So approaching the guru, Sanatana Gosvami, his submission was that "People in general, they talk of me as very learned scholar." He was very good scholar in Sanskrit, in Arabic and Persian language because he was minister, very responsible post. So... And he was born in brahmana family, Sarasvata brahmana family. So naturally he was supposed to be very learned scholar, pandita, brahmana pandita. Still we address a brahmana as panditaji. Never we address a brahmana as murkhaji. So, that is the etiquette. Brahmana means he must be very learned scholar and a very advanced devotee. Brahmana pandita, brahmana Vaisnava. These are the qualification of brahmana. So naturally he was addressed as panditaji, but he denied to accept that he is actually pandita. So he submitted that,

So Sanatana Gosvami submitted to his guru. This is the actually necessity of approaching a guru, not that guru should be approached for some material gains, for some medical help: "Guru Maharaja, I am suffering from this disease. Give me your blessing," and he gives some powder and you are cured. So for this purpose there is no necessity of guru. You can go to a medical man. Then he can help you. Why should you search out a guru? But that has become a fashion. For some material gain they would go to guru. And if the guru can manufacture gold, then what to speak of? This is going on. But sastra does not say that you should approach a guru for some material benefit. No. Tasmad gurum prapadyeta jijnasuh sreya uttamam [SB 11.3.21]. You should approach a guruwhat purpose? Jijnasuh, if you are inquisitive, jijnasuh. What is that jijnasuh? Athato brahma jijnasa. This is the Vedanta. Jijnasa, enquiry, means not for any other purpose, any political, social or this... So many things are there in this material world. But real jijnasa is brahma-jijnasa. That is, the Vedanta-sutra begins.

So the same thing is confirmed in the Srimad-Bhagavatam, because Srimad-Bhagavatam is the natural comment on Vedanta-sutra. When Vyasadeva was not satisfied even after giving the Vedanta-sutras, Brahma-sutras, then his spiritual master advised him that "You write something simply on the pastimes of the Supreme Personality of Godhead; otherwise you cannot be satisfied." Then he, on the basis of Vedanta-sutra, he wrote a commentary, bhasyam brahma-sutranam **. Therefore in each end of chapter of Bhagavatam you'll find, brahma-sutrasya bhasyayam. So the Srimad-Bhagavatam is the natural comment on Vedanta-sutra by the author himself. So the Vedanta-sutra says, athato brahma jijnasa, unless one is inquisitive to understand about Brahman or the supreme spirit or the basic principle of our life...

Therefore Sanatana Gosvami is submitting that "Actually they address me as (pandita), but I am not pandita, because I am on the mental platform and the sensual platform, not even intellectual platform." And above that intellectual platform is the spiritual platform. So the sastra says that one should be inquisitive on the spiritual platform. Athato brahma jijnasa. Tasmad gurum prapadyeta jijnasuh sreya uttamam [SB 11.3.21]. Uttamam means spiritual. Tama means material, and jyoti means spiritual. So Vedic instruction is tamasi ma jyotir gamah: "Don't remain in the dark, material platform. You just approach a spiritual platform." These are the Vedic civilization. One should be inquisitive about... Tasmad gurum prapadyeta jijnasuh sreya uttamam. Ut means udgatam, transcendental. There is no tama, there is no darkness. So uttamam, that is uttamam. This word uttama, uttama means not of this material world: beyond this material world. That is called uttama. So if one is inquisitive about the spiritual world, jivasya tattva jijnasa, that is tattva.

So the Sanatana Gosvami came to Caitanya Mahaprabhu, accepted Him as guru, not for any material benefit. Because he was minister... Tyaktva turnam asesa-mandala-pati-srenim sada tucchavat. He gave up his position, very high position. What is that? Asesa-mandala-pati-srenim. Because he was minister, his associates, his friends, his business was with big, big men of the state, mandala-pati, big zamindars, big kings, big ministers, big so on. Everyone is big. But he preferred to give them up, tyaktva turnam asesa-mandala-pati-srenim sada tucchavat, that "What is the use of this association?" Sada tucchavat. Bhutva dina-ganesakau karunaya kaupina-kanthasritau. And he preferred to do something beneficial to the public, bhutva dina-ganesakau, in the public, general public. Nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau. This was the business, not that he was very busy while he was minister and when he retired he became a dull and sat down in one place. No. Nana-sastra-vicaranaika-nipunau. He was studying different types of literatures and scriptures. Why? Sad-dharma-samsthapakau: just to establish real purpose of religiosity. Sad-dharma-samsthapakau. These are the qualifications of six Gosvamis.

So these Gosvamis, Sanatana Gosvami and Rupa Gosvami, they were the principal disciples of Lord Caitanya Mahaprabhu, six Gosvami. Sri rupa sanatana bhatta raghunatha, sri jiva gopala bhatta dasa raghunatha. All of them were very, very big, stalwart scholars, ministers, rich men, zamindars. They all joined Caitanya Mahaprabhu just to help Him to spread Krsna consciousness. It is not a sentimental movement. It is meant for the learned scholars and highly situated person. Bhagavad-gita is also that. Krsna says, imam rajarsayo viduh [Bg. 4.2]. The Bhagavad-gita was not meant for any third-class man. Rajarsi. Rajarsi, great kings, at the same time saintly. Not kings of the present day. Saintly kings, rajarsi. So these Vedic literatures, they are meant for the high-class men, brahmanas, ksatriyas, but Caitanya Mahaprabhu is so kind, so merciful, that He has made a process that anyone can take it. That is Caitanya Mahaprabhu's mercy. Therefore His name is Patita-pavana. In this age everyone is fallen, everyone is fallen, and Caitanya Mahaprabhu is called "the deliverer of the fallen," patita-pavana.

So anyway, this Sanatana Gosvami, he is approaching Sri Caitanya Mahaprabhu very humbly and tolerantly, putting himself that he is fool number one. Yes. Gramya-vyavahare kahaye pandita: "These general people, they do not know what is a pandita, but they call Me panditaji, but actually I know what kind of pandita I am. I do not know what I am." Gramya-vyavahare pandita satya kari mani. So his first proposal is, ke ami kene amaya jare tapa-traya: "What is my position? What I am? I do not want to suffer, but in this material world, three kinds of suffering are always there, and they are giving me trouble." This consciousness is not there. People have become so dull-headed that they are always suffering by three kinds of suffering: adhyatmika, adhibhautika and adhidaivika; still, they are thinking they are very happy. This is called maya. This morning we were discussing. Avaranatmika-sakti. Maya has got a covering power so that everyone, even he's a cat and dog, he's thinking that he is very happy. This is maya. Nobody can be happy in this material world. That is the fact. Why? Krsna says. The creator of this world, He says, duhkhalayam asasvatam: [Bg. 8.15] "It is the place for suffering. How you can be happy? It is meant for suffering." But people are thinking they are happy or, if they make this plan executed, then they will be happy. You see. Nobody is happy. Big, big politician, they plan so many things. Unfortunately they never become happy, and we have got many exampleswe do not wish to discussbut it is a fact that this place is duhkhalayam asasvatam [Bg. 8.15]. The great authority, Krsna, says. And here is a realized, soul, Sanatana Gosvami. He said that "Why I am subjected to so many miserable condition?" This is a fact. Duhkhalayam. This alayam, this place, is for suffering, Duhkhalayam, and asasvatam, and you cannot stay here for long time. Even if you think that it is very happy place, you'll not be allowed. Duhkhalayam asasvatam [Bg. 8.15]. So actually it is not the place for enjoyment, but under the spell of maya we are thinking that this is a place for happiness. And what is that happiness? Yan-maithunadi-grhamedhi-sukham hi tuccham [SB 7.9.45]. The happiness is based on sex life, maithunadi. That's all. This is the material happiness. Therefore everyone within the universe, you'll find the plan of happiness on the sex life. I try to enjoy on sex life. Then, on account of sex life, there are children. So I try to make them them happythe same sex life. The grandchildrenthe same sex life. Because we do not know anything else. Yan-maithunadi-grhamedhi-sukham hi tuccham kanduyanena karayor iva duhkha-duhkham.

So that is not happiness. Happiness is different thing. Sukham atyantikam yat tad atindriya grahyam [Bg. 6.21]. If you want happiness, that is spiritual happiness, not material happiness. So when he submitted that "Why I am suffering from these threefold miseries, adhyatmika, adhibhautika?" so that is real approaching of the spiritual master, that "Why I am suffering?" not that "Give me some mantra and medicine. I become happy. " No. The question should be... Just like if a person is serious to consult a physician, not that "Immediately give me some tablet. I become happy." No. The root disease must be treated. That is the relationship between the patient and... So Sanatana Gosvami is intelligent person, most intelligent person. He was minister. Without being very intelligent, one cannot be minister. So he said that "Why I am suffering? What is my position? What I am?" Then Caitanya Mahaprabhu says directly,

Therefore Krsna, when He appeared on this planet, His last instruction was that sarva-dharman parityajya mam ekam saranam: [Bg. 18.66] "You just surrender to Me, and after giving up all your mental speculation, so-called religious system..." This is real religious system. So He left behind Him the Bhagavad-gita to open our eyes, but we did not take much care of it. Therefore five hundred years ago Lord Caitanya appeared. He is Krsna. He practically taught how to accept instruction of Krsna.

So the same Caitanya Mahaprabhu is instructing Sanatana Gosvami what is the position, actual constitutional position of us. He says directly same thing, jivera svarupa haya krsnera nitya-dasa [Cc. Madhya 20.108]. That is the real identification, that every living entity, jivawe are jivaswe are eternally servant of Krsna. This is our position. But artificially we are trying to become Krsna. A servant is trying to become master. They are misinterpreting the Vedic instruction, so 'ham, aham brahmasmi. Yes. So 'ham, aham brahmasmi, these are Vedic instruction. It is all right. So so 'ham does not mean that you are the Supreme Personality of Godhead. You are the same quality as Supreme, nitya krsna dasa. Just like a servant of a very big man, the king, he is not ordinary thing. Suppose a king. He is in the same palace. He is sitting by the side of the king, he is eating the same foodstuff, but still there is relationship, the servant and the master, although he is living in the same place, same eating, same everything. Sometimes he is honored most, he is honored better than the master. So so 'ham means that "I am the same spiritual self," but not as powerful as the supreme master. Krsna dasa. He is... A living entity must always know that "I am servant of God." And without becoming God, nobody can become servant of God. Without becoming fire, you cannot serve fire. That is the principle. But not that... Just like great fire and a small fire. The small spark fire is within the great fire. You cannot remain in the great fire, but the spark, even if it is very small, he can remain. So the fiery quality of the big fire and the small fire is the same, but there is distinction of dimension or energy.

Therefore here it is said, jivera svarupa haya [Cc. Madhya 20.108]. We must... This is our constitutional position. Artificially we should not think that "Now I have become God." That is false. That is the last snare of maya, because maya... In this material world everyone is trying to become the chief man, everyone. Everyone is trying to become minister. Everyone is trying to become a Birla. Everyone is trying to become a big doctor or a big financier, everyone. This is the struggle for existence here. Everyone. At last, when failed in everything, then he thinks of him, "I am God." This is the disease, material disease. But Caitanya Mahaprabhu, in the very beginning He impresses that "You are not the master; you are the servant. If you don't serve Krsna, then you'll serve maya. That is your position." That is the position of everyone here in this material world. They are serving the maya.

Thank you very much.