Bali Mahäräja’s Surrender
Lecture no. 2
HDG Srila Gour Govinda Swami Maharajah Thakura
Srimad-Bhägavatam 8.18.21-28
19.9.92
in Bhubaneswar, India
Bali Mahäräja’s Surrender, no 2
TEXT 21
taà narmadäyäs taöa uttare baler
ya åtvijas te bhågukaccha-saàjïake
pravartayanto bhågavaù kratüttamaà
vyacakñatäräd uditaà yathä ravim
While engaged in performing the sacrifice in the field known as Bhågukaccha, on the northern bank of the Narmadä River, the brahminical priests, the descendants of Bhågu, saw Vämanadeva to be like the sun rising nearby.
TEXT 22
te åtvijo yajamänaù sadasyä
hata-tviño vämana-tejasä nåpa
süryaù kiläyäty uta vä vibhävasuù
sanat-kumäro ’tha didåkñayä kratoù
O King, because of Vämanadeva’s bright effulgence, the priests, along with Bali Mahäräja and all the members of the assembly, were robbed of their splendor. Thus they began to ask one another whether the sun-god himself, Sanat-kumära or the fire-god had personally come to see the sacrificial ceremony.
TEXT 23
itthaà saçiñyeñu bhåguñv anekadhä
vitarkyamäëo bhagavän sa vämanaù
chatraà sadaëòaà sajalaà kamaëòaluà
viveça bibhrad dhayamedha-väöam
While the priests of the Bhågu dynasty and their disciples talked and argued in various ways, the Supreme Personality of Godhead, Vämanadeva, holding in His hands the rod, the umbrella and a waterpot full of water, entered the arena of the açvamedha sacrifice.
TEXT 24-25
mauïjyä mekhalayä vétam
upavétäjinottaram
jaöilaà vämanaà vipraà
mäyä-mäëavakaà harim
praviñöaà vékñya bhågavaù
saçiñyäs te sahägnibhiù
pratyagåhëan samutthäya
saìkñiptäs tasya tejasä
Appearing as a brähmaëa boy, wearing a belt of straw, a sacred thread, an upper garment of deerskin, and matted locks of hair, Lord Vämanadeva entered the arena of sacrifice. His brilliant effulgence diminished the brilliance of all the priests and their disciples, who thus stood from their seats and welcomed the Lord properly by offering obeisances.
TEXT 26
yajamänaù pramudito
darçanéyaà manoramam
rüpänurüpävayavaà
tasmä äsanam äharat
Bali Mahäräja, jubilant at seeing Lord Vämanadeva, whose beautiful limbs contributed equally to the beauty of His entire body, offered Him a seat with great satisfaction.
TEXT 27
svägatenäbhinandyätha
pädau bhagavato baliù
avanijyärcayäm äsa
mukta-saìga-manoramam
Thus offering a proper reception to the Supreme Personality of Godhead, who is always beautiful to the liberated souls, Bali Mahäräja worshiped Him by washing His lotus feet.
TEXT 28
tat-päda-çaucaà jana-kalmañäpahaà
sa dharma-vin mürdhny adadhät sumaìgalam
yad deva-devo giriçaç candra-maulir
dadhära mürdhnä parayä ca bhaktyä
Lord Çiva, the best of demigods, who carries on his forehead the emblem of the moon, receives on his head with great devotion the Ganges water emanating from the toe of Viñëu. Being aware of religious principles, Bali Mahäräja knew this. Consequently, following in the footsteps of Lord Çiva, he also placed on his head the water that had washed the Lord’s lotus feet.
PURPORT
Lord Çiva is known as Gaìgä-dhara, or one who carries the water of the Ganges on his head. On Lord Çiva’s forehead is the emblem of the half-moon, yet to give supreme respect to the Supreme Personality of Godhead, Lord Çiva placed the water of the Ganges above this emblem. This example should be followed by everyone, or at least by every devotee, because Lord Çiva is one of the mahäjanas. Similarly, Mahäräja Bali also later became a mahäjana. One mahäjana follows another mahäjana, and by following the paramparä system of mahäjana activities one can become advanced in spiritual consciousness. The water of the Ganges is sanctified because it emanates from the toe of Lord Viñëu. Bali Mahäräja washed the lotus feet of Vämanadeva, and the water with which he did so became equal to the Ganges. Bali Mahäräja, who perfectly knew all religious principles, therefore took that water on his head, following in the footsteps of Lord Çiva.
So here two things have to be discussed. One is Gangeswater. Another is mahäjana. Isn’t it? Two things are here.
Ganges water is not material, ordinary water. Kñit, ap, teja marut, vyoma, five gross material elements. Isn’t it? Kñit, ap, teja marut, vyoma. Ap means water, one of the gross material elements is ap. But Ganges water is not ordinary ap, or water. This is, this doesn’t come under these five material elements, ap. Do you understand? Because it has emanated from the toe of Lord Viñëu. This topic we are discussing, Lord Vämanadev, the dwarf-incarnation. Vämanadev has gone to the sacrificial arena of Bali Mahäräj as a bata-brahmacäré to beg for something. Bali Mahäräj is also a devotee because he comes in the dynasty of Prahläd Mahäräj, the grandson of Prahläd Mahäräj. He knows perfectly the religious principles, so he acted rightly. Paid respect, paid obeisances, gave nice seat to Vämandev, Bhagavän Viñëu. Washed His feet and very well understood that this is as good as Ganges water. The feet-washing water of Vämandev. Ganges emanates from the toe of Lord Viñëu. This is Viñëu, so this is also Ganges water. So he put that water on his head. As Çivaji had put Ganges water on his head, on the emblem, the half-moon, to pay respect. Mahäjano yena gataù sa panthäù: One should follow the footprints of mahäjana. Çivaji is one of the twelve mahäjanas, svayambhür näradaù çambhuù. So Bali Mahäräj followed in the footsteps of mahäjanas. Later when he completely surrendered, ätma-nivedana, he became mahäjana also. He came on the list of twelve mahäjanas, balir vaiyäsakir vayam.
So who is mahäjana? That is another point. When we speak of Mahäjana jena gatah sa pantha, one must follow the footprints of mahäjanas. That is safest path. No danger is there. If you follow the path shown by mahäjana that is the safest path. No danger is there. If you won’t follow and create your own path, concoct your own path you welcome danger. Definitely, all problems and dangers are there. So mahäjanas they come here to show us path. They come here to show us path. One should understand then who is mahäjana. That should first be determined. Otherwise you will commit mistake. You may think anybody as mahäjana. And that is going on in this material world. Bhadda-jéva, conditioned soul cannot understand who is mahäjana. He cannot see a sädhu. In a simple definition we give, who is completely surrendered at the lotus feet of Kåñëa. Not partially, not artificially, not conditionally. Completely surrendered unto the lotus feet
of Kåñëa he is sädhu mahäjana. That is chief symptom of sädhu mahäjana. Chief symptom. Other symptoms are marginal symptoms, taöasthä-lakñaëa. Do you understand? Or gauëa-lakñaëa, secondary ones. Do you understand? This is the chief one. Completely surrendered unto the lotus feet of Kåñëa, completely surrendered unto the holy name of Kåñëa. He has dedicated his life to preach, to spread the message of the Lord throughout the world. Do you understand? He has given up all his material relationships. Do you understand? Given up all his material relationships. He loves Kåñëa so much. He loves Kåñëa so much. Kåñëa is the only object of love, the only relationship. We have perfect, eternal, loving relationship with Kåñëa. Who knows it very well and is established, fixed in that relationship, and has given up all his bodily relationships, he is mahäjana. Do you follow? He is mahäjana. Bhägavatam says, çästra says.
When we give the example, definition, who is sädhu, who is mahäjana. Who is sädhu, who is mahäjana, we say this thing. What is the symptoms of sädhu. That we say, Kapiladev has said. In Çrémad-Bhägavatam third canto you will find:
titikñavaù käruëikäù
suhådaù sarva-bhütänäm
ajäta-çatravaù çäntäù
sädhavaù sädhu-bhüñaëäù
mayy ananyena bhävena
bhaktià kurvanti ye dåòhäm
mat-kåte tyakta-karmäëas
tyakta-svajana-bändhaväù
mad-äçrayäù kathä måñöäù
çåëvanti kathayanti ca
tapanti vividhäs täpä
naitän mad-gata-cetasaù
[SB 3.25.21-23]
Ta ete sädhavaù, they are sädhus, they are mahäjanas. Kapiladev says, Lord Kapiladev says to His mother Devahüti. The chief symptom is, I said the chief symptom, that he is completely surrendered to the lotus feet of Kåñëa. Not artificially, not partially, not conditionally, completely. Then other symptoms are marginal symptoms or secondary ones.
Titikñavaù, käruëikäù, suhådaù sarva-bhütänäm, ajäta-çatravaù, çäntäù, sädhavaù sädhu-bhüñaëäù. These are marginal symptoms. They are as tolerant as trees, taror iva sahiñëunä. Because they are always, constantly, day and night, 24 hours engaged in hari-kértan. Do you understand? So they are as tolerant as trees. This is marginal symtom, taöasthä-lakñaëam. Do you follow? Those who are engaged in hari-kértan they are tolerant. Such power of tolerance he has developed. Those who are not engaged in hari-kértan they cannot, they cannot be tolerant. They cannot develop this power of tolerance, yes.
Then suhådaù sarva-bhütänäm, they are the only well-wishing friend of all living entities. Their heart bleeds to see the suffering of the jévas here. They know that jévas are the part and parcel of Kåñëa. mamaiväàço jéva-loke jéva-bhütaù sanätanaù, Kåñëa has said. And they see. It is not a fact that theoretically they know. They see it. They see one relationship, that relationship with Kåñëa. ahaà sarvasya prabhavo. And they are established in that relationship. They see everything, everybody related to Kåñëa. He is Kåñëa’s. Any living entity he sees, he is Kåñëa’s. And he is servant, jévera ‘svarüpa’ haya—kåñëera ‘nitya-däsa’, that is the real svarüp of jéva. He is the eternal servant of Kåñëa. Similarly he sees a jéva, he is a servant of Kåñëa. Yes he sees it, he has such vision. These are marginal symptoms, Kapiladev says. Therefore he never sees anybody as enemy, ajäta-çatravaù. Because he is servant of Kåñëa as I am. He loves one and all because he loves Kåñëa. He has put Kåñëa in the platform of love, préti. Kåñëa is the only object of love. So everybody is related to Kåñëa. Everybody, every jéva is kåñëa-däsa. So how will he be some other thing. Do you understand? So he loves. How will he think him as enemy? Therefore ajäta-çatravaù, no enemy is born to him. He never sees anybody as enemy. He loves everybody. Because he is related to Kåñëa, he is servant of Kåñëa. He is sädhu.
They have no other desire, only to serve the lotus feet.
na dhanaà na janaà na sundaréà
kavitäà vä jagad-éça kämaye
mama janmani janmanéçvare
bhavatäd bhaktir ahaituké tvayi
[Çikñäñöaka, CC 3.20.29]
Mahäprabhu has taught. This is sädhu, this is mahäjana. Do you understand? No other desire. No desire for material wealth, no desire for material followers, no desire for liberation, no desire for enjoying a beautiful woman.
Life after life to serve the lotus feet of Kåñëa and give Him pleasure. Do you understand? He is desire less, niñkäma. He is very peaceful. Therefore he is peaceful. No other desire, so he is peaceful. If you have many desires how you will be peaceful?
And he knows çästra-tattva. Do you understand? What çästra says, çästra-siddhänta. Accordingly he acts. Practically he teaches. By his own activity, through his own activities. Do you understand? He is sädhu. These are all marginal symptoms, Kapiladev says. What is sädhu.
Mukhya, chief symptom.
mayy ananyena bhävena
bhaktià kurvanti ye dåòhäm
mat-kåte tyakta-karmäëas
tyakta-svajana-bändhaväù
mad-äçrayäù kathä måñöäù
çåëvanti kathayanti ca
tapanti vividhäs täpä
naitän mad-gata-cetasaù
ta ete sädhavaù
[Çrémad - Bhägavatam 3.25.22-24]
Then Kapiladev says, “the svarüp-lakñaëam, chiefsymptom, natural symptom of sädhu is that he knows Me”, he knows the Supreme Lord Kåñëa. He is fixed in Kåñëa consciousness. He is to be served, he is bhajania-vastu, he is always engaged in Kåñëa-bhajan. Developed unalloyed devotion to Kåñëa. He is completely surrendered. sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bhagavad-gétä 18.66] Practically he demonstrates. Giving up all varieties of dharma, only surrenders unto the lotusfeet of Kåñëa. sarva-dharmän parityajya. Do you understand? That is chief symtom.
Tyakta-svajana-bändhaväù, so he has given up his bodily relationships. Only one relationship, relationship with Kåñëa. It is perfect, eternal, loving relationship. He has established, he is fixed in it. Giving up all bodily relationships. Wife, children, kit and kin, friends so called. Everything material, everything he has kicked, given up. mat-kåte tyakta-karmäëas tyakta-svajana-bändhaväù.
As soon as such sädhu opens his mouth he speaks about Hari, Kåñëa. Çravaëa-kértan. He is engaged in çravaëa-kértan. mad-gata-cittä, Kåñëa is his life and soul, his heart. Do you understand? sädhavo hådayaà mahyaà sädhünäà hådayaà tv aham, Kåñëa has said, “that sädhu is My heart and I am his heart”. Do you understand? That sädhava.
He is never perturbed, never disturbed by any material loss, any material disturbances. No. they are always peaceful, dhéra. Sober, fixed, peaceful, undisturbed. In any circumstances. Though there is enough reason to be disturbed, still they are not disturbed. Enough reason to be disturbed, yes. Do you follow me, my language? Sufficient reason is there one should be disturbed, but they are not disturbed in spite of such reason. That is dhéra, undisturbed. He is sädhu, he is sädhu. Anything material, in the modes of material nature, three täpa, adhyätmika, adhidaivika, adhibhautika, they cannot disturb him. Because he is fixed at the lotus feet of Kåñëa. A place where there is no lamentation, no fear, no death. So why he will be disturbed? Pralaya na gacchanti ca. Even if pralaya comes, complete annihilation comes, still he is undisturbed. That is sädhu. Fixed in Kåñëa consciousness. Fixed at the lotus feet of Kåñëa. That is chief symtom. This is sädhu, mahäjana.
Then mahäjana-paramparä is there. Next thing. The succession of mahäjanas. Mahäjana-paramparä we say. Disciplic succession of mahäjana.
svayambhür näradaù çambhuù
kumäraù kapilo manuù
prahlädo janako bhéñmo
balir vaiyäsakir vayam
[Çrémad-Bhägavatam 6.3.20]
Twelve mahäjanas. Do you understand? They have succession, mahäjana paramparä. They come in this bona fide mahäjana paramparä. Next thing. It is not an upstart. He is not an upstart, he comes in the mahäjana paramparä. Do you understand? And a completely surrendered soul. Chief symptoms are there of sädhu and mahäjana. And they come here to teach people by example. By example. Example is better than precept. They have set up practical example to preach. They come here, they descend here. They don’t belong to this material world. They belong to the spiritual world. Do you understand? They are known as mahätmäs, sädhus, mahäjanas, mahätmäs. Do you understand?
A conditioned soul, baddha-jéva, who has four defects cannot recognize them. No he cannot see them, he cannot recognize them. mad-andhaù vaiñëava nä cine, those who are very puffed up, proud over their materialistic possessions, materialistic knowledge, scholarship they cannot. This is mad-andhaù, they are one sort of blind men such puffed up persons. One sort of andhä, blind man, mada-andhaù. How can they recognize a sädhu, Vaiñëava. They cannot. Do you understand? vaiñëava nä cine. They cannot. They try and want to see sädhu through their defective senses. But they forget that they are conditioned souls, that they have four defects. bhrama, pramäda, vipralipsä, karaëäpäöava. karaëäpäöava means defective senses. So how can you see, recognize a sädhu through your material senses? No. Do you understand? So such persons they have some different conception about mahäjana. Yes. They say differently, differently.
Those who can make some nice arrangements for their sense gratification, some yogé or siddhi who has got some yoga-siddhi, yogic perfection. Who can make some nice arrangements for their material sense gratification they are accepted “o, he is a great mahäjana sädhu”. In their consideration, he is sädhu, he is mahäjana. One who is a poor man, for him a wealthy person is mahäjana. He is a wealthy person, he can help me. Give some wealth. So he is mahäjana, they say so. Some also accept Pataïjali, atheistic Kapila, Vasiñöha, Durväsä, Dattätreya as mahäjanas. Yes. Do you understand? Those who are very much addicted to sex activities, attached, yoñit-saìga, they accept Dakña Prajäpati as mahäjana. Do you understand? Those who are fools, no intelligence, unintelligent persons, fools, they accept Kaëäda, Jaimini, Gautama, Yäjïavalkya as mahäjanas. The philosophers, material philosophers, material scientists, material historians, poets, eloquent speakers, political leaders, very expert karmés. They accept them as mahäjanas. But they are not real mahäjanas. Do you understand?
Those who are posing themselves, like òhaìga-vipra, posed himself, imitating Haridäs Öhäkur. Such impostors are there. Impostors. Many impostors are there, who impose themselves. In Caitanya-bhägavat you will find òhaìga-vipra. Haridäs Öhäkur is nämäcärya, paramahaàsa, completely surrendered to the holy name. Day and night 24 hours he chants the holy name. He never sleeps, he never takes food, you see. Completely immersed in näm-prem, immersed in this ocean of näm-prem. Do you understand? Ocean of näm-prem. Nämächärya Haridäs Öhäkur. It is quite natural. So he gets
natural respect. All pay respect to him, it is natural. He never demands but he gets it. They pay respect. But he thinks himself tåëäd api sunécena “I am born in a low family, Mohammedans family”. Very humble, but he is such a mahäjana.
One such occasion, incident took place when a snake charmer was charming a snake. He was singing kåñëa-lélä. The poisonous snake will raise its hood and dance. Yes Kåñëa is so attractive, even a poisonous snake is attracted. If you stop singing then it will “bhaaa!” then he will bite you. So snake charmer was playing with some snakes, chanting kåñëa-lélä. Haridäs Öhäkur was passing that way, he was attracted. As Kåñëa is all attractive, His kathä is attractive. So he danced in ecstasy, Haridäs Öhäkur. So that snake charmer also danced with him. He was empowered, Anantadeva, Anantadev. He was empowered by Anantadev. Anantadev enters into him. The great snake Ananta on whose bed Lord Hari sleeps. That snake charmer was also a devotee so Anantadev entered into him. So he danced with Haridäs Öhäkur. One brähmaëa was there, observing all this things. The onlookers standing there all paid obeiscances, paid all respect to Haridäs Öhäkur, such a great devotee. Do you understand? So he was observing. Then Haridäs Öhäkur left that place. Then that òhaìga-vipra, in Caitanya-bhägavat you will see it, he thought of, “if I will dance like this, like Haridäs Öhäkur danced, then people will pay me obeisances. I will get so much respect.” That means he runs after läbha püjä pratiñthä. Do you follow? Name, fame, adoration, läbha püjä pratiñthä, prestige.
So as soon as Haridäs Öhäkur left, again that snake charmer sang that song about kåñëa-lélä and tried to play that snake. Then that òhaìga-vipra got up and danced. Only posing. Do you understand? Only posing. Such an impostor. And the snake charmer beat him, “Hey, rascal!” Then people asked: “Why did you beat him? Haridäs Öhäkur was dancing. You danced with him. You paid obeisances. But you beat him?” “ Oh yes, but he is an impostor. He has no devotion. He is just posing.” Therefore òhaìga-vipra we say, òhaìga-vipra. Some accept them as also mahäjana but they are not real mahäjana. Do you understand?
One should understand who is real mahäjana. Çrémad-Bhägavatam says:
präyeëa veda tad idaà na mahäjano ’yaà
devyä vimohita-matir bata mäyayälam
trayyäà jaòé-kåta-matir madhu-puñpitäyäà
vaitänike mahati karmaëi yujyamänaù
[Çrémad-Bhägavatam 6.3.25]
Çrémad-Bhägavatam says this thing. pramäëam amalam, spotless proof Çrémad-Bhägavatam. “Those are mahäjanas that are not bewildered at all by the modes of material nature, by mäyä. präyeëa veda tad idaà na mahäjano ’yaà devyä vimohita-matir bata, not bewildered by three modes of material nature. They are not attached to jïän-käëòa or karma-käëòa. They are pure devotees. They are never captured by mäyä.” Mäyä cannot capture them. Completely fixed at the lotusfeet of Kåñëa. mäm eva ye prapadyante mäyäm etäà taranti te. One who is completely surrendered at the lotus feet of Kåñëa who is the master of mäyä, mäyä cannot conquer him. They conquer mäyä. They are always engaged in the loving service of Krishna. They are mahäjanas.
They never speak about the lower portions of the Vedas, jïän-käëòa or karma-käëòa portion of Veda. Like we say, puñpitäà väcaù, so called jïänés, yogés who follow karma-käëòa, jïän-käëòa section of Veda, they speak such nice sweet words from Veda, flowery words, that will show the temperament of the karmis. The materialistic enjoyers, materialistic persons, those who want material enjoyment. Thereby they do yajïas, offer worship to different demigods then they will get this result, that result. They speak about it and materialistic persons accept them as mahäjanas. But they are not mahäjanas who speak the flowery language of the Vedas. The lower portion, karma-käëòa, jïän-käëòa portion. They maybe karma-véras expert karmis or dharma-véras fond of dharma, so called dharma, or jïäna-véras, great jïänés. But they run after läbha püjä pratiñthä, name, fame, prestige, adoration. Do you understand? Çrémad-Bhägavatam therefore says they are not mahäjanas. Rather Bhägavatam says:
neha yat karma dharmäya
na virägäya kalpate
na tértha-pada-seväyai
jévann api måto hi saù
[Çrémad-Bhägavatam 3.23.56]
That means: “One maybe karma-véra but if that karma-véra does not work for real Bhägavat-dharma. Follow my language? One maybe dharma-véra but if he doesn’t cultivate his dharma for vairägya, detachment from materialistic enjoyment, materialistic possessions and materialistic attachments and
develop complete detachment, complete attachment to the lotus feet of Kåñëa he cannot be called mahäjana. If he cannot give up everything for the service of Kåñëa, he cannot be called dharma-véra.”
[Side B of tape, short interruption]
…the yogés. That means they have given up everything, saying “This is mäyä, this is mäyä, this is mäyä. Yes. This palatial building this is mäyä”. Giving up everything they go to the jungle or enter into a solitary mountain cave, only putting on one kaupén. “Everything is mäyä. We gave up mäyä.” They are known as tyäga-véra. Do you understand my language? Véra means hero. A great renunciate, renounced everything. One kaupén only he has. But he has such attachment for that kaupén also. But if his renunciation is not meant for the pleasure of Kåñëa, if he cannot renounce his material enjoyment for giving pleasure to Kåñëa then he maybe a tyäga-véra, a great renunciate but he is not a mahäjana. Do you understand? Do you follow me? That Bhägavatam says. Rather it says, jévann api måto hi saù, though he is alive he is a dead man. Though he is alive, he is a dead man. jévann api måto hi saù, Bhägavatam says. He is a dead man. Not serving the lotus feet of Kåñëa, not rendering loving service unto the lotus feet of Kåñëa he maybe a jïäna-véra, karma-véra, tyäga-véra, dharma-véra but though living, alive, he is dead. Do you understand? How he can be mahäjana? Because he has no love for Kåñëa, he is not established in loving relationship with Kåñëa. Not established in that relationship. So he cannot be mahäjana. Do you understand? So many discussions are there. About mahäjana. So one must understand very clearly who is a real mahäjana.
Caitanya-caritämåta says:
parama käraëa éçvara keha nähi mäne
sva-sva-mata sthäpe para-matera khaëòane
[Çré Caitanya-caritämåta 2.25.55]
Many philosophers are there. They have their own philosophies. And they are very expert in establishing their own philosophy and defeating other philosophies. Very expert persons. So called philosophers. But they don’t accept the supremacy of the Supreme Personality of Godhead Kåñëa.
täte chaya darçana haite ‘tattva’ nähi jäni
‘mahäjana’ yei kahe, sei ‘satya’ mäni
[Çré Caitanya-caritämåta 2.25.56]
So six famous philosophers are there, Pataïjali, Jajmini, Kaëäda, Gautama, atheistic Kapila. Those philosophers are there, they have their philosophies. They have their own philosophies. Then Vyäsa comes, the sixth. Six famous philosophers. Except Vyäsa, they never accept the Supreme Lord. So they don’t know the tattva.
‘mahäjana’ yei kahe, sei ‘satya’ mäni. Who is mahäjana? Here we have these bonafide mahäjana, paramparäs, twelve mahäjanas. In Kali-yuga, Çré, Brahma, Rudra, Sanaka. Rämänuja Äcärya, Madhva Äcärya, Nimbärka, Viñëu Svämé. Vaiñëava äcäryas, their paramparä. Disciplic succession of Mahäprabhu. Gauòéya Vaiñëava äcäryas. Do you understand? Gauòéya Vaiñëava äcäryas, they are mahäjanas.
çré-kåñëa-caitanya-väëé—amåtera dhära
tiìho ye kahaye vastu, sei ‘tattva’—sära”
[Çré Caitanya-caritämåta 2.25.58]
Do you understand? Mahäprabhu says. Mahäprabhu came as an äcärya, sädhu, mahäjana, though He is Kåñëa. What philosophy He gave, acintya-bhedäbheda-tattva. That is tattva-sära, the essence of all tattvas. The essence of all teaching of four äcäryas, Rämänuja Äcärya, Madhva Äcärya, Nimbärka, Viñëu Svämé. The highest, latest sublime tattva. Mahäjanas, äcäryas coming in the line of Mahaprabhu, disciplic succession of Mahäprabhu, they are mahäjanas. Do you understand?
In our Gauòéya-sampradäya who is müla-mahäjana, original mahäjana? [inaudible] Müla-mahäjana, original mahäjana is Svarüpa Dämodara Goswämé. Do you understand? Svarüpa Dämodara Goswämé. Then comes very dear devotees, Goswämés. Rüpa, Sanätana, rüpänuga, followers of Rüpa Goswämé, sädhu-jäna, they are mahäjanas. Then Viñëu Svämé’s followers, paramparä. Çrédhar Swämé, mahäjana, Caëòédäsa, Vidyäpati, Jayadev, they are all mahäjanas. Do you understand? They are completely surrendered unto the lotus feet of Kåñëa. They never aspire for their own enjoyment. Giving all enjoyment to Kåñëa, rendering loving service. bhaktivinoda-dhärä, Bhaktivinod Öhäkur, Bhaktisiddhänta, Bhaktivedanta Swami, these are mahäjanas. One should first understand who are the mahäjanas. Then Mahäjano yena gataù sa panthäù. Then you follow the footprints of those mahäjanas, this path they have shown. Otherwise, you will commit mistake, if you accept all these persons, those who are not proper bona
fide mahäjanas, some philosophers, some yogés, some siddhas, some jïänés, some great karmis. Do you understand? If you accept them, then you will commit mistake. You will commit mistake. They are not real mahäjanas. You should understand that thing.
Then next point is Gaìgajala, very sacred, holy, pure water of Ganges. Çivajé puts it on his head, on the emblem of the half-moon. As respect, Bali Mahäräj put. In this respect, this connection we discuss this thing. A Vaiñëava, dear devotee of Lord Kåñëa, completely surrendered, no other desire he has. Free from all desires, na dhanaà na janaà na sundaréà kavitäà, even no desire of liberation. Only one desire, life after life to render loving service unto the lotus feet of Kåñëa, give all pleasure and enjoyment to Kåñëa only. Nothing for himself. He is Vaiñëava, pure Vaiñëava, sädhu mahäjana, whom Kåñëa gives greater position than His position. kåñëera samatä haite baòa bhakta-pada, nobody can be equal to Kåñëa, but one who becomes His dear devotee, completely surrenders, Kåñëa gives him... Kåñëa washes his feet. Isn’t it? Kåñëa washes his feet. Kåñëa washed the feet of Sudämä Vipra, and sprinkled that water on His head. Example is set up. So that feet washing water of a Vaiñëava is superior to Ganges water. Yes, do you understand? tértha-jala. Do you understand?
jähära nikaöe gele päpa düre jäy
emona doyäla prabhu kebä kothä päy
gaìgära paraça hoile paçcate pävan
darçane pavitra koro—ei tomära guë
[Prärthanä, Vaiñëave Vijïapti 2-3]
Isn’t it? Narottama däs Öhäkur sings like that, Vaiñëava äcärya. If someone goes and river Ganges, takes bath there, touches Ganges water, then his sins maybe washed off. But, darçane pavitra koro—ei tomära guë, ohe vaiñëava öhäkur. Follow me? Only by merciful glance, a Vaiñëava Öhäkur purifies all sinful reactions of a great sinful person. That sinful person may not go and touch that Vaiñëava, may remain away. But if that Vaiñëava Öhäkur casts his merciful glance on him he becomes purified, all his sins are cleansed up. But if one goes to Ganges and touches Ganges water, takes bath then his sins may be washed off. But by a glance from a distance, a merciful glance, a Vaiñëava Öhäkur cleanses, purifies all sinful reactions. Do you understand? Then he is greater, superior. gaìgära paraça hoile paçcate pävan. As long as you have not touched Ganges water how can you be purified?
How your sinful reactions will be purified, destroyed unless you touch? If you touch then there will be, next, purification is there. But without touching a Vaiñëava, you may remain far away from a Vaiñëava, sädhu, but if he castes his merciful glance on you, you immediately become purified, cleansed of all sinful reactions. Then who is better, superior?
That he says. darçane pavitra koro—ei tomära guë, ohe vaiñëava öhäkur.
tomära hådoye sadä govinda-viçräm
govinda kohena—mora vaiñëava paräë
prati-janme kori äçä caraëera dhüli
narottame koro doyä äpanära boli’
[Prärthanä, Vaiñëave Vijïapti 4-5]
“Oh Vaiñëava Öhäkur, Govinda is there in your heart. You have bound up Govinda in your heart with the rope of love. So that Vaiñëava is my heart and soul. I beg for your dust, a speck of dust from your lotus feet, oh Vaiñëava Öhäkur, life after life. Please accept me, oh Vaiñëava Öhäkur, as your own man, own man. One of your own men. Don’t kick me.” Do you understand? Narottam däs Öhäkur says.
Another song Narottam däs Öhäkur has.
öhäkura vaiñëava-pada abanéra su-sampadä
ñuna bhäi häëa eka mana
äñraya laiyä bhaje tä’re kåñëa nähi tyäje
ära saba mare akaraëa
[Prärthanä, Vaiñëava-mahimä 1]
Do you follow? Are you deaf? Why are you becoming deaf? Open your ears. Don’t become deaf, don’t turn a deaf ear. öhäkura vaiñëava-pada abanéra su-sampadä. The lotus feet of Vaiñëava Öhäkur is the invaluable asset of the world. Do you follow my language? ñuna bhäi häëa eka mana, “O my brothers, hear with concentrated attention what I say.” Narottam das Öhäkur says. äñraya laiyä bhaje tä’re kåñëa nähi tyäje ära saba mare akaraëa. If someone is intelligent and fortunate he takes shelter of such a Vaiñëava and then do bhajan, hare kåñëa hare kåñëa kåñëa kåñëa hare hare hare räma hare räma räma räma hare hare. Then Kåñëa will never desert him. Do you understand? “Those who don’t take shelter of the lotus feet of such Vaiñëava but do bhajan, Kåñëa will never accept them.” äñraya laiyä bhaje tä’re kåñëa nähi tyäje ära saba mare akaraëa. Those who have taken shelter
of the lotus feet of such Vaiñëava and engages in bhajan Kåñëa never deserts them. Do you understand? But without taking shelter those who do bhajan they cannot approach Kåñëa. Do you understand? They cannot approach Kåñëa, mare akaraëa, their bhajan is useless.
vaiñëava-caraëa-jala prema-bhaktidite bala
ära keha nahe balabanta
vaiñëava-caraëa-reëu mastake bhüñaëa binu
ära nahi bhüñaëera anta
[Prärthanä, Vaiñëava-mahimä 2]
The feet-washing water of such Vaiñëava can give prema-bhakti. Do you understand? So powerful. Nothing is as powerful as this. The feet-washing water of such Vaiñëava. It gives premabhakti. Vaiñëava caraëa-reëu mastake bhüñaëa binu ära nahi bhüñaëera anta. The dust of the feet of a Vaiñëava, caraëa-reëu, is invaluable ornament. Decorate your head with that ornament. mastake bhüñaëa binu ära nahi bhüñaëera anta. No such ornament you will find. Who is fortunate enough he will decorate his head with such ornament, the dust of the lotus feet of a Vaiñëava.
tértha-jala pavitra-guëa likhiyäche puräëe
se saba bhaktira pravaëcana
vaiñëavera padodaka säma nahe ei saba
jate haya väëchita püraëa
[Prärthanä, Vaiñëava-mahimä 3]
Narottam das Öhäkur says. In Püraëas, vedic literatures it is written that the water of the holy places, holy rivers, is pure, pavitra. It’s written in the Püraëas. tértha-jala pavitra-guëa likhiyäche puräëe. Do you understand? But Narottam das says that this is cheating, this is cheating, cheating, pravaëcana, bhaktira pravaëcana. Do you understand? It is cheating in the path of bhakti. Do you follow me?
yasyätma-buddhiù kuëape tri-dhätuke
sva-dhéù kalaträdiñu bhauma ijya-dhéù
yat-tértha-buddhiù salile na karhicij
janeñv abhijïeñu sa eva go-kharaù
[Çrémad-Bhägavatam 10.84.13]
He is not human being, yat-tértha-buddhiù salile, that means who goes to the places of pilgrimage just to have a dip there, to wash off his sins. Because Püraëa has written tértha-jala pavitra, that water is holy, pure. That water in the places of pilgrimage. So people go there and have a dip to wash off sins. But why the place has become tértha? Because sädhus are there. But they don’t go to sädhus, not paying obeisances to sädhus, does no association of sädhus, not serve sädhu. He is go-kharaù. He is not a human being he is a cow or ass. go-kharaù here says. This is bhaktira pravaëcana, this is cheating in the bhakti-path. In the path of bhakti. “O yes, I have this tértha-jala, this water from Våndävana, water from Mathurä, Çyäma-kuëòa-jal, Rädhä-kuëòa-jal, Yamunä-jal, Gäìgä-jal. I have got so many tértha-jala.” But not gotten the jala, not associated with sädhus, those who are staying in those térthas, places and making those places térthas. Only collecting jalas, waters. tértha-jala pavitra-guëa likhiyäche puräëe se saba bhaktira pravaëcana. It’s cheating in the path of bhakti. vaiñëavera padodaka säma nahe ei saba. These tértha-jala, waters collected from all these holy places are not equal, cannot be equal to the feet-washing water of a pure Vaiñëava. Do you understand?
jate haya väëchita püraëa. All your desires will be fulfilled. This water can fulfill all your desires. Do you understand?
väïchä-kalpatarubhyaç ca kåpä-sindhubhya eva ca
patitänäà pävanebhyo vaiñëavebhyo namo namaù
We offer this praëäma. väïchä-kalpataru, they are desire trees, those Vaiñëavas. That water, feet-washing water. Any desire you cherish there will be fulfilled. jate haya väëchita püraëa. But one who is real devotee he has no material desires. Kåñëa-bhakti only. Please let me have Kåñëa-bhakti. That is the only desire. Then that will be fulfilled. Yes. Do you follow? Narottam däs Öhäkur says. So that water, feet-washing,
vaiñëava-saëgete mana änandita anukñaëa
sadä haya kåñëa-para-saëga
déna narottama käëòe hiyä dhairya nähi bandhe
mora dañä kena haila bhaëga
[Prärthanä, Vaiñëava-mahimä 4]
In the association of such Vaiñëavas one gets transcendental bliss. Do you understand? Transcendental bliss, joyfulness, cheerfulness. Because only kåñëa-para-saëga is there. All discussions about Kåñëa is going on there, nothing else. So sweet nectarean kåñëa-kathä. That atmosphere is filled, surcharged with it. Where such Vaiñëavas lives, stays. déna narottama,
Narottam däs Öhäkur says, “I am such déna, degraded.” Do you understand? Cries, cries, cries. “Why I am most unfortunate fellow I cannot get such opportunity?” Do you understand? Do you follow me? To have such association of such sädhus, Vaiñëavas and get some dust from their lotus feet or some water, feet-washing water. It is so powerful, it can give prema-bhakti, it can fulfill all desires. It is better than, superior to all tértha-jala. Do you understand?
So in this respect it should be discussed. Gäìgä-jal is pure, pavitra. It emanates from the lotusfeet of Lord Hari or Viñëu. Therefore Çivajé has carried it on his head on the emblem of half-moon. And Bali Mahäräj followed the path shown by Lord Çiva, one of the mahäjanas. So washing the feet of Vämandev, Lord Viñëu he placed that feet-washing water on his head. But that Lord Hari or Kåñëa washes the lotus feet of a pure Vaiñëava and carries that water on His head. Isn’t it? Lord Kåñëa washed the feet of Sudämä Vipra and carried that water on His head, sprinkled it. Yes. So which water is better? That you should understand. This is to be understood.
Thank you.
***
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