money, nothing else. Our sincere earnestness to get
that is the only price we have to pay in advance. No other price
but earnest desire. It is not to be purchased by any money or
anything else which is acquired by so many formal practices in
millions of births. Substance is necessary and not form. Form
may be adopted only as much as it may connect me with that
higher thing.
duty that you perceive as perfect. At once try to jump into
the ocean of nectar. I am the ocean of nectar. Try to jump.”
That is the direct teaching. Our addiction to this or that, to
– the only passage-money isSarva dharman parityaja – “Give up all phases of
vanaprastha-dharma
, sannyasa-dharma, or gRhastha-dharma has a
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very negligent value. But earnest desire – that is to be acquired
by any means. That is
bhakti proper.
tatra laulyam api mulyam ekalaμ
janma-ko†i-sukRtair na labhyate
The only price to pay is intense eagerness for that
is not obtained even after millions of births. (
Madhya
Not by your good deeds that you have acquired in your previous
innumerable paths – that is not taken in to account, only the
recognition of the sincere earnestness within you. The very gist
of your ego they want. That is their demand and that plane is
built up with that material. The most sincere part of the heart
– that is the material by which that domain has been created.
It is eternal but it is with that substance. Back to home, back
to the home of your eternal inner self. Externally, by so many
of our demands for the senses, we are being carried forcibly in
this direction and that direction, dragging us here and there.
We have to find out our innermost existence. That is to be a
member of VRndavana.
Cc.8.70)
C
onfidence
Confidence means
protection). That is a particular stage of
much confidence that He will protect me from any danger. One
may run to protect oneself knowing there is danger, but still he is
thinking, “My guardian will save me. Whom do I care for? I don’t
care for anyone. He is my master and He is there on my head,
He will protect me.” There is no necessity of any apprehension
raksisyati-vicvaso (expecting the Lord’scara√agati. I will have so
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from any quarter at all.
such a height that not only will He save me if I go on in a right
way, I shall risk everything for the Lord, and if necessary, He
may come to my relief. Such audacious aggression is there. This
may be found in all stages. That particular mentality is there in
the ordinary soldier – he has got confidence in his general. They
may take the risk of entering the camp of the enemy thinking,
“The general will come and devastate them.” It may be found in
many places, in many stages of life. But here, that confidence is
found not in this world, but in the highest quarter. That sort of
confidence, that “For whom do we care?” So much indulgence
they enjoy, so much confidence they enjoy, so much faith they
have in their protector that they do not care about anyone or
anything. They will even go to catch a snake or a tiger.
Jiva Gosvami Prabhu has discussed that
Cara√agati reaches to such a zenith, togoptRtve-vara√a
(praying for the Lord’s shelter) is the main thing in the whole
of
Him for His shelter. “You are my protector.” That is the main
thing in the whole of
maintain the faith that He will save us – He cannot but do this.
The question will remain whether I have surrendered totally or
not. My ego – has it allowed me to surrender to His holy feet
fully or is it self-deception? The question is there. There is no
doubt that if anyone surrenders to Him totally, He will protect
him – that is unquestionable. But the question remains here
whether I have successfully surrendered myself to Him or not.
Self-analysis. That is the truth. It is His intrinsic nature that
at all times His eternal habit is that He will protect whoever
comes under the shelter of His protection. That is one of His
cara√agati. That is the whole gist, the substance – to pray tocara√agati and all others are subsidiary. To
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intrinsic characteristics. It cannot be otherwise. However, the
question is only whether I can surrender to Him or not. To offer
one’s own self. To cast one’s own self to His custody, and at the
same time to go on with the idea that He will surely protect
me. The example is given by Bhaktivinoda ˇakura –the cow
boys are welcoming so many risks in their life backed by the
confidence that, “My friend is there and He will surely protect
me.”
raksa karabi tuhu∫ niccaya jani
pana korobu∫ hama yamuna-pani
kaliya-dokha karabi vinaca
codhobi nadi-jala, ba∂aobi aca
I am confident that You will protect me, so I will
drink the waters of the Yamuna. Kaliya’s venom
will be vanquished. You will purify the waters of
the Yamuna, and such heroic acts will increase
our faith. (
In a part of the Yamuna a serpent was living and his poison
contaminated the whole area. But the cowherd friends of KRs√a
did not care for that. At the bottom of their heart, they were
so confident of KRs√a’s continuous assistance at their back,
they were going and rushing towards that poisonous thing and
swallowing poison. “Oh, KRs√a is at our back, whom do I fear?
We don’t fear anyone.” They are going into the Kaliya-gha†a,
that poisonous place on the Yamuna and they are drinking that
water and fainting, but without any fear. “My friend is there.
We do not care for any poison or anything. He will save us. He
will protect us.” They went ahead to invite danger with that
Cara√agati 3.6)
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confidence. “We don’t care for any danger because our support,
our friend is there who has got some supernatural power.” Then
KRs√a had to go and again revive them from the poisonous
effect. Generally they are always in a position that they do not
want that, “You protect me!” Very rarely –as in the case of
Govardhana where the whole locality prayed for protection
from Indra the king of heaven, when his annual worship was
closed. Indra was very much enraged and he wanted to punish
the general section of that
storm and thunder. Then the whole
of KRs√a, “You protect us from this great destruction.” And
KRs√a managed. Otherwise they are always fostering this idea
that, “He is there, our protector. We do not care for anything
else. We are not afraid of any danger. He is there. He cannot but
protect us.” That is the idea they maintain.
In
the same time there is some challenging at the time of play.
“You could not do this. I gained over you. You failed.” Such
homely play –God and His servant appear to be in equal
positions on the surface. Sometimes the Lord even holds a
lower position. Family life, sweet family life –and the devotees
of the higher type see devotion only when the Absolute is
defeated. That peculiar thing is devotion. That is
Devotion means leaving everything, and saying that, “We
want devotion only. If we get devotion, the Absolute will come
to our door.” Devotion is such –devotion is all in all. Where
is it found that the servant has defeated the master? That is
devotion. There you can trace what is devotion.
hy asvatantra iva dvija –
at that time. I forget that. I go as one of them sometimes. I
gos†ha (group) by heavy rain, hail,gos†ha came and took refugesakhya-rasa that raksisyati-vicvaso is very, very clear, and atyogamaya.Ahaμ bhaktaparadhino“My absolutism is forgotten
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approach them to serve.” That peculiar thing is devotion. It is
so high. How will this worldly energy and knowledge cope with
it? Devotion means mystique, miracle.
GoptRtve-vara√a
is to invite Him as our protector and raksisyativicvaso
is to believe that He will surely protect me. The first
part is to invite Him, to pray to Him, ”Please protect me. I am
under Your protection, accept me.” And then to maintain the
idea that, “He will surely protect me, in all possible danger He
will come.” Two parts.
analyzed then these parts are found there.
Cara√agati is one and the same, but if
F
orbearance
We should not think that our path will be very smooth. So
many troubles may come from outside. In India, when you go
out in the streets with the
and say, “You monkeys!
These things must come to you from so many directions, in so
many forms of hindrances and opposition. They will come and
try to affect you, to dissuade you from this path. But,
sahis√una
somebody does not pour any water, the tree does not say, “Oh,
give some water to me!” If anyone is coming and disturbing,
snatching the leaves, cutting the branches –even cutting the
whole thing, the tree is silent. No opposition. We should rather
try to see that insults, poverty, punishment, and unfavorable
dealings are all coming to purify me. These things are necessary
and with the least punishment I am going to be released. I have
become connected with the highest object of life, but what
price am I going to pay for that? What price? I am confident
that I am going to attain the highest fulfillment of life, but what
kirtana party, so many may comeLal-bandara – you red-faced monkeys!taror api– the example of a tree is given and that is analyzed. If
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price is sufficient for that? It is inconceivable. Whatever little
demand comes to be exacted from you, with a smiling face you
have to accept that in consideration of your highest goal. If
you are really confident and you have faith in your brightest
future, then whatever small price nature wants through these
miscreants – that must be accepted.
Submissiveness and modestly – that is the law of Mahaprabhu.
TR√ad api sunicena taror api sahis√una amanina manadena
things must be repeatedly preached.
must not be so rigid that I may not accommodate others.
api sahis√una
shall try to tolerate. And
from the environment, still I will always be ready to give honor
to all. With this attitude we should march on our way. This
maxim should be given a very broad circulation. To become a
Vais√ava we must be deceit-free and have discipline of this type
and this comes from none other than Mahaprabhu Himself.
Once we were told that our Gaura-kicora Dasa Babaji Maharaja
was doing
The people did not spare him either. The boys were pelting him
with some small stones and he remarked, “KRs√a, you are cruelly
dealing with me! I shall complain to Mother Yacoda about You.”
That was his outlook. Harmonized! When anything came and
he would say, “Oh KRs√a, by philosophical calculation, without
You nothing can happen. You are with these children and You
are disturbing me and I shall teach You a lesson. I know how to
deal with You.” In that way, he took everything like that. That
is our beacon light to adjust with things that are apparently
unfavorable. A sweet adjustment is there. Don’t give any
– theseTR√ad api sunicena means ITaror– if still someone is aggressive towards to me, Iamani –I must never insist on any famemadhukari-bhiksa and was returning to his quarters.
~ 43 ~
opposition – still opposition will come to disturb you and you
must forbear. You will accept them in such a way. We should not
create resistance for the environment. If there is some attack,
some undesirable things come towards me, I am to forbear that
to my utmost patience. I am to silently tolerate. I won’t harm.
Our attitude should be this –whatever comes, this is earned
by my previous
environment and it is a necessity to teach me. And whenever
my teaching will finish, the environment will change. Whatever
the circumstance, the environment may be undesirable but if we
are sincere we must take it with a good motive because the Lord
has sent it. Without His sanction nothing can happen. Not even
a straw can move. I am put in such an unfavorable environment
– He is seeing this thing and as soon as this necessity ends it
will be removed and I shall be placed in another environment.
There is no error in His decision. In the divine decision there
cannot be any error. We have to face all circumstances with
such an attitude.
karma. My previous karma has earned such an
tat te’nukampaμ su-samiksama√o
bhunjana evatma-kRtaμ vipakam
hRd-vag-vapurbhir vidadhan namas te
jiveta yo mukti-pade sa daya-bhak
One who lives his life while joyfully seeing
everything as Your mercy even as he experiences
the adverse conditions arising from his past deeds,
and constantly pays respects to You with his mind,
body and words, is certain to attain your lotus
feet, the object of all devotion. (
Bhag.10.14.8)
~ 44 ~
It is our environment, our own past deeds. I must not quarrel
with what my own deeds have produced, but I must finish this
effect. It is necessary for me. And as soon as the necessity will
be finished, it will be withdrawn and I will be put in another
separate environment. We have to wait for the decision, the
divine dispensation. That will be the highest policy. The
most sacred, desirable and helpful policy is everywhere. It will
increase our faith in the Supreme. The supreme command of all
environments may come now or in the future. This policy of a
devotee will be most suitable and helpful.
o
to punish me, but it is necessarily self-acquired and it will get
its fulfillment and then vanish, and then I shall get another
chance. But if I avoid this, it may be finished for now but again
it will come to clear my debt. With this attitude we should
face all circumstances, and that will be the best attitude of any
progressive devotee.
Tat te’nukampaμ susamiksama√– the undesirable things have not come suddenly
F
ollowi ng Spirit ual Practi ces Ordained by Scripture
There are innumerable practices of devotion. In
Rta-sindhu,
again in
BhaktirasamRupa Gosvami has given sixty-four. ThenBhagavatam we find nine:
crava√aμ kirtanaμ vis√o˙smara√aμ pada-sevanam
arcanaμ vandanaμ dasyaμ
sakhyam atma-nivedanam
Hearing about the Lord, chanting the Lord’s
glories, remembering Him, serving His lotus
feet, worshipping His transcendental form,
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offering prayers to Him, becoming His servant,
considering Him as one’s best friend, and
surrendering everything to Him. These nine
processes are accepted as pure devotional service.
(
Cri Caitanya Mahaprabhu has again given five practices of
devotion:
Bhag. 7.5.23)
sadhu-sa∫ga nama-kirtana, bhagavata-crava√a
mathura-vasa cri-murtira craddhaya sevana
The quintessential practices of devotion are
association with the pure devotee, chanting the
Holy Name, hearing the
Crimad Bhagavatam,
residing in Mathura-dhama, and faithfully
worshiping the Deity. (
Of these five, Mahaprabhu has given
the Holy Name) the highest position.
considered best of all – designated as such by the
Our Guru Maharaja especially promoted
by
Cc. Madhya 22.128)nama-sa∫kirtana (chantingNama-sa∫kirtana isacaryas.kirtana, as indicatedcastra. But if other acaryas have shown preference for
smara√a
performed within the material environment, whereas
in any instance, it is in the sense that kirtana may besmara√a
is independent of any material consideration. From this point of
view,
in a general way. It is a special opinion.
But the serving attitude,
all types of
smara√a may be deemed ‘higher’, but that is not acceptedsevonmukhata – that must be present inbhakti. Otherwise it is all imitation and for millions
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of lives we may imitate without any success.
asadhu-sa∫gete bhai nama nahi haya
namaksara bahiraya ba†e nama kabhu naya
O brother! You cannot chant the Holy Name in
the association of non-devotees. The sounds of
the Holy Name may come out of your mouth, but
this will not really be the Name. (
Prema-vivarta
7.1-3)
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kRs√eti yasya giri taμ manasadriyeta
diksasti cet pra√atibhic ca bhajantam icam
cucrusaya bhajana-vijnam ananyam anyanindadi-
cunya-hRdam ipsita-sa∫ga-labdhya
TRANSLATION
One should mentally offer respects to that person who
chants the Holy Name of KRs√a. One should bow down
unto that devotee who has accepted initiation and is engaged
in worship of the Lord, and one should desire the association
of those pure devotees who are advanced in bhajana and
whose hearts are totally devoid of blasphemy to others and
faithfully render service unto them.
ILLUMINATION
Once, the people of Kulingrama approached Mahaprabhu
and put the question, “Whom should we understand to be a
~ 71 ~
Vais√ava?” Then He told, “Whoever you find taking a single
Holy Name of KRs√a on his lips, you may take him as KRs√a’s.”
Then later they put the same question to Mahaprabhu and He
told, “When you find that person who is incessantly taking the
Holy Name of KRs√a, you will know him as a real devotee and
you will try to serve him.” The third time He told them, “If you
find a devotee of KRs√a, by whose sight you feel inclined to take
the Holy Name of KRs√a, then he is the highest type of devotee
of KRs√a.” These three classes He divided, but the Holy Name
must be free of offense, not
find a single pure Holy Name on the lips of any gentleman you
may take him as a devotee of KRs√a –that is a
The next is the intermediate devotee, the
namabhasa or namaparadha. If youkanistha-adhikari.madhyama-adhikari.Whenever you find one who is always trying to take the Holy
Name of KRs√a, then you will try to serve him and you will be
benefited. And if you are fortunate to find any Vais√ava that
whenever you come to see him you feel the tendency within
you to take the Holy Name of KRs√a, then you will try your best
to do anything that he says. That is the
three classes of devotion, we also find in the
uttama-adhikari. TheseBhagavata:arcayam eva haraye
pujam ya˙ craddhayehate
na tad-bhaktesu canyesu
sa bhakta˙ prakRta˙ smRta˙
A devotee who faithfully worships the Deity, but
does not properly respect the Vais√avas or the
people in general is called a materialistic devotee,
and is considered to be in the lowest position of
devotional service. (
Bhag. 11.2.47)~ 72 ~
icvare tad-adhineu
balicesu dvisatsu ca
prema-maitri-kRpopeksa
ya˙ karoti sa madhyama˙
The devotee in the intermediate stage of
devotional service is called a
He loves the Supreme Personality of Godhead,
is a sincere friend to all the devotees of the Lord,
shows mercy to the innocent and disregards the
envious. (
madhyama-adhikari.Bhag.11.2.46)sarva bhutesu ya˙ pacyed
bhagavad bhavam atmana˙
bhutani bhagavaty atmany
esa bhagavatottama˙
The first class devotee sees KRs√a in everything,
and everything within KRs√a. (
Mahaprabhu has also given this general idea to Rupa Gosvami,
and Rupa Gosvami has given us this Sanskrit
Bhag. 11.2.45)cloka in hisUpadecamRta
this that is very important:
. Bhaktivinoda ˇhakura gives a commentary tosa∫ga-dosa-cunya, diksitadiksita
jadi tava nama gaya
manase adara, karibo tahare
jani’ nija-jana taya
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Within my mind I will honor and consider
as most dear one who avoids the fault of bad
association and sings Your Holy Name, be he
formally initiated or not. (
If one takes the Holy Name of KRs√a and he is not in bad
association, then we shall adore him in our mind, but not
physically. If he does not have any bad connection then we
can show some appreciation, we can show some sympathy. If
he is connected with any bad company that we know has some
malpractices, then we won’t care for his taking the Holy Name.
If he directly takes bad company, then his taking the Holy Name
is of the opposite nature. Just like this Nitai-Gaura RadheCyama
party. Of course, these Names are all well and good, but
this party of that Rama Dasa Babaji, says that Nitai is Radha,
Gaura is Cyama. With this object they use the Holy Name. So
much misconception is associated with that party. If we hear the
Names of Nitai-Gaura from them we won’t care for it. We shall
try to avoid. The chanting of the Holy Name cannot produce
anything until and unless that sort of association is gone. They
cannot be adored. One may not have proper admission in the
line through a proper agent, but soon one may come to that
stage. But if you find the Holy Name of KRs√a in somebody who
is without proper
note of Bhaktivinoda ˇhakura.
Cara√agati 5.1)diksa, you can appreciate. This is the particularO
ffering Physical Respect to the VaisnavaKRs√eti yasya giri
words and you find he’s chanting the Holy Name of KRs√a, then
you may adore him. You will only bow down to him when he is
– giri means if one is pronouncing so manydiksita
– when the agent of the Lord accepts him, when he has~ 74 ~
the Holy Name in his ear and his heart. The Holy Name has
been distributed to him.
KRs√a has accepted him as His devotee through his real agent.
That is acceptance from the devotional party of KRs√a. Then
we will bow down to him because the seed has come within his
heart. KRs√a has come to capture his heart. In the temple of his
heart KRs√a has descended. Then we shall show our physical
honor to him –not only mental but physical also.
pra√atibhic –
we shall bow down our head to him, not otherwise.
Diksa means connection with sad-guru.Diksasti cetif he is connected with the higher Vais√ava thenCucrusaya bhajana-vijnam ananyam
find any person who is deeply engaged in KRs√a consciousness,
who has directed the current of his whole life towards exclusive
devotion, then we will always try to have his company. If we
find any devotee who serves His Lord with a continuous serving
mood, whose connection with the Divinity is incessant, we shall
serve him. We will try to do anything and everything for him if
we find that he has completely devoted himself and immersed
himself in the taste of the sweetness of the Holy Name of the
Lord and His
Holy Name of KRs√a is not imitation, not
– if by our great fortune we canlila etc. Such a person’s sincere chanting of thenamaparadha ornamabhasa.
Only the real Name is on his lips.T
he Ten Kinds of Offenses to the Holy NameThe Holy Name is not lip-deep only – a mere physical sound.
It has a greater and higher aspect; it is fully spiritual. That must
have the reference of Vaikuàha.
Kuàha means limitation, andvai-kuàha
conception above the realm of limitation – the plane that is
above all limitation. That immeasurable force is invited in the
means above limitation. The sound has its original~ 75 ~
form of sound to do away with all the anomalies in this mundane
world. We are in the plane of marginal existence; therefore a
higher connection is necessary. Then that wave will start from
some higher realm and will come down to us.
In sound also there is classification. A sound from the proper
plane will be effective but not any imitation sound. Imitation
means
namaparadha and namabhasa. There are ten types ofnamaparadha
but to mishandle something. By such mishandling we cannot get
our desired result. Proper handling is necessary with everything.
In the laboratory a scientist is making an experiment, but an
experiment is only successful when everything is properly
handled. Otherwise there may be an explosion and the scientist
may die.
The first type of
abuse the Vais√avas –those that are the agents of the Lord who
come to deliver the fallen souls. If you abuse them then the
Holy Name becomes dissatisfied. Only KRs√a’s devotees are real
saints, because they are after eternal life. Saint means Vais√ava.
Those persons who worship demigods for temporary gain are
not considered saints. They may be neglected, for they are not
devotees. We avoid them. A saint is one who has no ambition
in his life but to have the connection of loving service with
the Supreme Lord. Only those who are agents of eternal truth,
absolute good, are to be considered saintly. We should not abuse
such saintly persons.
The second offense is that we should not unnecessarily abuse
other demigods, nor should we consider them to be equal to or
. Aparadha means to disfigure – not to deal properlynamaparadha is satam-ninda. We must not~ 76 ~
greater than Vis√u or KRs√a. They are under Him, and they are
all inferior to Him. They are never equal or superior to KRs√a.
When a comparison is necessary to establish the supremacy of
Lord Vis√u then we may show this indifferently, but not in the
spirit of abusing other demigods.
The third offense is that we must have a proper conception
of Gurudeva. If we are sincerely searching after the Lord,
then the Lord is also approaching us and the meeting point is
guru, His representative. Gurudeva must always be seen as the
representative of God, not as an ordinary human being. Though
we find that he is sleeping, eating or he is suffering from some
disease, it is just like the Ganges water –physically it may be
filthy, but still it can purify everything. The purifying capacity
of the Ganges is not lost by physical dirtiness. Therefore the
guru and the Vais√ava should not be seen through the material
eye –there is another vision, the spiritual eye, through which
they should be estimated.
The fourth offense is
scriptures that are taking us towards the Holy Name of the
Lord. The scriptures are advising us and if we abuse them, then
the Holy Name is dissatisfied.
The fifth offense is that we should not consult a dictionary
to find the meaning of the Holy Name. Every word, every
meaning, if it is taken to its highest sense, goes to the Center.
The dictionary, grammar, and any other books of mundane
knowledge cannot limit or qualify the Holy Name.
The sixth offense is to consider the glories of the Holy Name of
castra-ninda – offending those revealed~ 77 ~
KRs√a to be a concoction.
The seventh offense is
may think that, “If I chant even one Name then all my sins
will purified, so let me go on sinning and taking the Holy
Name.” With this spirit if we try to utilize the Holy Name –to
remove dirt from us. That is an offense. That is an abuse of the
Holy Name because we should worship Him and serve Him.
We must not use Him in our service in order to remove our
contaminations.
The eighth offense is if we think that the Holy Name is one
of so many purificatory pious works. We can serve the country,
we can read the holy scriptures, we can wander through the
holy places –but to take the Holy Name as one of these pious
activities is to disregard the Holy Name. The Holy Name is
above all.
The ninth offense is
refers to one who does not deserve, who does not have sufficient
faith. If for some treacherous purpose we bestow the Holy Name
to him, we commit an offense against the Holy Name.
The tenth offense is to have a particular attraction for any
mundane thing – that attraction must be uprooted. I have
to be unprejudiced and become free of any kind of mundane
attachment. While taking the Holy Name, a transformation
begins with the mental system and we must try to be unbiased.
The Holy Name will take us from this worldly consciousness
to KRs√a consciousness with the feeling that, “I am not pressed
to go to some unreasonable position. I am going home. It is
namno-balad yasya hi papa-buddhir. Oneacraddhadhane vimukhe’py acR√vati. This~ 78 ~
very sweet. Now I am wondering in a foreign land that is nonsympathetic,
but I am really going to my home, under the holy
feet of the Lord. All my well-wishers are there.” With this spirit
we shall take the Name.
F
our Kinds of NåmåbhåsaThere are also four types of
of the Holy Name that can give
to the abscissa from the negative side, but they cannot give
any positive attainment. There is neither any exploiting
tendency there, nor any serving tendency – that is a marginal
position. The four kinds of
namabhasa, or shadow expressionsmukti. They may take usnamabhasa are sa∫keta, parihasa,stobha
and hela.sa∫ketyaμ parihasyaμ va
stobhaμ helanam eva va
vaiku√†ha-nama-graha√am
acesagha-haraμ vidu˙
at once freed from all the reactions of unlimited
sins, even if he chants indirectly (
jokingly (
(
learned scholars of the scriptures accept this.
(
One who chants the Holy Name of the Lord issa∫keta),parihasa), for musical entertainmentstobha), or even neglectfully (helana). All theBhag. 6.2.14)Sa∫keta
mind a different thing comes in connection to that. Just as in
the story of Ajamila in the
the dreadful appearance of the Yamadutas. In his coma he could
refers to when we outwardly say something, but in ourBhagavatam. Ajamila was afraid of~ 79 ~
remember that his young son Naraya√a was playing nearby.
With that faint memory he wanted to call out for his son,
Naraya√a. But in the meantime a change came in his mind and
he thought, “What can this little boy Naraya√a do against those
fearful agents of Yamaraja?” Then Lord Naraya√a’s Name came.
First it began as the name of his child, but then it changed into
the Name of the Lord. At once four agents came down from
Vaiku√†˙. There was a serious talk between the Vis√udutas
and the Yamadutas. The Yamadutas were sent back defeated
and Ajamila attained liberation. All his previous attraction
towards his family at once vanished and he woke up from the
bed and directly traveled towards Haridvara. There he began
to chant the Holy Name of Naraya√a and after sometime he
attained Vaikuàha. This is
sa∫keta.Parihasa
to ridicule a person. One is chanting Hare KRs√a and another
gentleman may remark, “Suddenly you have become such a
great devotee! You are chanting Hare KRs√a Hare KRs√a!” He is
simply cutting a joke with his friend. If one is ridiculing the Hare
KRs√a devotees in the street, and says “Hare KRs√a,” that may be
means to chant the Holy Name in a joking mood or“Suddenly you have become such a
great devotee! You are chanting Hare KRs√a Hare KRs√a!” He is
simply cutting a joke with his friend. If one is ridiculing the Hare
KRs√a devotees in the street, and says “Hare KRs√a,” that may be
namabhasa
Another form of
with some other intention. Sometimes these words, Naraya√a,
or KRs√a may be used for some technical meaning, or for a code
word. Jiva Gosvami has taken advantage of this in his book of
Sanskrit grammar, the
playing the
Nitai” to represent different drumbeats, it may be
if it is connected with his previous pious credits.namabhasa is stobha – to use the Holy NameHarinamamRta-vyakara√a. When one ismRda∫ga, using the names of “Gaura-Nitai, Gaura-namabhasa.Hela
means without any attention, only through a slack habit.~ 80 ~
Suppose when rising from the bed, we yawn and say, “Hare
KRs√a” –it is not devoted or attentive. It is automatic, without
attention –some reflex action. That is
We are asked to avoid both
must avoid these two with the earnestness of attaining the
service of the Lord, as well as His servitors. Hankering for that
positive thing must be in our hankering. With this idea as far as
possible, we should go on taking the Holy Name and that will
be
real Name, which is one and the same with the Lord, should be
taken. But the real Name must be received from a real
Hela.namaparadha and namabhasa. Wecuddha-nama. Everything else should be eliminated and thesadhu.S
ådhu-sanga is Rarely to be FoundThere is no exertion by the
dismiss this world of matter; he has no connection with it.
The
mundane nature, but in the view of a
nothing but
rare
him. But he is
stage of understanding one’s own deeper necessity is not to be
found anywhere and everywhere, Very few souls are found that
are really conscious of their innermost necessity, “I want KRs√a.
I want VRndavana.” Such sincere souls are not to be found very
widely.
uttama-adhikari Vais√ava tomadhyama-adhikari may have some consciousness of thisparamahaμsa, there iskRs√a-bhajana. If by your fortune you meet such asadhu, then you will try to do anything and everything forsudurlabha – rarely to be found. To reach a clearmanusya√aμ sahasresu
kaccid yatati siddhaye
yatatam api siddhanaμ
kaccin maμ vetti tattvata˙
~ 81 ~Amongst thousands of men, one may try to
achieve perfection. Amongst those rare persons
that endeavor for perfection, one may actually
know Me. (
The benefit of the association of such holy persons is very,
very rarely to be found here. On the strength of that our Guru
Maharaja invited all to come and join his mission to attain that
most rare gem –
of the
there is no possibility of advancement on the positive side.
Give up everything and take this chance. The whole heart must
be brave enough to take this opportunity. We must not waste
our time. Our energy is wasted for maintaining children, wife,
relatives and so many things, but we must come to give ourselves
wholesale to KRs√a under the guidance of a devotee. For name
and fame and for a peaceful life don’t lose the chance. Why
should we miss such a great opportunity to approach KRs√a? If
like a child learning to walk, we experience one or two falls,
we should not be afraid of that. Whatever progress we make,
that is a very valuable thing. Die to live. Learn to die if you
live a real life. I cannot maintain my position in the future, for
thus I shall lose the present. I shall lose all apprehension of my
uncertain future. At present I am engaged in wasting time for
maintaining this and that –the society, the wife, the children
and so many things. Why should I lose my energy? Therefore
Guru Maharaja opened so many centers.
to be found and he made arrangements for that indispensable
necessity. That was revolutionary. When people cannot earn
freedom of a country in a constitutional method, they take to
the revolutionary path – they are prepared to incur loss, they
Gita 7.3)sat-sa∫ga-seva, the direct association and servicesadhu. That cannot be had here and there. Without that,Sadhu-sa∫ga is rarely~ 82 ~
are prepared for risk. Still they go towards the goal of freedom.
Whatever we do, the whole thing must be utilized in the service
of KRs√a, under the guidance of a bona-fide
we do, the whole thing must be converted and then we will
comprehend the value of everything, being under his guidance.
sadhu. Whateversadhu-sa∫ga sadhu-sa∫ga sarva-castre kaya
lava matra sadhu-sa∫ge sarva siddhi haya
It is the opinion of all the scriptures that by even
a moment’s association with a
attain all perfection. (
In so many places the importance of
We are wandering, uncared for in eternal time and to get the
slightest connection of a pure
may be a little. That association will aggrandize itself; it will
gradually develop and take me forcibly fowards. Through the
sadhu, one canCc. Madhya 22.54)sadhu-sa∫ga, is stressed.sadhu is most valuable, even itsadhu
I will go towards the positive land. The most important thing
in life is to get the association of the Vais√ava –to come in
contact with a real agent. Through him we are to negotiate our
spiritual life.
I shall come in association with the scriptures, then surelykiμ pramatasya bahubhi˙paroksair hayanair iha
varaμ muhurtam vidhitaμ
gha†ate creyase yata˙
are intoxicated with the temporary pleasures
Many years pass by imperceptibly for those who~ 83 ~
of this transient world. It would be better if
they experienced just one moment of clear
consciousness where they realized that they are
wasting their precious time and thus become
earnest in attaining their supreme benefit. (
2.1.12)
Bhag.Cukadeva Gosvami says, “One moment is sufficient for your
highest attainment if it is utilized properly.”
vidhitaμ
is no necessity of a long, long life. Only one moment is
sufficient to solve all the problems of your life, if it is properly
used along with
Varaμ muhurtam– if one moment can be used sufficiently, then theresadhu-sa∫ga. The real capital is sadhu-sa∫ga
and your cooperation is required also. At all costs try to
follow, to associate, to utilize that. One moment is sufficient.
Kiμ pramatasya bahubhi˙paroksair hayanair iha –
necessity of ages and ages if we are unconscious of our own
interest? If used properly, one moment is sufficient to solve the
whole problem of our life for which we are eternally wandering.
We must be wakeful to our interest; we must not be negligent.
Mahaprabhu came to tell us what is our real interest within,
“You do not want to know your own heart. You do not know
that you are a foreigner to your own heart and its demand.
This is the wealth within your heart. Try to find it out.” That is
the direction of Mahaprabhu. “It is within you and you are to
eliminate all foreign things from your heart, then you will find
a temple of KRs√a within. If you search your own heart, you will
find KRs√a there with the help of a proper guide. That is not a
foreign thing to you. It is there. Every heart is a temple of the
Lord. It is your home.”
what is the
~ 84 ~
Therefore Mahaprabhu says, “Go on with
must by
sa∫kirtana.” But itkRs√a-sa∫kirtana and sa∫kirtana of no other. For that,
sadhu-sa∫ga
the attempt that descends from the higher place to help us here.
We must have that connection – that is all-important.
the attempt that descends from the higher place to help us here.
TEXT 4
AAŸ⁄™ \˘⁄™i‡wŸ⁄™i‹“yoŸaŸ⁄™\‡oo⁄™|
∫‹ñè™Â∫Ëúæ™ÂòÊΔ OE•Í⁄Δ∞Ä¥˘¤⁄™ƒ’®ºÎ||4||
dadati pratigRh√ati
guhyam akhyati pRcchati
bhu∫kte bhojayate caiva
sa∂-vidhaμ priti-laksa√am
TRANSLATION
Offering gifts and accepting gifts, revealing one’s mind in
confidence and inquiring confidentially, accepting prasada
and offering prasada
shared by devotees.
ILLUMINATION
– these are the six symptoms of loveThese are the six kinds of association with a
association is only possible with a serving attitude, otherwise
there is no
enjoyment, but higher association can only be achieved through
service. By proper association the quality of your service will
increase.
The Gau∂iya Ma†ha stresses the importance of
serving the
sadhu. Highersa∫ga. Lower association means exploitation andSadhu-sa∫ga and sadhu-seva is of the utmost importance.sadhu-seva –sadhu. Whatever you do by the command of the~ 57 ~
higher devotee will, through him, surely connect you with a
higher conception of the Absolute. Whatever you do, do it with
that connection from above and carry out his order.
O
ffering Gifts and Accepting GiftsDadati pratigRh√ati
– we shall come to present new things to thesadhus
something for the service of a
whatever he gives, we accept that. We can increase our
attraction and love for a person in such a way by giving him raw
items and by accepting his
by him, and whatever is necessary for ourselves. I won’t try to
take anything new, but only that which has been rejected by
the Vais√ava or guru, whether it is a garland, clothes, different
decorations, or whatever. We shall try to live by the remnants of
the Vais√avas. We shall present new things to the
shall try to live by their remnants –
and take. Give and take eternally – internally and externally,
whatever my position. In taking we get a higher thing from
him. Raw materials we supply, and we get remnants from him.
In this way I can improve my position. If we accept the energy
of worldly men then generally our minds will become polluted
and impure. And if the mind is impure, then the remembrance
of KRs√a will not be very clear.
and try to live by the old remnants left by them. Givingsadhu and taking his prasadam –prasadam. To give items to be utilizedsadhus, and wetena tyaktena bhunjitha. Givevisayira anna khaile malina haya mana
malina mana haile nahe kRs√era smarana
If one eats the food of a materialist, one’s mind
becomes polluted. When the mind becomes polluted
one cannot remember KRs√a. (
Cc. Antya 6.278)~ 58 ~
When I accept the elaborate energy of a materialist, then the
poison of his mind comes with his energy, with his money and
all these things. The energy comes carrying the mentality of
the owner. To accept that means to digest that. But one who is
able to digest it can utilize it.
is medicine to poison. Poison can also be utilized as medicine.
The divine agent can utilize poison as nectar, otherwise it will
kill the person who is taking the energy of the materialist.
Only
take away his sin or virtue. Anything that comes with his energy
is transmitted. We are feeding on him, exploiting him and that
exploitation must have a reaction.
collect every particle of honey from here and there. They do
not care so much, they do not look to get any return for that – a
small particle perhaps, it does not matter. If we collect our food
in that way then there is no possibility of some reaction coming.
Visasya visam-ausadham - poisonmadhukari-bhiksa, collecting from a particular person, willMadhukara – just as beesMadhukari-bhiksa
Gau∂iya Ma†ha people collect their energy as much as we can
utilize. Our aim is a little different –we want to help them and
we do not collect it for our personal purpose. It is for the general
service of the Lord and His devotees. In an organic way we help
them. We will use the energy from impure sources and, by hook
or by crook, utilize that in the fire sacrifice that is lit in a grand
way for the satisfaction of KRs√a and His activity. What is that
activity? The chanting of His Name on a big scale.
has been recommended for the tyagis. But weSa∫kirtanayajna– a great sacrificial organic attempt has been accepted
and we are to collect things for that. And because I am also
rendering some service, as remuneration I may take something.
For the purpose of service I am to maintain my health and I
shall take only what is necessary. This is
yukta-vairagya. We are~ 59 ~
not taking anything for our personal utilization so we do not
feel any contamination. One will suffer if he collects another’s
energy for his own selfish purpose. But if he can utilize the
energy of someone for the service of KRs√a in the congregational
chanting of His Name to purify the whole world, then there is
no apprehension of being contaminated by that energy.
Whatever we receive we should think it is from our guru. I am
eating the remnants of my Gurudeva. I am doing some service
and as a servant I am entitled to take some remains.
tyaktena bhunjitha ma gRdha˙ kasya svid dhanam –
greed for others property, but it is all being utilized for their
benefit in the
duty to discharge, therefore I am to keep my body fit and for
that purpose I am taking the
Tenawe have nosa∫kirtana-yajna. And as a servant I have someavasesa (remnants).tvayopabhukta-srag-gandhavaso-’
la∫kara-carcita˙ucchis†a-bhojino dasas
tava mayaμ jayema hi
By decorating ourselves with the garlands, scents,
clothes and ornaments that You have already
enjoyed, and by eating the remnants of Your
food, we, Your servants, will certainly conquer
Your illusory potency. (
Uddhava says that there are ways of getting out of this
Bhag. 11.6.46)mayikaentanglement. “Only by honoring Your remains can we conquer
maya
Your servant and must live on the remains after You have taken.
. I am grateful to You and none else in this world. I am~ 60 ~
Thereby, by this single attempt, we can conquer the whole
world. There is no glamour for anything in this world for us.”
That is the nature of the attempt of this organized preaching of
the Gau∂iya Ma†ha. You can even accept a kingdom, but not
for yourself but for God. And from whomever they take, he
is benefited. With this angle of vision we will be individually
responsible for our transaction with the outside parties.
When something is dedicated for the service of KRs√a it is a
conscious unit. Will a man allow his wife to serve another
gentleman? Will she allow? Everything is meant for KRs√a
consciousness, and not for any other consciousness. Only for
Him. Everything here is exclusively meant for KRs√a and no
other god. We are not materialists. Everything is conscious and
fresh. And no other spirit is allowed except to fully dedicate
oneself to the Lord. It is such. Every flower born here is only to
satisfy KRs√a. Radhara√i will curse us if we try to utilize it for the
service of others. They are all meant for this. They will curse
us. Here in the temple also –trespassers may pluck flowers, for
medicinal purposes they will take some things, but it pains my
heart. They are all meant for the service of KRs√a. For medical
purposes some people may take a root or something. I ask them,
“Go to Mahaprabhu, take His permission, then take it.” If it is
necessary and it cannot be avoided then I tell them, “Go, you
get His permission first.”
Once I heard at the Yogapi†ha, the appearance place of
Mahaprabhu, there was one kadamba tree. At that time
Prabhupada was coming out to go to Calcutta and one devotee
said, “A new flower has come on the kadamba tree, it has not
been given to Prabhupada.”
He took a flower and ran towards the car of Prabhupada.
~ 61 ~
– I should reveal my innermost feelings to the
sadhu
things within myself. Are these feelings good or bad? And if bad,
what is the remedy?” We shall place our inner heart before him
so that he may examine us and proceed accordingly. Whatever
the innermost feeling is, that should be divulged to a
must reveal everything of my entire heart to him and also hear
what is conceived within his heart. The private things within
my heart must be disclosed, and I must acquire the private things
within his heart. I shall inquire about the inner wealth within
his heart.
questions which are necessary for me at this stage. “What is the
secret of your holy life? Please tell me and I shall try to follow
that example in order to get out of my present circumstances.
In your case how did you gain relief?” We shall try to collect the
secrets for success in life from a
, “From my innermost heart I feel these many particularsadhu. IPRcchati – inquiry. We will ask his advice and putsadhu.tad viddhi pranipatena
paripracnena sevaya
upadeksyanti te jnanaμ
jnaninas tattva-darcina˙
~ 63 ~Such knowledge should be achieved through
submission, inquiry and service to those who are
wise and have seen the Supreme Truth. (
Gita 4.34)Paripracna
with the tendency towards
– all our efforts should be concentrated to understand in a
positive line without leaving a state of doubt or suspicion. With
all attention you shall try to understand, because it is coming
from a higher source where I am not known.
. Honest, sincere inquiry is always allowed, but nottarka, argument. Not with argumentParipracna
can’t ascertain the truth, it is a dire necessity for me but I can’t
help myself.” With this hankering and with no hope of any
remedy, I shall most humbly try and start to inquire modestly.
I shall try to know, “What is this? What is that? What is the
meaning?” The mood should not be that, “I shall finish knowing
about this matter.” That sort of attitude will not allow us to
enter into the real domain. Nor should we inquire simly out of
curiosity or a desire for philosophical mastership or anything of
that kind. Its only necessity is for the satisfaction of the Lord.
Reality is by Itself and for Itself. It must be for Himself. For
His interest this
made only to satisfy KRs√a and the devotees of KRs√a –for His
cause, not for my cause if it is independent of His satisfaction.
Another most important thing is that it is also necessary for
service. Service is the only important thing. “What is necessary?
What will be necessary to render proper service?” –that sort of
will be the outcome of surrender. “I am hopeless, Ipracna (inquiry) is necessary. Inquiry should beparipracna
my duty. I want to serve the cause, not to lord it over. If the
is required. A dire necessity for service, for discharging~ 64 ~
spirit within is to lord it over, everything will be spoiled. It is
not a plane of us being masters. It is not something that we can
use according to our whim. We are putting ourselves into the
fire – what I am, that will vanish and from within my higher,
divine self will come out. What I am presently is a nasty thing,
but what is within me, that is divine and noble. With this hope
we shall go.
G
iving and Accepting PrasådamBhu∫kte
up his life, and
is
Whatever comes from the Infinite should be considered as
grace. And whatever we do should be with the spirit of service.
Not with the result of trade –
shall do anything and everything with the aim of serving the
Infinite. With clean hands we shall do His work. With clean
hands – not contaminated by any consequence. Service and
– to feed the sadhu and supply what is necessary to keepbhojayate – receiving prasadam from him. Whatprasadam? Prasadam is the grace of KRs√a, the will of KRs√a.na sa bhRtya˙ sa vai va√ik. Weprasada
environment, that is
Once Professor Sanyal, who wrote the English book
Caitanya
perhaps a graduate. He told him, “What do you do there in your
are corresponding. Whatever comes from the infiniteprasada, grace.Cri KRs√a, was challenged by his younger brother, who wasma†ha
“No, no, we don’t do what you do.”
“You do not eat?”
“No, we don’t eat.”
“I have seen you with my own eyes –you are eating.”
“No, we don’t eat like you –devouring solid things, putting
into the stomach. We don’t do that. We serve
? What we do, you also do in the ma†ha.”maha-prasadam.~ 65 ~
It is beyond your understanding what we do. We don’t eat like
you. There is no spirit of consumption. We don’t consume
anything. We honor the remnants of the Lord. That is what we
do.” Such will be the difference of all the activities of the true
Vais√ava and the worldly man. For self-preservation, we create
havoc in the environment. Exploitation. The first principle of
exploitation begins with self-preservation. That means eating.
If we can solve that problem, we can almost solve everything.
prasada seva, karite haya
sakala prapanca jaya
By honoring the Lord’s
worldly illusions. (
Bhaktivinoda ˇhakura says that the key to the solution to this
mundane life is in
the environment – in the most primitive necessity that we can’t
avoid maintaining and keeping this body and soul together. The
first necessity in life is this. And if I can solve that problem, I
have solved the whole thing.
jaya
take
mainly on
cannot but consume, we cannot but create devastation in the
environment by eating whatever – either creeper or grass or
seed or anything. Microscopic worms are being killed. How to
get rid of this
prasadam I conquer allCara√agati 3.5)prasada. It is in our attitude in dealing withPrasada karite haya sakala prapanca– the most important problem is to learn how we shouldprasadam, to maintain our own self. Our life dependsprapanca jaya (conquering over worldly illusion). Wekarmika reaction?yajnarthat karmano yatra
loko ‘yam karma bandhana˙
~ 66 ~All activities are meant for the sake of sacrifice to
Vis√u. Other than that, all other activities bind
one to this material world. (
We must successfully connect our activities with the Supreme
satisfaction, for which everything is meant. All existence is
meant to fulfill His pleasure, and if one does so, then his life will
be fulfilled. If I offer something, really I am to collect something
for His satisfaction, and cook and offer it to Him. That should
be the real purpose. And then, because I am to serve Him, I
must take something out of that. The main thing will be to
collect things, to cook and to offer them to Him according
to the scriptures where He has expressed His will. That is the
process. And then to take. When He takes then the reaction,
the poison, has already gone to Him and like Mahadeva, He
can digest anything. Not only that, but whatever has gone to
His connection gets promotion. There is no
Gita 3.9)hiμsa (violence).Hiμsa
treated gets higher promotion through my actions. I get some
reward also for that. And then what shall I take? I won’t take
from this world, but I shall take from my Master, as His free
Grace to me.
is not hiμsa because, that which is apparently violentlyThe word
service I do, I expect nothing in return. And what I get is His
Grace – a free transaction. I shall take
of all entanglement, although I am in the midst of it. In every
action I disturb the environment, but it is meant for Him. Then
there is no reaction, but the opposite reaction occurs, and it will
save others also. Through me, such waves will emanate outside.
Those waves will help others also to be purified. Everyone must
prasada means anugraha, kindness or grace. Whateverprasada then I shall be out~ 67 ~
be a purifying agent through the godliness that is in their hearts.
God is on the throne of the heart and thereby He will emanate
a ray – such a fine ray that will purify the environment.
S
elf Surrender to the Prime CauseIa∂ vidhaμ priti-laksa√am
attain the association of a
we shall come closer to a person. If we deal in these ways with
a bad man we shall become bad, and with a good man we shall
become good. There are two types of water: filtered and filthy.
Filthy water can be purified. The higher
thoughts from others without becoming contaminated. In
their hearts resides Govinda. Govinda is infinite and He can
consume any quantity of filthy things, therefore their hearts
cannot be contaminated.
If we get the association of a real
then that may turn the direction of our life. A
very valuable gem. What he gives is far more valuable than
anything in this world. One may have gems, diamonds, money
or a kingdom but they are not valuable to all. This is all mortal
even though they may be valuable to a particular class of human
thought. There are so many things in creation that are nothing
to the
is necessary even for the tree, the creeper and even the stone.
In whatever position the seeker may be in, he will be highly
satisfied.
– these are six ways that we generallysadhu. If we follow these guidelinessadhus can take evilsadhu even for a moment,sadhu is like asadhu. But anandam, sweetness, has a general value. ItYasmin prapti sarvaμ idaμ praptam bhavati
that, we think that, “No other thing but this can satisfy me.
This is the thing for which I have been striving for after so many
– if we get a little of~ 68 ~
lives together. Now I have found the object of my search.” We
can find higher things only through the connection of service.
If we want the association of things of a higher type then we
must offer ourselves to their service. We must keep this broad
thought always in mind. I cannot utilize it as if it is my servant.
But I shall offer to be a servant of Him, if I really want His
association. Only through service can I be connected with Him.
I shall work for His interest. His interest will be more valuable
than that of mine.
jivera svarupa haya kRs√era nitya dasa
kRs√era ta†astha-cakti bhedabheda prakaca
The constitutional position of the living entity
is as an eternal servant of KRs√a. Because the
living entity is of the marginal potency of KRs√a,
his manifestation is simultaneously one with and
different from Him. (
It is our fortune that we, in our constitutional position, have the
position of a slave to KRs√a. Slavery. Those who are free would
be astounded to hear this word ‘slavery’. The Gau∂iya Ma†ha
is preaching slavery! The Ramakrishna Mission and others
preached against Gau∂iya Ma†ha, “They are preaching slavery!
This Gau∂iya Ma†ha promotes slave mentality –that I am
KRs√a
That means they are preaching slave mentality. And we are
preaching
We are the greatest. Instead of that the Gau∂iya Ma†ha says
you are a slave to KRs√a. The Gau∂iya Ma†ha is creating a bad
impression in society, discouraging people.” Prabhupada told,
Cc. Madhya 20.108)dasa, a servant of the servant of the servant of the Lord.so-ham – we are the big Brahman! We are the biggest.~ 69 ~
“Gau∂iya Ma†ha stands for the dignity of the human race! The
whole human race wants immortality. Gau∂iya Ma†ha stands
for the most dignified position. Slavery, surrender –surrender
to what? To the Absolute Good, to the Absolute Center.
To become the slave of KRs√a is not a joke. That impossible
thought that, “I am Brahman!” That is the greatest disease. “I
am the biggest and I want to be the monarch of all I survey”
means. “I am the most heinous exploiting agent.” We are so
eager to get imperial service, we are so eager to get a higher
service in the administration, but to get service in the highest
management of the Supreme Lord –that is the most dignified
thing. The Gau∂iya Ma†ha stands for the dignity of the human
race! What is the human race? They are like the mist, like the
trees, creepers, and worms –the prey of death. The king will
also have to die helplessly, the big general, the politician –all
will have to go and face death for eternity. But the Gau∂iya
Ma†ha stands for the eternal dignified position –friendly service
to the Supreme Entity. The Gau∂iya Ma†ha says complete selfabnegation,
self-surrender to the prime cause. To give is divine
and the aspiration that, “I can get,” that is devilish. “I want to
lord it over everything” –that is a devilish spirit. But KRs√a is
such that slavery to Him is the highest attainment for us in His
relationship. That is not easily achieved.
~ 70 ~
Yadi karibe kRs√a-nama sadhu-sa∫ga kara
the devotees, may we invite that ‘electric connection’ –that
may connect us with the higher place and if He is pleased to
come down and connect with this body then this body can
show
us to that plane.
the fan, to light the light bulb. Without
connect with the higher level.
– only with the help ofbhakti. Otherwise it is all imitation! Imitation won’t takeSadhu-sa∫ga – the dynamo is necessary to movesadhu-sa∫ga we cannot
ata˙ cri kRs√a-namadi
na bhaved grahyam indriyai˙sevonmukhe hi jihvadau
svayam eva sphuratyadah
The Holy Name, form, qualities, and pastimes of
Cri KRs√a are divine and transcendental. They
cannot be experienced by material senses. The
Lord manifests Himself spontaneously on the
tongue of a devotee who is eager to serve Him.
(
BRS 1.2.234)
~ 47 ~
The universal necessity is to learn and acquire a serving attitude,
and if that is applied to our
to us.
rupa, gu√a
within the eye, His form; within the mind, His qualities; and in
the heart, His pastimes. All these will come down to you, and
everything about you will connect with that
It is not just a question of increasing the quantity, but the
quality must be present. To be real
bhajana, that will be of great helpJihva means the tongue, and namadi means the nama,and lila. On the tongue the Lord’s Name will appear:vaiku√†ha-tattva.bhakti, sevonmukha and seva
presuppose surrender, and all this presupposes
all originates from the association of a
direction it can come to us, so we must be thankful to that
positive source. The Lord is there, but His grace is coming