Prabhupāda: This is a song which a devotee is praying and asking his mind, bhajahū re mana. Mana means mind. Because, at the present moment, our mind is the driver, and this body is just like a car... In the Bhagavad-gītā also it is stated, bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā [Bg. 18.61]. This body is a car made of this material nature. The living entity, what is said, "I," I am now seated on this car prepared by the nature, material nature. And the driver is the mind. And the driver is not in my control. The driver is taking me anywhere he likes. You see? I am... Personally, I am not able to drive. I have engaged one driver, which is called the mind, and this body is the car, and the mind is carrying me like driver anywhere it likes. So therefore the proprietor, I, I am, I am requesting the driver... When I am helpless, so I am requesting, "My dear mind," bhajahū re mana, "my dear mind..." Mana means mind. "You kindly worship Lord Kṛṣṇa." Śrī-nanda-nandana. Śrī-nanda-nandana means Lord Kṛṣṇa. Lord Kṛṣṇa appeared as the son of Vasudeva, and He was accepted by Nanda Mahārāja as his, what is called? Son who is accepted from others? So he, he was His foster father. So he's reques... "I am requesting that you worship Lord Kṛṣṇa who is abhaya-caraṇa." Abhaya-caraṇa means He's the fearless shelter. If we take shelter of Kṛṣṇa, then we become free from all anxieties. Just like a helpless child, when he's taken care of by his parents, he becomes careless, carefree, not careless, carefree. "Similarly, I am requesting, my dear mind, you do not drive in this way, dangerously. Please worship Lord Kṛṣṇa who is fearless shelter." Bhajahū re mana śrī-nanda-nandana-abhaya-caraṇāravinda re: "His lotus feet is fearless shelter." One who takes shelter... As the Lord says in Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. Now, either you say Kṛṣṇa or you say Superconsciousness... Superconsciousness is impersonal conception of Kṛṣṇa, and Kṛṣṇa is personal conception of Superconsciousness. Because Kṛṣṇa means He's not only superconscious, but He's supreme bliss and supreme knowledge—supreme knowledge means superconsciousness—and eternal, supreme consciousness, supreme bliss. That is the definition of Kṛṣṇa. Now, then the devotee says that durlabha mānava-janama sat-saṅge taroho e bhava-sindhu re. Now, this body, this human body, is durlabha. Durlabha means very valuable. It is obtained with, after a great struggle of existence. We have to come through so many species of life: aquatics, birds, then trees, then reptiles, then beasts... There are so many, so many. There are eighty-four lakhs, means 8,400,000 species of life, and we had to pass through by gradual evolution. This theory is accepted by Darwin also, evolutionary theory. So this human body is very valuable. So he requests, "My dear mind,..." Mind, of course, in the lower animal life the mind is there also. Also mind is not developed, but they have got mind. It is a... In the very lower animal living condition, the mind is not at all developed, but at least, in animal life there is mind. Now, the devotee requesting that "This life, this human form of life, is very valuable. Don't waste it. Don't waste it, but you just to make your life successful in the association of saints and sages."
Prabhupāda: Saints. Saints. S, A, I, N, T, S. Saints and sages.
Woman: No, no.
Prabhupāda: You have no saint?
Girl: Saints and sages, S, A, I,...
Woman: Oh, saints and sages.
Prabhupāda: Yes. Saints and sages. Yes. "So you should not make association with anybody else, but you make your association only with saints and sages and make your, this valuable human form of life successful. Don't waste your time. You worship Lord Kṛṣṇa with the help of the saints and sages and make your life successful." That he is requesting. "Don't drive in this irresponsible way to put me into the ocean." And it is also requested that "We are just like in the ocean of birth and death." This material cosmic situation is sometimes explained as the ocean, and these planets, they are explained as islands. And actually, they are islands in the air. Just like we have got islands in the sea and ocean, similarly, these planets are islands in the air, air islands, so many planets.
So he says that durlabha mānava-janama sat-saṅge tara e bhava-sindhu re. Bhava-sindhu. Bhava-sindhu means this cosmic situation where birth and death is going on continually, one after another. "So you stop this business of repeated birth and death. You make your this human form of life successful and get release from this disease of birth and death." Birth and death is a sort of disease for the living entities. It is not the normal condition. Due to our this abnormal encagement in the material body, we are put into the birth and death. Otherwise, I am not subjected to birth and death. I am eternal. I am eternal. So he is requested that "Don't waste your time, my dear mind." Because mind is taking me here and there. So he's requesting mind. It is very philosophical. This is concentration, requesting the mind, "Don't put me into the ocean of birth and death. Please save me, and just make your life successful in the association of saints and sages. That is my request." Bhajahū re mana śrī-nanda-nandana. So worship, worship of Lord Kṛṣṇa or the Supreme Lord, and, at the same time, association of saints and sages, that makes our life successful. Association of good persons and, at the same time, simultaneously, devotional service to the Lord. These two things combinedly can make our life successful.
Woman: How do you call devotion to the Lord?
Prabhupāda: Eh? Yes. Lord... We worship Kṛṣṇa, the symbol of Supreme Consciousness. Because in the Bhagavad-gītā it is said that kleśa adhikataras teṣām avyaktāsakta-cetasām. If you take up impersonal, simply consciousness, then you have to pass through difficult process, but if you accept the symbol, Kṛṣṇa, the symbol of Supreme Consciousness, that will be easier for you. Yes. It is said. So Kṛṣṇa... I can concentrate my mind. I can focus my mental activities in the service of the Lord, Kṛṣṇa. Because He is Supreme Consciousness, therefore automatically I concentrate on the Supreme Consciousness. So
bhajahū re mana śrī-nanda-nandana-
durlabha mānava-janama sat-saṅge
taroho e bhava-sindhu re
Then he says that "What I am doing? What is my present occupation?" The present occupation is:
śīta ātapa bāta bariṣaṇa
e dina jāminī jāgi re
biphale sevinu kṛpaṇa durajana
capala sukha-laba lāgi' re
He says that "I am working hard, day and night. And there is no question of winter or summer or rainy season. I have to work hard, day and night. If there is night duty in the winter season, I have to join my office at twelve o'clock at night. So I must go. There is snowfall. If I don't go, then I'll be absent. So I am working so hard, very hard.'' Śīta ātapa bāta bariṣaṇa, jāminī jāgi re. "And what for I am working?'' Now, biphale sevinu kṛpaṇa durajana: "Just to serve persons who cannot protect me, who cannot protect me.'' We think that my wife, or my husband, or my children, or my relatives, or my friends, and, oh, so many we have got, relationship with this material world And everyone is working to satisfy his relatives. A family man is working so hard because he has to satisfy his wife, children, friends and so many other persons. But one should be conscious that "These friends and relatives, they cannot protect me ultimately. They are Neither I can protect them, nor they can protect me.'' You see? Everyone responsible. Everyone is responsible for his own activities. Besides that Now, suppose if I am constructing a high building, skyscrapers, just like you have got very good experience in this country, if somebody asks me that "Why you are building so high building? What is the reason?'' And if I answer, "Just to set fire it it.'' Then the, the man will laugh, "You, simply for setting fire, you are spending so much money and building this high building for setting fire?'' "Yes.'' So this sort of answer is just like in our present activities. Now, of course, you take the dead bodies to the crematorium and, I mean to say, put into the grave. But India In India, of course, there is graveyard for the Muhammadans and the Christians. But the Hindus, they burn the dead body. They burn the dead body. You see? In the Bhāgavata also, these three system are recorded, that the ultimate transformation of this body will be either ashes, stool or earth.
Prabhupāda: Stool, or ashes. How it is? Now, because after death, persons who burn the dead body, that is turned into ashes. This body, this beautiful body, will be turned into ashes. And those who bury in the graveyard, that will turn into... Oh, that is air. Don't disturb yourself. That is the air. If we bury in the ground, gradually the body will turn into earth. And according to Iranian system, the body is thrown to the vultures. They eat it. So that will be turned into animal stool. You see? So that is the last stage of this body. So everyone knows that everyone will die. Still, we are working so hard. We are making our bank balance, we are just making will and papers just to give protection to our family or to our children, and there is no time. Everyone is very busy, very busy. But he does not see that "All these, what I am doing, all these body ultimately become either ash or animal stool or turn into earth. So why I am taking so much trouble?" Therefore the revealed scripture advises that "You have to maintain your body. That's all right. But for simply material comforts, you should not devote time more than it is absolutely required." That means don't increase your bodily necessities. Don't increase your bodily necessities. That was the standard of Indian civilization. They did not, the sages and saints, they did not advise to increase the necessities of the body. They, I mean to say, planned the social system in such a way that people should be satisfied only for, by the bare necessities of life. We require some eating, we require some sleeping, or shelter place, and we require some sense gratification, and we require some protection from enemies. Yes? Come. Ah hah! Ah ah haha, ah hah! Come in. Come in. (end)
Prabhupāda: This verse is particularly important because it describes the significance of sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. The Lord's body is sac-cid-ānanda. His body is not like ours. Our body is acit and..., asat, acit and nirānanda, just the opposite. Asat means it will not exist, and acit means it is full of ignorance and nirānanda... Nirānanda means full of miseries. These three qualification of our body, whereas the Lord's body is sac-cid-ānanda, it is eternal and full of knowledge and full of bliss. Our body and our self... My body and my self are different. But Lord and Lord's body is Absolute. What is Lord, Lord's body is also the same. So that description is given here. Aṅgāni yasya sakalendriya-vṛtti-manti [Bs. 5.32]. The Lord is not impersonal. He has got his form. And what sort of form? We should not consider that whenever there is a question of form, the form must be just like one of us. This is foolishness. Now, His form is completely different, just like we have explained. His form is sac-cid-ānanda-vigraha [Bs. 5.1], and our, this present material body is asat, acit and nirānanda. Just completely different. So His form, His different parts of the body, described in the Vedas, apāṇi-pādo javano grahītā paśyati... "He has no hands and legs; still, He accepts all that you offer to Him.'' In the Bhagavad-gītā also we'll find that
patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
"My devotees..." God is not... The Lord is not in need of our offering, but still, He is so kind, if we offer Him something... Patraṁ puṣpaṁ phalaṁ toyam. Not that we have to offer him very luxurious things, very high valuable things. He says that even a piece of leaf, patraṁ, a piece of flower, patraṁ puṣpam, a piece of fruit and little water... That means these four things can be secured by any poor man in any part of the world. There is no botheration for securing a piece of leaf, a piece of flower or a little water or a piece of fruit. Any poor man, any rich man, can secure. And the Lord says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati: [Bg. 9.26] "Anyone who offers Me these four things with devotion, with love, I accept them. I accept them." Why? Now, tad ahaṁ bhaktyā upahṛtam aśnāmi. "Because that is secured with sincere love for Me." The Lord accepts our love. Now, the Lord is... You cannot see Him. He is far, far away, and still, He is within us. Therefore His hands is not like our hands. The Vedas... When the Vedas describes, "The Lord has no hands," that means He has no hand like ours, not that a two-feet hands which we have got, or two or three-feet hands, not this hand. His hand is so large that He can extend His hand in any part of His creation, millions and billions miles away, and everywhere. That is the specific significance of His body. So this is described here.
aṅgāni yasya sakalendriya-vṛtti-manti
paśyanti pānti kalayanti ciraṁ jaganti
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
And another special significance of the parts of His body, limbs or hands or legs, eyes, ears... What is that significance? Now, each part of His body has got all the potencies of other parts of the body. Just like with our eyes we can simply see. But the Lord, He can not only see by His eyes, transcendental eyes, but He can also hear, He can also eat. All the... All the functions of all other parts of the body, He function by any part of His body, not that a particular part of the body can function only for a particular purpose, no. Just like simply by glancing... In the Vedic literature it is said, sa aikṣata sa asṛjata: "Simply by seeing, simply by seeing, He impregnated all the energies for creating, simply by seeing." Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. Simply by His glance. Simply by His glance He impregnates the material energy for functioning. It is going on. So He has got all the potencies in all the parts of His body. Aṅgāni yasya sakalendriya-vṛtti-manti paśyanti pānti kalayanti [Bs. 5.32]. That is the difference between His body and our body. So when there is description in the Vedas that "He has no leg, no hand, no eyes, "that does not mean He has no eyes. He has got eyes, but not these eyes just like we have got conception. So here it is explained that aṅgāni yasya sakalendriya-vṛtti-manti [Bs. 5.32]. His parts of the body are invested with all the potencies of other parts of the body. With any part of His body He can function any work.
(Sings Brahma-saṁhitā, verses 32-35, 37, 38, 29) Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]. Now, people say that "Whether God can be seen? If anyone has seen God?" Yes, God can be seen. There is no doubt about it. But it requires some qualifications. Not some, but only one qualification. God is so kind that He does not require any material qualification. He does not require that you should be very learned man, very beautiful, or very rich man, or a king or emperor or minister or president, no, nothing of the sort. You can be anything. But only one qualification required. Then you can see God. What is that qualification? (Sings:) Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]. That qualification is unalloyed love. That's all. One who has achieved that unalloyed, unalloyed love for God... Unalloyed love means without any tinge of philosophical speculation or fruitive activity. That's another subject. It requires great explanation. But unalloyed love means without any tinge of material color. (indistinct) That is called unalloyed. Even philosophical speculation or fruitive activities, if it is offered to the Supreme Lord, that is not love. Love is above this. So if one can achieve that unalloyed love for God, with that, I mean to say, magic wand, the eye becomes eligible for seeing God. Premāñjana-cchurita-bhakti-vilocanena [Bs. 5.38]. And that, that eye, is called devotional eye, devotional. We have to... Not only eyes, but every part of our body, we have to spiritualize by the contact. By the contact of spiritual service in devotion of the Lord, we can gradually spiritualize our whole act of senses. Just like a iron rod put into the fire. Gradually the temperature rises. It becomes warm, warmer, warmest, very hot, then red hot. When it is red hot, then it is no longer iron; it is fire. Similarly, by our contact in devotional service of the Lord we can change the whole position of our material existence. And we have... If we have developed to that state of unalloyed love for God, then God can be seen twenty-four hours, not that once seen and again not seen. No. This is described here, that santaḥ, the great devotees, unalloyed devotees, who are liberated souls, have no connection with material activities or philosophical speculation, such unalloyed devotees, because their eyes are smeared with the ointment of love only, therefore they can see the Lord sadaiva, always, twenty-four hours. (Sings Brahma-saṁhitā, verses 38, 39, 29, 40, 41.) (end)
Prabhupāda: Bhajahū re mana śrī-nanda-nandana-abhaya-caraṇāravinda re. Bhaja, bhaja means worship; hu, hello; mana, mind. The poet Govinda dāsa, a great philosopher and devotee of the Lord, he is praying. He is requesting his mind, because mind is the friend and mind is the enemy of everyone. If one can train his mind in Kṛṣṇa consciousness, then he is successful. If he cannot train his mind, then life is failure. Therefore Govinda dāsa, a great devotee of Lord Kṛṣṇa... His very name suggests, Govinda dāsa. Govinda, Kṛṣṇa, and dāsa means servant. This is the attitude of all devotees. They always put, affix this dāsa, means servant. So Govinda dāsa ms praying, "My dear mind, please you try to worship the son of Nanda, who is abhaya-caraṇa, whose lotus feet is secure. There is no fear." Abhaya. Abhaya means there is no fear, and caraṇa, caraṇa means lotus feet. So he is advising his mind, "My dear mind, please you engage yourself in worshiping the fearless lotus feet of the son of Nanda." Bhajahū re mana śrī-nanda-nandana. Nanda-nandana means a son of Nanda Mahārāja, Kṛṣṇa. And His lotus feet is abhaya, fearless. So Govinda dāsa is requesting his mind, "Please be engaged in the transcendental loving service of the lotus feet of Kṛṣṇa." So far other things are concerned...
And he says also that durlabha mānava-janama. Durlabha means very rare to obtain. Mānava-janma means this human form of life. It comes after a very long rotation. Once chance is given to become Kṛṣṇa conscious so that one may get out of the cycle of birth and death. Therefore he advises that this life, this human form of life, is very important, durlabha. Durlabha means... Duḥ means with great difficulty, and labha means obtainable. So foolish people, they do not know what, how much important this human form of life. They are simply wasting in sense gratification like animals. So this is very instructing, that he is training his mind that "You engage your mind in the worship of Lord Kṛṣṇa." Durlabha mānava-janama sat-saṅge. And this training of the mind is possible only in good association, sat-saṅga. Sat-saṅga means persons who are simply, cent percent, engaged in the service of the Lord. They are called sat. Satāṁ prasaṅgāt. Without association of devotees, it is impossible to train the mind. It is not possible by the so-called yoga system or meditation. One has to associate with devotees; otherwise it is not possible. Therefore we have formed this Kṛṣṇa consciousness society so that one may take advantage of this association. So Govinda dāsa, poet and devotee, is advising, durlabha mānava-janama sat-saṅge: "You have got this very nice, rare human body. Now associate with devotees and engage your mind on the fearless lotus feet of Kṛṣṇa." He is requesting his mind.
Then he is pointing out the frustration of life. What is that? Śīta ātapa bāta bariṣaṇa e dina jāminī jāgi re. Śīta means winter. Ātapa means summer, when there is scorching sunshine. Śīta ātapa bāta, cold, bariṣaṇa, torrents of rain. So these disturbances are always there. Sometimes it is severe cold. Sometimes it is scorching heat. Sometimes there is torrents of rain. Sometimes this or that is going on. So he says, śīta ātapa bāta bariṣaṇa e dina jāminī jāgi re. Whole day and night, people are working very hard without caring, severe cold, severe heat, and torrents of rain, and keeping night, going to the desert, going underneath the sea—everywhere they are so busy. Śīta ātapa bāta bariṣaṇa e dina jāminī jāgi re. There is night duty and so many other engagements. So he says,
śīta ātapa bāta bariṣaṇa
e dina jāminī jāgi re
biphale sevinu kṛpaṇa durajana
capala sukha-laba lāgi' re
"Now, with all this hard labor, what I have done? I have served some persons who are not at all favorable to my Kṛṣṇa consciousness. And why I have served them?" Capala sukha-laba lāgi' re: "Capala, very flickering happiness. I think if my small child smiles, I will be happy. I think if my wife is pleased, I think I am happy. But all this temporary smiling or feeling of happiness, they are all flickering." That one has to realize. There are many other poets also, similarly have sung that this is..., this mind is just like a desert, and it is hankering after oceans of water. In a desert, if a ocean is transferred, then it can be inundated. And what benefit can be achieved there if drop of water is there? Similarly, our mind, our consciousness, is hankering after ocean of happiness. And this temporary happiness in family life, in society life, they are just like drop of water. So those who are philosophers, those who have actually studied the world situation, they can understand that "This flickering happiness cannot make me happy."
Then he says, kamala-dala-jala, jīvana talamala. Kamala-dala-jala means the lily, lily flower. You have all seen lily flower on the lakes. They are tottering, always in the water. Tottering. Any way, any time, it can be overflooded. Similarly, this life is full of danger always, always in danger. Any moment it can be finished. There are so many instances. People look it, but they forget. That is the wonderful thing. They are seeing every day, every moment, that he is himself in danger, others are in danger. Still, he is thinking that "I am secure.'' This is the position. So life is very tottering and in dangerous position. Therefore one should take advantage of this human form of life and immediately engage in Kṛṣṇa consciousness. That should be the request of everyone to his mind, "My dear mind, don't drag me in the dangerous position. Please keep me in Kṛṣṇa consciousness.'' Thus Kṛṣṇa consciousness, how it can be achieved, that is also being described by Govinda dāsa. He says,
śravaṇa, kīrtana, smaraṇa, vandana,
pāda-sevana, dāsya re,
pūjana, sakhī-jana, ātma-nivedana
Abhilāṣa means aspiration, hope, or ambition. He is ambitious of becoming a devotee in nine different ways. The first thing is śravaṇa. Śravaṇa means hearing. One has to hear from authorities. That is the beginning of spiritual life or Kṛṣṇa consciousness. Just like Arjuna. He achieved his spiritual consciousness, or Kṛṣṇa consciousness, by hearing from Kṛṣṇa. Similarly, one has to hear from Kṛṣṇa or from the representative of Kṛṣṇa. One who presents Kṛṣṇa's words as it is—from him one has to hear because at the present moment we have no opportunity to hear directly. To hear directly from Kṛṣṇa is there. The arrangement is there. Kṛṣṇa is situated in everyone's heart, and one can hear from Him very easily, anywhere and everywhere, but he must have the training how to hear. For that purpose one requires the help of the representative of Kṛṣṇa. Therefore Caitanya Mahāprabhu says that one can achieve devotional service of Kṛṣṇa by the combined mercy of Kṛṣṇa and the spiritual master. Guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja [Cc. Madhya 19.151]. By the grace of spiritual master, guru, and by the grace of Kṛṣṇa, one achieves the opportunity of serving Kṛṣṇa in devotional service. So in the Caitanya-caritāmṛta it is also said that spiritual master is the direct manifestation of Kṛṣṇa. Kṛṣṇa comes before the devotee as spiritual master just like sun enters your room by the sunshine. Although the sun does not enter your room or your city or your country—he is so many millions and millions of miles away—still, he can enter everywhere by his potency, the sunshine. Similarly, Kṛṣṇa enters everywhere by His different potencies. And to receive this light from Kṛṣṇa, one has to hear. Hearing is so important. Therefore Govinda dāsa says, śravaṇa. Śravaṇa means hearing. And one who has heard nicely, his next stage will be kīrtanam. Just like our boys who have heard a little nicely, now they are very eager to chant, going from street to street. This is natural sequence. It is not that you hear, but you remain stopped. No. The next stage will be kīrtanam. Either by chanting vibration or by writing or by speaking or by preaching, the kīrtana will be there. So śravaṇaṁ kīrtanam, first hearing and then chanting. And hearing and chanting about whom? About Viṣṇu, not for any nonsense. Śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]. These things are stated in the śāstra. The ordinary people, they are also engaged in hearing and chanting. They are hearing in the newspaper of some politician, and the whole day they are discussing and chanting, "Oh, this man is going to be elected. This man is going to be elected.'' So hearing and chanting is there everywhere. But if you want spiritual salvation, then you have to hear and chant about Viṣṇu, nobody else. Śravaṇaṁ kīrtanaṁ viṣṇoḥ. So the poet sings, Śravaṇa, kīrtana, smaraṇa, vandana, pāda-sevana, dāsya re. So there are different processes: hearing, chanting, remembering, worshiping in the temple, engaging oneself in the service. So he is desiring all nine kinds of devotional service. Ultimately, pūjana sakhī-jana. Sakhī-jana means those who are confidential devotees of the Lord, to please them. And ātma-nivedana. Ātmā means self, and nivedana means surrender. Govinda-dāsa-abhilāṣa. The poet's name is Govinda dāsa, and he expresses that his desires are only this. He wants to utilize the opportunity of his human form of life in this way. This is the sum and substance of this song. (end)
Prabhupāda: This is a song sung by Narottama dāsa Ṭhākura. He says, "When that day will come, that I shall sing simply Lord Caitanya's name and there will be shivering on my body?" Gaurāṅga bolite habe pulaka-śarīra. Pulaka-śarīra means shivering on the body. When one is factually situated in the transcendental platform, sometimes there are eight kinds of symptoms: crying, talking like a madman, and shivering of the body, dancing without any care for any other men... These symptoms develop automatically. They are not practiced artificially. So Narottama dāsa Ṭhākura is aspiring for that day, not that one has to artificially imitate. That he does not recommend. He says, "When that day will come, so that simply by uttering the name of Lord Caitanya there will be a shivering on my body?" Gaurāṅga bolite habe pulaka-śarīra. And hari hari bolite: "And as soon as I shall chant 'Hari Hari,' or 'Hare Kṛṣṇa,' there will be pouring down of tears from my eyes." Hari hari bolite nayane ba'be nīra. Nīra means water. Similarly, Caitanya Mahāprabhu also said that "When that day will come?" We should simply aspire. But if, by Kṛṣṇa's grace, that stage we can reach, these symptoms will come automatically. But Narottama dāsa Ṭhākura says that it is not possible to reach that stage without being freed from material affection.
Therefore he says, āra kabe nitāi-cander, koruṇā hoibe: "When that day will come when Lord Nityānanda's mercy will be bestowed upon me so that...'' Viṣaya chāḍiyā Āra kabe nitāi-cander koruṇā hoibe, saṁsāra-bāsanā mora kabe tuccha ha'be. Saṁsāra-bāsanā means the desire for material enjoyment. Saṁsāra-bāsanā mora kabe tuccha ha'be: "When my desire for material enjoyment will be insignificant, nonimportant.'' Tuccha. Tuccha means a thing which we calculate no value: "Throw it away.'' Similarly, spiritual advancement is possible when one is convinced that "This material world and material happiness is no value. It cannot give me any real bliss of life.'' This conviction is very much necessary. Saṁsāra-bāsanā mora kabe tuccha ha'be. And he also says that "When I shall be free from the desires of material enjoyment, then it will be possible to see the real nature of Vṛndāvana.'' Viṣaya chāḍiyā kabe śuddha ha'be mana: "When my mind will be completely purified, uncontaminated from the material contamination, at that time it will be possible for me to see what is Vṛndāvana.'' In other words, one cannot go to Vṛndāvana by force and live there, and he will achieve that transcendental bliss. No. One has to make his mind freed from all material desires. Then one can live at Vṛndāvana and relish its residential benefit. So Narottama dāsa Ṭhākura says that. Viṣaya chāḍiyā kabe, śuddha ha'be mana: "When my mind will be freed from the contamination of this material enjoyment and I shall be purified, then it will be possible for me to see Vṛndāvana as it is.'' Otherwise it is not possible.
And he says again that to go to Vṛndāvana means to understand the transcendental pastimes of Rādhā and Kṛṣṇa. How this will be possible? So he says, rūpa-raghunātha-pade hoibe ākuti. Rūpa, Rūpa Gosvāmī, beginning from Rūpa Gosvāmī down to Raghunātha dāsa Gosvāmī, there were six Gosvāmīs: Rūpa, Sanātana, Gopāla Bhaṭṭa, Raghunātha Bhaṭṭa, Jīva Gosvāmī, Raghunātha dāsa Gosvāmī. So he says, rūpa-raghunātha-pade: "Beginning from Rūpa Gosvāmī down to Raghunātha dāsa Gosvāmī," pade, "in their lotus feet, at their lotus feet. When I shall be eager to be attached at their lotus feet..." Rūpa-raghunātha-pade, hoibe ākuti. Ākuti, eagerness. What is that eagerness? That means to understand Rādhā-Kṛṣṇa through the guidance of the Gosvāmīs. One should not try to understand Rādhā-Kṛṣṇa by his own effort. That will not help him. As these Gosvāmīs, they have given us direction, just like Bhakti-rasāmṛta-sindhu, so one has to follow step after step how to make progress. Then there will be a fortunate day when we shall be able to understand what is the pastimes or loving affairs between Rādhā and Kṛṣṇa. Otherwise, if we take it as ordinary boy and girls reciprocating their loving feelings, then we will misunderstand. Then there will be the production of prakṛta-sahajiyā, victims of Vṛndāvana.
So Narottama dāsa Ṭhākura is giving us the direction, how one can reach the highest perfectional stage of associating with Rādhā and Kṛṣṇa. The first thing is that one should be very much attached to Śrī Caitanya Mahāprabhu. That will lead us. Because He came to deliver the understanding of Kṛṣṇa consciousness, therefore one should first of all surrender to Śrī Caitanya Mahāprabhu. By surrendering to Śrī Caitanya Mahāprabhu, Nityānanda Prabhu will be pleased, and by His pleasing, we shall be freed from material desires. And when material desires are no more, then we shall be able to enter Vṛndāvana. And after entering Vṛndāvana, when we are eager to serve the six Gosvāmīs, then we can reach the platform to understand the pastimes of Rādhā and Kṛṣṇa. Yes. (end)
Prabhupāda: This is a prayer to Lord Caitanya. The devotee is saying, "O Lord Śrī Caitanya Mahāprabhu, kindly show me your causeless mercy." Śrī-kṛṣṇa-caitanya prabhu dayā karo more. "Because You have come to deliver fallen souls, so You will not find the most fallen soul like me." This is the humble prayer. We should be conscious of our fallen condition and pray to the Lord in that way, that "My dear Lord, somehow or other I am fallen. Now kindly pick me up." The substance of this song is like this. Of course, the language, Sanskrit, you may understand..., you may not understand, but the vibration will act. (end)
Prabhupāda: Nitāi-pada-kamala, koṭi-candra-suśītala, je chāyāy jagata jurāy. This is a very nice song sung by Narottama dāsa Ṭhākura. He is advising that nitāi-pada, the lotus feet of Lord Nityānanda Kamala means lotus feet, er, lotus, and pada means feet. So Nitāi-pada-kamala means the lotus feet of Lord Nityānanda. Koṭi-candra-suśītala. It is just a shelter where you will get the soothing moonlight not only of one, but of millions of moons. Just we have to imagine what is the aggregate total value of the soothing shine of millions of moons. Koṭi-candra-suśītala, je chāyāy jagata jurāy. Jagat, this material world, which is progressing towards hell, and there is always a blazing fire, everyone is struggling hard, nobody finds peace. Therefore, if the world wants to have real peace, then it should take shelter under the lotus feet of Lord Nityānanda, which is supposed to be cooling like the shining moon, millions in number. Nitāi-pada-kamala, koṭi-candra-suśītala, je chāyāy jagata jurāy. Jurāy means relief. If you actually want relief from the struggle of existence and if you actually want to extinguish the fire of material pangs, then Narottama dāsa Ṭhākura advises, "Please take shelter of Lord Nityānanda.'' What will be the result of accepting the shelter of the lotus feet of Lord Nityānanda? He says that heno nitāi bine bhāi: "Unless you take shelter under the shade of lotus feet of Nityānanda,'' rādhā-kṛṣṇa pāite nāi, "it will be very difficult to approach Rādhā-Kṛṣṇa.'' Rādhā-Kṛṣṇa This Kṛṣṇa consciousness movement is for approaching Rādhā-Kṛṣṇa, to be associated with the Supreme Lord in His sublime pleasure dance. That is the aim of Kṛṣṇa consciousness. So Narottama dāsa Ṭhākura's advice is "If you actually want to enter into the dancing party of Rādhā-Kṛṣṇa, then you must take shelter of the lotus feet of Nityānanda."
Then he says, se sambandha nāhi jā'r. Sambandha means connection or contact. "So anybody who has not contacted a relationship with Nityānanda," se sambandha nāhi jā'r, bṛthā janma gelo tā'r, "then he is supposed to have spoiled his human birth." In other song also Narottama dāsa Ṭhākura says, hari hari biphale janama goṅāinu: "Anyone who does not approach Rādhā-Kṛṣṇa through the relationship of Nityānanda, his life is uselessly spoiled.'' Se sambandha nāhi jā'r, bṛthā janma gelo tā'r. Bṛthā means useless, janma means life, tāra means his, and sambandha means relationship. "So anyone who has no relationship with Nityānanda, he is simply spoiling his, the boon of human form of life.'' Why he is spoiling? Se paśu boro durācār. Se means that; paśu, animal; durācār, dura, misbehaved, mostly misbehaved. Because without our elevation to Kṛṣṇa consciousness through the mercy of Lord Caitanya-Nityānanda, the life is simply animal propensities. That's all. Sense gratification. And Narottama dāsa Ṭhākura says that ordinary animal, he can be tamed, but a human being, when he is animalistic, when he has simply animal propensities, oh, he is horrible. He cannot be tamed. Ordinary cats and dogs, even tiger, can be tamed. But a human being, when he goes out of his way, because human life is meant for being elevated to Kṛṣṇa consciousness, if he doesn't take to that, then his higher intelligence will be simply misused for animal propensities, and it is very difficult to tame him.
The enactment or state laws cannot make a man, a thief, an honest man because he cannot be tamed. His heart is polluted. Every man sees that a person committing criminal offense is punished by the government. And in scriptural injunction there is mention that "If you do this, you will be punished in the hell.'' He has heard from the scripture, and he has practically seen by the punishment of state laws. Still, he is not tamed. He cannot be tamed. So why? Because he hasn't got his relationship with Nityānanda. Therefore Narottama dāsa Ṭhākura says, durācāra. Durācāra means very much misbehaved. He cannot be tamed. Sei paśu boro durācār. And what they are doing? Nitāi nā bolilo mukhe. They do not know who is Nityānanda, so never says "Lord Nityānanda,'' or "Lord Caitanya.'' So nitāi nā bolilo mukhe, majilo saṁsāra-sukhe. Majilo means becomes absorbed, dipped into the so-called material enjoyment. They don't care who is Nityānanda or Caitanya. So nitāi nā bolilo mukhe. Because his life is animalistic, sei paśu boro durācār, very difficult to be tamed, so he is going down, deep into this material existence.
Vidyā-kule ki koribe tār. Somebody may say, "Oh, why he is going to hell? He is so much educated, he has got academic qualification, he has got degrees." Narottama dāsa Ṭhākura replies, vidyā-kule ki koribe tār: "If he has no connection with Nityānanda and if he does not come to the Kṛṣṇa consciousness, his vidyā or his so-called academic education, and kula, and birth in high family or great nation, will not protect him because nature's law will act. "Either you are born in a very big family or nation, or either you have got a very advanced academic education, at the time of death your work will be judged and you will get another body according to that work. So vidyā kule ki koribe tār. Why they are doing so, these animals, human animals? Ahaṅkāre matta hoiyā, nitāi-pada pāsariyā: "They have become maddened by a false concept of the bodily life." Ahaṅkāre matta hoiyā, nitāi-pada pāsariyā: "And for this reason they have completely forgotten their eternal relationship with Nityānanda." Ahaṅkāre matta hoiyā, nitāi-pada pāsariyā, asatyere satya kari māni: "Such forgetful persons accept the illusory energy as fact." Asatyere. Asatya means which is not fact. In other words, it is called māyā. Māyā means which has no existence, a temporary illusion only. So such persons who have no contact with Nityānanda, they accept this illusion as fact, this illusory body as fact. Asatyere satya kori māni.
Then he says, nitāiyer koruṇā habe, braje rādhā-kṛṣṇa pābe. He says that "If you actually want to approach the association of Rādhā-Kṛṣṇa, then try to achieve the mercy of Lord Nityānanda. When He will be merciful upon you, then you will be able to approach Rādhā-Kṛṣṇa.'' Dharo nitāi-caraṇa duḥkhāni. Narottama dāsa Ṭhākura advises us that "You firmly catch the lotus feet of Lord Nityānanda.'' Then again he says, nitāiyer caraṇa satya. One may not misunderstand that as he has caught hold of this māyā, similarly, the lotus feet of Nityānanda may also be something like that māyā, illusion. Therefore Narottama dāsa Ṭhākura confirms that nitāiyer caraṇa satya: "The lotus feet of Nityānanda is not illusion; it is transcendental fact, satya.'' Nitāiyer caraṇa satya, tāṅhāra sevaka nitya: "And eveyone who is engaged in the transcendental loving service of Nityānanda he is also transcendental.'' If anyone is engaged in the transcendental loving service of the Lord in Kṛṣṇa consciousness, immediately he achieves his transcendental position, spiritual platform. And spiritual platform means eternal, blissful. So anyone who engages himself in the service of Nityānanda, it is supposed that he is also immediately in his eternal position. Nitāiyer caraṇa satya, tāṅhāra sevaka nitya, nitāi-pada sadā koro āśa. Therefore he advises that "You always hope to catch the lotus feet of Nityānanda."
Narottama boro duḥkhī. Narottama dāsa Ṭhākura, the ācārya, he is taking for himself that "I am very unhappy." He is representing ourselves. He is liberated, but representing ourself. "My dear Lord, I am very unhappy." Nitāi more koro sukhī: "So I am praying Lord Nityānanda to make me happy." Rākho rāṅgā caraṇera pāśa: "Please keep me in some corner of your red lotus feet." (end)
Purport to Prayers by King Kulaśekhara
Los Angeles, December 25, 1968
(This) verse was sung by King Kulaśekhara, a great king, and, at the same time, a great devotee of the Lord. His songs are recorded in the book known as Mukunda-mālā-stotra. That is very famous book. It is sung by many devotees. So it does not matter whether a man is king, or a poor mendicant. Everyone has the facility to become the greatest devotee of the Lord. So he's praying "My dear Kṛṣṇa, Your feet is lotus.'' Generally we say "Lotus feet". But where the lotus flower is there, the white swans, they come to the lotus flower and try to play with the stem. They sport, going down the water, and be entangled with the stem of that lotus flower. That is their sporting. So King Kulaśekhara is praying that "Let the swan of my mind be immediately entered into the network of the stem of Your lotus feet.'' So that means he wants to engage his mind on the lotus feet of the Lord immediately. There is no question of delaying. He says that "Now I am in sound mind. If I think that I shall think of Your lotus feet at the time of death, there is no certainty. Because, at the time of death, the whole body becomes dislocated. The whole function becomes dismantled."
The body's supposed to be conducted by three elements, kapha pitta vāyu, cold, and bile, and air. So when these three elements work simultaneously, there is no disease in the body, but, as soon as there is overlapping disruption of these three elements, the body becomes diseased. And when it is not possible to bring them again in their regulative principle, a man dies. That is the verdict of Āyurveda śāstra. So death takes place when these three elements become overlapped with one another. And the symptom is that there is a sound on the throat which is called: garhh, garhh. That means the patient cannot speak. The throat is choked up and he becomes suffocated and dies. So this is the last stage, symptom of his body.
So King Kulaśekhara says that "I cannot wait up to that time when everything will be topsy-turvied. Now my mind is sound. Let me enter immediately in the stem of your lotus feet.'' That means he's praying: "Let me die in the sound condition of my life so that I can think of your lotus feet.'' In other words, he's giving us lessons that if we do not practice to engage our mind on the lotus feet of Kṛṣṇa when our mind is sound, how it is possible to think of Him at the time of death? (end)
Spelling of Prayers to the Six Gosvāmīs
Los Angeles, December 26, 1968
Prabhupāda: K-r-i-s-h-n-o-t, kṛṣṇot. Then next word, kīrtana, k-i-r-t-a-n-a. Kṛṣṇotkīrtana-gāna, g-a-n-a. This "a" is strong "a", strong "a." Gāna. Strong "a" means "a" with hyphen. So I shall say, "strong 'a'." Kṛṣṇotkīrtana-gāna, g-strong a-n-a, gāna. Kṛṣṇotkīrtana-gāna-nartana, n-a-r-t-a-n-a. Kṛṣṇotkīrtana-gāna-nartana-para, p-a-r-a. Kṛṣṇotkīrtana-gāna-nartana-parau, premam, p-r-e-m-strong a-m-r-i-t-a, premāmṛtam, a-m-b-h-o, ambho, nidhī, n-i-d-h-i-h. Kṛṣṇotkīrtana-nartana-parau premāmṛtāmbho-nidhī. (sings) Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī. Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī. The meaning: kṛṣṇotkīrtena, "loudly chanting the holy name of Kṛṣṇa," kṛṣṇotkīrtana-gāna, "in musical sound, in songs, with music," kṛṣṇotkīrtana-gāna-nartana, nartana means "dancing, chanting and dancing," parau, "always engaged," kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī, "and dipped into the ocean of ecstatic love for Kṛṣṇa." (sings) Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī. Next line: dhīra, d-h-i-r-a, strong a, dhīra. Dhīra, d-h-i-r-a. One is dhīra, another is dhīra. Dhīrādhīra-jana, j-a-n-a, jana. Dhīrādhīra-jana. Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī dhīrādhīra-jana-priyau. P-r-i-y-a-u. Dhīrādhīra-jana-priyau priyakarau, p-r-i-y-a-k-a-r-a-u, priyakarau. Dhīrādhīra-jana-priyau priyakarau nirmatsarau, n-i-r-m-a-t-s-a-r-o-u, nirmatsarau, pūjitau, p-u-j-a-t-o-u. So second line is dhīra, "those who are gentle, sober," and adhīra... Adhīra means "those who are not gentle, ruffians." So they were, by chanting these songs of kīrtana, where dhīrādhīra, "both to the gentle and to the ruffians," priyau, "dear, equally dear and popular to both classes of men," not that they were simply popular to the gentle class, but even the ruffian class also loved them. Dhīrādhīra-jana-priyau priyakarau. Priya-karau means they were doing things which is very pleasant to everyone. Nirmatsarau. Nirmatsarau means without any enviousness, no discrimination, that "Kṛṣṇotkīrtana or the songs, saṅkīrtana, shall be given to the gentle class of men, not to the ruffians." No. They were equally kind and merciful, without any enviousness. Priya-karau nirmatsarau pūjitau. Pūjitau means worshipable, adored by everyone. (sings) Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī dhīrādhīra-jana-priyau priya-karau nirmatsarau pūjitau. Next line: śrī-caitanya, s-r-i c-a-i-t-a-n-y-a, śrī caitanya, kṛpā-bharau, k-r-i-p-a-b-h-a-r-o-u, kṛpā-bharau, śrī-caitanya-kṛpā-bharau, bhuvi, b-h-u-v-i, bhuvi, bhuvau, b-h-u-v-o-u, bhuvi bhuvau. Śrī-caitanya-kṛpā-bharau bhuvi bhuvo. Vande, v-a-n-d-e, r-u-p-a, rūpa, sanātanau, s-a-n-a-t-a-n-o-u, sanātanau. Vande rūpa-sanātanau raghu-yugau. R-a-g-u-h-y-u-g-o-u. Raghu-agau. Vande-rūpa-sanātanau raghu-yugau śrī-jīva, s-r-i j-i-v-a, śrī-jīva, gopālakau, g-o-p-a-l-a-k-o-u. Śrī-caitanya-kṛpā-bharau bhuvi bhuvo bhārāva-hantārakau, b-h-a-r-a-b-a, hantārakau, h-a-n-t-a-r-a-k-o-u. (sings) Śrī-caitanya-kṛpā-bharau bhuvi bhuvo bhārāva-hantārakau vande rūpa-santanau raghu-yugau śrī-jīva-gopālakau. Kṛṣṇotkīrtana-gāna-nartana-parau. So śrī-caitanya-kṛpā-bharau: "They were so kind and merciful because they actually received the blessings and mercy of Lord Caitanya." Śrī-caitanya-kṛpā-bharau bhuvi. Bhuvi means "on this world, on this earth." And bhuvo. Bhuvo means "on this earth," bhuvo, and bhuvi, "they became." Bhuvi bhuvo, bhārāva-hantārakau. Bhara, b-h-a-r-a, bhara means burden. Hantārakau, "just to take out the burdens." When people become too much sinful, the earth becomes overburdened, and just to make it lighter... If it becomes too much heavy, then it will fall down. So these great souls, they come to make it lighter. Bhārāva-hantārakau, vande rūpa. "Oh, you are so kind." So therefore vande: "I offer my respectful obeisances," rūpa, lord..., not lord. Śrī Rūpa Gosvāmī, Sanātana Gosvāmī and two Raghunātha Gosvāmīs. There are two Raghunāthas. And Jīva Gosvāmī and Gopāla Bhaṭṭa Gosvāmī. Vande-rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau. (sings)
dhīrādhīra-jana-priyau priya-karau nirmatsarau pūjitau
śrī-caitanya-kṛpā-bharau bhuvi bhuvo bhārāva-hantārakau
vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau
Purport & Explanation to Hari Hari Biphale
Los Angeles, December 26, 1968
Prabhupāda: Goṅāinu. G-o-y-a-i-n-u. [Bengali phonetic spelling sometimes does not match the BBT standard diacritics used for Bengali. Ed. note]
Prabhupāda: Yes. So shall I give the meaning also?
Prabhupāda: Janama goṅāinu. This is first line. Hari hari biphale, janama goṅāinu. The next line: manuṣya-janama pāiyā. M-a-n-u-s-y-a.
Prabhupāda: Manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā. Next line. R-a-d-h-a, Rādhā, Kṛṣṇa, K-r-i-s-h-n-a, nā bhajiyā, n-a, nā, bhajiyā, b-h-a-j-i-a, nā bhajiyā. Next line, jāniyā, j-a-n-i-a, jāniyā.
Prabhupāda: B-i-s-a. Khāinu, k-h-a-i-n-u.
hari hari biphale janama goṅāinu
manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā,
jāniyā śuniyā biṣa khāinu
The meaning is, Hari Hari, "My Lord,'' biphale, "uselessly,'' janama, "life,'' goṅāinu, "spent up. I have uselessly spent up my life.'' Why? Because manuṣya-janama pāiyā, "I got this human form of life,'' manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā, "but I did not engage myself in the loving transcendental service of Rādhā and Kṛṣṇa.'' Rādhā-kṛṣṇa nā bhajiyā, jāniyā śuniyā biṣa khāinu: "Willingly, purposefully, I have drunk poison.'' Hari hari biphale, janama goṅāinu.
Prabhupāda: Yes. Two kinds of knowledge are there. You can practically understand by experiment. This is called jāniyā. And another knowledge is by hearing from authoritative source. That is also knowledge. Jāniyā śuniyā "By hearing process and by experimental knowledge, in both ways, I know that this human form of life is meant for engaging in the loving service of Rādhā and Kṛṣṇa, but I did not do that. That means purposefully I have drunk poison. I have committed suicide.'' Then golokera prema-dhana, g-o-l-e... No. G-o-l-o-k-e-r-a, golokera. Prema,
p-r-e-m-a, prema. Dhana, d-h-a-n-a. Golokera prema-dhana. That means: "This chanting, Hare Kṛṣṇa, is imported from the transcendental abode of Goloka." Hari-nāma-saṅkīrtana. "This chanting, Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, this is not material vibration. This sound is..." What is called? Captured? Just like we capture sound. The sound is in the air. So this sound... There are different layers of air, but this sound is in the highest layer, in the transcendental, spiritual layer, beyond this material world. From that sound it is captured. It requires strong machine to capture that sound. Golokera prema-dhana, hari-nāma-saṅkīrtana.
Prabhupāda: H-a-r-i-n-a-m-a, hari-nāma, saṅkīrtana, s-a-n-k-i-r-t-a-n-a. Hari-nāma saṅkīrtana. Rati nā janmila. R-a-t-i, n-a, nā, janmila, j-a-n-m-i-l-a. Rati nā janmila kena, k-e-n-a, tāi, t-a-i. "It is so sublime, transcendental, and it is imported from the transcendental world, Goloka Vṛndāvana. Unfortunately, I do not know why I did not get any attachment for such nice thing." Rati nā janmila kene tāi. Tāi means "in that." Biṣaya biṣānale. B-i-s-a-y-a, biṣaya. Biṣa, b-i-s-a, biṣa, nale, n-a-l-e.
Prabhupāda: Biṣa, b-i-s-a, nale, n-a-l-e. Biṣānale. The blazing fire of poison. The material enjoyment is blazing fire of poison. "Just like a person, if he is put into the blazing fire, he is burned into ashes, similarly, simply by thinking, 'How I shall enjoy this? How I shall enjoy this materially?' This is just like blazing fire of poison. So I am suffering always." Biṣaya biṣānale dibā-niśi hiyā jvale. Dibā-niśi, d-i-b-a, dibā-niśi. Dibā means day, and niśi, niśi means night. "So day and night I am in this blazing fire."
Pradyumna: Neśi? How do you spell that?
Prabhupāda: Niśi, n-i-s-i.
Prabhupāda: Hiyā, h-i-a, hiyā, jvale, j-a..., j-v-a-l-e.
Prabhupāda: J-v-a-l-e. Dibā-niśi hiyā jvale: "The heart is burning always, day and night." Tarivare. T-a-r-i v-a-r-e, tarivare. Tarivare means "to get out of it."
Pradyumna: Can you spell that again?
Prabhupāda: Tarivare? T-a-r-i v-a-r-e.
Prabhupāda: R-e, tarivare.
Prabhupāda: Nā kainu. N-a, nā, kainu, k-a-i-n-u, nā kainu, upāya, u-p-a-y-a, upāya. Tarivare means "to get out of it,'' nā kainu, "did not do.'' Nā means "not,'' kainu, "did not do.'' Nā kainu upāya. Upāya means "means.'' That means "If anyone wants to get out of this blazing fire of poison of material enjoyment, then he has to take to this hari-nāma-saṅkīrtana, this chanting. That is the only method. So I did not do that. I engaged myself in this viṣaya viṣānale, this material enjoyment. Therefore my life has been uselessly spoiled. Tarivare nā kainu upāya. The next line, vrajendra-nandana yei. V-r-a-j-e-n-d-r-a, vrajendra, nandana, n-a-n-d-a-n-a, yei, y-a-i.
Prabhupāda: Jai. Vrajendranandana yei, śacī-suta, s-a-c-h-i-s-u-t-a, śacī-suta, haila, h-a-i-l-a, haila, sei, s-a-i, sei. Vrajendra-nandana yei, śacī-suta haila sei, balarāma haila nitāi. B-al-a-r-a-m-a, balarāma, haila, h-i, h-a-i-l-a. Haila, h-a-i-l-a, nitāi, n-i-t-a-i, haila nitāi. Balarāma haila nitāi. And this means... Vrajendra-nandana yei: "The Supreme Personality who appeared as the son of King Nanda, the same Supreme Personality Kṛṣṇa has now appeared as the son of mother Śacī." And Balarāma, b-a-l-a-r-a-m-a; haila, haila means "has become;" Nitāi, "Lord Nityānanda." "Formerly the Personality of Godhead who was known as Balarāma has now become Lord Nityānanda." So what is their business? Pāpī tāpī yata chilo. P-a-p-i, t-a-p-i, pāpī tāpī, yata, y-a-t-a, yata chilo, c-h-h-i-l-a.
Prabhupāda: Yes. Pāpī tāpī yata chilo, hari-nāme, uddhārilo. H-a-r-i, hari, nāme, n-a-m-e, nāme, uddhārilo, u-d-d-h-a-r-i-l-a. That means "These two Personality of Godhead, they, simply by distributing the transcendental chanting, Hare Kṛṣṇa, has reclaimed all conditioned and sinful souls." Pāpī tāpī yata chilo, hari-nāme uddhārilo. "And the concrete example for this activity is Jagāi and Mādhāi, the two brothers known by Jagāi-Mādhāi.'' J-a-g-a-i, Jagāi and Mādhāi, M-a-d-h-a-i. Pāpī tāpī yata chilo, hari nāme uddharilo, tā'ra sākṣī, tā'ra sākṣī. T-a-r, sākṣī, s-a-k-s-h-i, sākṣī, jagāi and mādhāi. And then last verse is hā hā prabhu nanda-suta, h-a-h-a, hā hā, prabhu, p-r-a-b-h-u, prabhu, nanda-suta, n-a-n-d-a-s-u-t-a. "My dear Lord Kṛṣṇa, son of King Nanda..." Vṛṣabhānu-sutā-yuta. V-r-i-s-a-b-h-a-n-u, vṛṣabhānu, sutā, s-u-t...
Prabhupāda: Vṛṣabhānu, b-h-a-n-u.
Prabhupāda: Vṛṣabhānu-sutā, s-u-t-a. Sutā-yuta, y-u-t-a. That means "My Lord Kṛṣṇa, the son of King Nanda, You are now along with Rādhārāṇī, the daughter of King Vṛṣabhānu. So both of you are here. So I am Narottama dāsa Ṭhākura." Narottama, N-a-r-a-t-t-a-m-a, Narottama, dāsa, d-a-s-a, dāsa, kahe, k-a-h-e. "I am Narottama dāsa. I am placing my appeal unto You." Narottama dāsa ka..., nā theliho. N-a, theliho, t-h-e-l-i-a. Nā theliho. Rāṅgā, r-a-n-g-a, rāṅgā, pāye, p-a-y-e. Nā theliho rāṅgā pāye. Tumi binā, t-u-m-i, tumi, vinā, v-i-n-a.
Prabhupāda: No. A-c-h-h-e. Āmār, a-m-a-r. "So who else is there beyond yourself? So don't kick me out by Your lotus feet. Please accept me because I have no other shelter than Yourself." Is that...? (end)
Purport Excerpt to Śrī Śrī Śikṣāṣṭakam
Los Angeles, December 28, 1968
Prabhupāda: (chants first four verses) Lord Caitanya Mahāprabhu instructed His disciples to write books on the science of Kṛṣṇa consciousness. A task which those who follow Him have continued to carry out down to the present day. The elaboration and exposition on the philosophy taught by Lord Caitanya are in fact the most voluminous, exacting, and consistent, due to the unbreakable system of disciplic succession of any religious culture in the world. Yet Lord Caitanya in His youth widely renowned as a scholar Himself, left us only eight verses called Śikṣāṣṭaka.
Glories to the śrī-kṛṣṇa-saṅkīrtana, which cleanses the heart of all the dust accumulated for years together. Thus the fire of conditioned life, of repeated birth and death is extinguished. This saṅkīrtana movement is the prime benediction for humanity at large because it spreads the rays of benediction moon. It is the life of all transcendental knowledge, it increases the ocean of transcendental bliss, and it helps to have a taste of the full nectar for which we are always anxious. Second verse. Oh my Lord, Your holy name alone can render all benediction upon the living beings and therefore You have hundreds and millions of names like Kṛṣṇa, Govinda, etc. In these transcendental names You have invested all Your transcendental energies and there is no hard and fast rule for chanting these holy names. Oh my Lord, You have so kindly made approach to You easy by Your holy names, but unfortunate as I am, I have no attraction for them. Three. One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street, more tolerant than the tree, devoid of all sense of false prestige, and ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly. (end)
Prabhupāda: This song was sung by Narottama dāsa Ṭhākura, a great devotee-ācārya in the disciplic succession of Gauḍīya Vaiṣṇava Sampradāya. Gauḍīya Vaiṣṇava Sampradāya means the disciplic succession who are coming down from Lord Caitanya. So this Narottama dāsa Ṭhākura has written many songs, and it is recognized as a authority by all the Vaiṣṇavas. He has sung the songs in simple Bengali language, but the purport and the deep meaning of the song is very significant. He says: gaurāṅga bolite habe pulaka-śarīra. This is the perfection of chanting, that as soon as we chant or take the name of Lord Gaurāṅga, who initiated the Saṅkīrtana Movement, at once there will be a shivering in the body. So it is not to be imitated. But Narottama dāsa Ṭhākura is recommending when that opportune moment will come to us, that as soon as we shall chant Lord Gaurāṅga's name, there will shivering in the body. And, after the shivering, hari hari bolite nayane ba'be nīr, by chanting Hare Kṛṣṇa there will be tears in the eyes. Then again he says āra kabe nitāicand koruṇā karibe. We are all asking about the mercy of Lord Nityānanda. Nityānanda is supposed to be the original spiritual master. So we have to approach Gaurāṅga, or Lord Caitanya, through the mercy of Lord Nityānanda. So what is the symptom of a person who has achieved the causeless mercy of Lord Nityānanda? Narottama dāsa Ṭhākura says that one who has actually received the causeless mercy of Nityānanda, he has no more any material desire. That is the symptom. Āra kabe nitāicand koruṇā karibe saṁsāra-vāsanā mora kabe tuccha. Saṁsāra-vāsanā means desire for material enjoyment, when it will become very insignificant. Of course, so long we have got this body we have to accept so many things, material. But not in the spirit of enjoyment, but to keep up the body and soul together. So...
And he says further: rūpa-raguṇatha-pade haibe ākuti. When I shall be very much eager to study the books left by the Six Gosvāmīs. Ākuti means eagerness. One Because Rūpa Gosvāmī is the father of this devotional service. He has written that book, Bhakti-rasāmṛta-sindhu. In that book there is nice direction. Of course, in Caitanya-caritāmṛta, and other books we have given the summary of those direction in our book, Teachings of Lord Caitanya. So one has to learn the conjugal loving affairs of Rādhā-Kṛṣṇa through the teachings of these Six Gosvāmīs. Narottama dāsa Ṭhākura giving us the direction that you do not try to understand the conjugal love of Rādhā-Kṛṣṇa by your own endeavor. You should try to understand by the direction of the Gosvāmīs. So Narottama dāsa Ṭhākura sings [break] ...Narottama
Yugala-pīriti means conjugal love. And another he sings that viṣaya chāḍiyā kabe śuddha ha'be mana. This mind, so, so, so long the mind is too much absorbed in materialistic thought, he cannot enter into the kingdom of Vṛndāvana. Narottama dāsa Ṭhākura says: viṣaya śuddha kabe śuddha ha'be mana. When my, my mind will be completely purified, being freed from material anxieties and desires. Then I shall be able to understand what is Vṛndāvana, what is conjugal love of Rādhā and Kṛṣṇa, and then my spiritual life will be successful. (end)
Spelling of Ārati Song
Los Angeles, December 31, 1968
Pradyumna: Jāhnave. Next one.
Prabhupāda: Taṭa, bank.
Prabhupāda: Of the forest.
Prabhupāda: Mana means mind, heart.
Prabhupāda: Attractive. This means "The ārātrika ceremony which is going on on the bank of the Ganges to receive Lord Caitanya is so beautiful that it is attractive to the people of the world, all people of the world." Jaga-jana-mana-lobhā. Mana... "Attractive to the mind of all people of the world."
Prabhupāda: Kibā again, the same thing, "hello."
Pradyumna: Hello. Bosiyāchen
Prabhupāda: Bosiyāchen, is seated.
Prabhupāda: Ratna means jewels.
Prabhupāda: On the throne.
Pradyumna: Ārati koren.
Prabhupāda: Ārati means the arati, reception. Koren, doing. Brahma, Lord Brahma. Ādi, headed by. Deva-gaṇe, all the demigods. that means "To offer ārati reception to Lord Caitanya, all the demigods have come down, headed by Lord Brahma." Ārati koren brahmā-ādi deva-gaṇe.
Prabhupāda: Dakṣine, on the right side.
Prabhupāda: Lord Nityānanda.
Pradyumna: Cand? Cand.
Prabhupāda: Cand, Nitāicand. His name, Nityānanda's, means Nitāicand. Yes.
Prabhupāda: Bāme, on the left side. This is Nityānanda on the right side, and that is Gadādhara on the left side.
Prabhupāda: Nikaṭe, near by.
Prabhupāda: Śrīvāsa, there, another Lord's devotee. Śrīvāsa.
Pradyumna: Śrīvāsa is?
Prabhupāda: Śrīvāsa, you know? Śrīvāsadi-gaura-bhakta. He is the chief devotee of Lord Caitanya. Śrīvāsa. He is Śrīvāsa.
Prabhupāda: That means Advaita Prabhu is nearby, and Śrīvāsa is also nearby, and Śrīvāsa is bearing the umbrella on the head of Lord Caitanya.
Prabhupāda: Śaṅkha. Śaṅkha means the conchshell.
Pradyumna: Trumpet? Bugle or trumpet?
Prabhupāda: Yes. trumpeting. Trumpeting. The conchshell.
Pradyumna: Sounding. It's called. You sound.
Prabhupāda: Ghaṇṭā, bells. Different kinds of bells are also ringing.
Prabhupāda: Karatāla, cymbal, this is also being sounded, all together.
Prabhupāda: Yes. The mṛdaṅga vibration is very sweet.
Prabhupāda: Śunite, to hear.
Prabhupāda: Rasāla, very relishable. All these sounds together, when vibrated, they are very relishable to hear. So make typed copies nicely, with diacritic mark, hard "a," and explain. And the sound is there, repeat. If you practice two, three days, it will be all right. Everyone will be able to sing, and it will be very nice.
Pradyumna: It's very beautiful.
Prabhupāda: Yes. Everything will come out nice, beautiful. (break—Prabhupāda sings mahāmantra in morning tune, also mixing the words) Like that. I asked you not to sit down before Deity like that. You should always sit very respectfully. This is to be practiced. So these words can be mixed in a different way to make the sound palatable. That's all. Just repeat. The Hare Kṛṣṇa is there, but in a different way. That's all. (end)
Purport to Śrī-Śrī-Gurv-aṣṭakam
Los Angeles, January 2, 1969
vande guroḥ śrī-caraṇāravindam **
This song is offering obeisances particularly to the spiritual master, and the symptoms of the spiritual master are described in this prayer. The spiritual master has two kind of symptoms in his activities. One kind is called constant, and other kind is called temporary. So the first verse says that the constant symptom of the spiritual master is that he can deliver his disciples from the blazing fire of this material existence. That is the eternal qualification of spiritual master. Trāṇāya means for deliverance, and kāruṇya means compassionate, very merciful. The spiritual master comes to the deliverance of the fallen souls out of his causeless mercy. Nobody has any business for the sufferings of others. The best example is Lord Jesus Christ, that he suffered for others. And it is the principle in the Bible that he accepted all the sins of others. This is the sign of spiritual master, that he voluntarily accepts the sinful activities of others and delivers them. That is the qualification of spiritual master. How it is? Just like ghanāghanatvam. Ghanāghanatvam means dense cloud in the sky. The first example has been said, that this material existence is just like forest blazing fire. Now, to extinguish the forest blazing fire, there is no use of sending fire brigade. The fire brigade cannot approach the forest fire; neither any man can go there to extinguish the fire. One has to depend completely on the mercy of nature. That means one has to completely depend on the cloud in the sky. Otherwise, there is no question of pouring water on that blazing fire. So the example is very appropriate. As man-made engine or fire brigade is unable to extinguish the forest blazing fire, similarly, the material existentional blazing fire cannot be extinguished by any man-made method.
They are planning to be very comfortable in this material existence, but they are still more being confused and failure. That peace movement, that United Nation movement, everything is failure. Why? These miseries of this material existence cannot be stopped by any material means. One has to take shelter of spiritual means. Just like the blazing fire in the forest has to wait for the cloud in the sky, similarly, one has to wait for the merciful cloud as the spiritual master. That is described. Trāṇāya kāruṇya-ghanāghanatvam, prāptasya kalyāṇa-guṇārṇavasya **. So the spiritual master is not self-made. It is not that if anyone comes before you and bluffs you that "I have attained spiritual perfection, and I have realized something by some method.'' No. The spiritual master, bona fide spiritual, means he has to receive the power from authority. Otherwise it is useless. No It is not that one can become spiritual master overnight. He has to take the power from his spiritual master. Therefore it is called prāptasya. Prāptasya means one who has obtained, one who has got the merciful blessings of his spiritual master.
We should always remember that the spiritual master is in the disciplic succession. The original spiritual master is the Supreme Personality of Godhead. He blesses his next disciple, just like Brahmā. Brahmā blesses his next disciple, just like Nārada. Nārada blesses his next disciple, just like Vyāsa. Vyāsa blesses his next disciple, Mādhvācārya. Similarly, the blessing is coming. Just like royal succession—the throne is inherited by disciplic or hereditary succession—similarly, this power from the Supreme Personality of Godhead has to receive. Nobody can preach, nobody can become a spiritual master, without obtaining power from the right source. Therefore the very word, it is stated here, prāptasya. Prāptasya means "one who has obtained." Prāptasya kalyāṇa. What he has obtained? Kalyāṇa. Kalyāṇa means auspicity. He has received something which is auspicious for all the human kind. Prāptasya kalyāṇa-guṇārṇavasya. Here is another example. Guṇārnava. Arṇava means ocean, and guṇa means spiritual qualities. Just like the same example is going on. It is very nice poetry. There is nice rhethorics and metaphor. The example is set, blazing fire, and it is to be extinguished with the cloud. And wherefrom the cloud comes? Similarly, wherefrom the spiritual master receives the mercy? The cloud receives his potency from the ocean. Therefore the spiritual master also receives his power from the ocean of spiritual quality, that is, from the Supreme Personality of Godhead. So prāptasya kalyāṇa-guṇārṇavasya. Such kind of spiritual master, one has to accept, and vande guroḥ śrī-caraṇāravindam, and one has to offer his respectful obeisances to such authorized spiritual master. (end)
Purport to Parama Koruṇa
Los Angeles, January 4, 1969
Prabhupāda: Parama koruṇa, pahū dui jana, nitāi gauracandra. This is a song by Locana dāsa Ṭhākura, a great devotee and ācārya of the Gauḍīya-sampradāya. He is declaring that pahū dui jana. Pahū means lords. Dui jana means two. Who are the two lords? Nitai Gauracandra. One is Lord Nitāi, Nityānanda; another is Lord Śrī Caitanya Mahāprabhu. So he says that "These two Lords are very merciful.'' Parama koruṇa, pahū dui jana. Parama koruṇa means very merciful. Nitai Gauracandra. Saba avatāra, sāra śiromaṇi. Avatāra means incarnation, and saba means all. "They are the essence of all incarnations.'' Saba avatāra, sāra śiromaṇi, kevala ānanda-kanda: "And the specific significance of these incarnations is that to prosecute their ways of self-realization is simply joyful,'' ānanda-kanda. They introduced chanting and dancing. No other incarnation There are many incarnation, just like Lord Rāma. Even Kṛṣṇa, He taught Bhagavad-gītā. That requires knowledge, understanding. But here Lord Caitanya, Nityānanda, introduced some process which is simply joyful: simply chant and dance. Kevala ānanda-kanda. Saba avatāra, sāra śiromaṇi, kevala ānanda-kanda.
Therefore he requests everyone, bhajo bhajo bhāi, caitanya nitāi: "My dear brothers, I request you. Just you worship Lord Caitanya and Nityānanda.'' Sudṛḍha biśwāsa kori': "With firm conviction and faith.'' Don't think that this chanting and dancing will not lead you to the desired goal. It will because there is assurance of Lord Caitanya Mahāprabhu that you will get all perfection by this process. Therefore Locana dāsa Ṭhākura says that "You must have firm faith and conviction.'' It will act. Bhajo bhajo bhāi, caitanya nitāi, sudṛḍha. Sudṛḍha means firm. Biśwāsa kori', with faith and conviction. But what is the process? The process is viṣaya chāḍiyā, se rase majiyā. If you want to be Kṛṣṇa conscious under that process, then you have to give up your engagement of sense gratification. That is the only restriction. You cannot do that. Then it will be very nice. If you give up sense gratification and come to this stage, then it is sure that you will reach to the desired goal. Viṣaya chāḍiya, se rase majiyā, mukhe bolo hari hari: "And you have to simply chant Hare Kṛṣṇa, 'Hari Hari,' that's all, without any motive of sense gratification.''
Dekho dekho bhāi, tri-bhuvane nāi. He says, "My dear brothers, you just try and examine that within these three worlds there is nobody like Lord Caitanya or Nityānanda Prabhu.'' Because, paśu pākhī jhure, pāṣāṇa vidare: "Their mercy and qualities are so great that even birds and beasts, they are crying, what to speak of human being?'' Actually, when Lord Caitanya Mahāprabhu passed through the forest of Jhārigrāma, the tigers, the elephants, the snake, the deer, all joined Him in chanting Hare Kṛṣṇa. It is so nice. Anyone can join. Animals can join, what to speak of human being? Of course, it is not possible for ordinary man to enthuse animals to chant, but Caitanya Mahāprabhu did it actually. So even if we cannot enthuse animals, we can enthuse at least human being to this path of Hare Kṛṣṇa mantra chanting. Paśu pākhī jhure, pāṣāṇa vidare. And it is so nice that even the most stonehearted men will be melted. Pāṣāṇa vidare. Pāṣāṇa means stone, and vidare. Pāṣāṇa, even stone, will melt. It is so nice. But he regrets that, viṣaya majiyā: "Being entrapped by sense gratification...'' Viṣaya majiyā, rohili bhuliyā. He's addressing himself, "My dear mind, you are entrapped in the sense gratification process and you have no attraction for chanting Hare Kṛṣṇa.''
Viṣaya bhuliyā, rohili majiyā, se pade nahilo āśa: "You have no attraction for the lotus feet of Caitanya-Nityānanda. So what can I say? It is only...'' Āpana karama, bhuñjāya śamana: "I can simply think of my misfortune only that Yamaraja, the superintendent of death, he is punishing me in this way, that he is not allowing me to be attracted to this movement.'' This is the statement of Kahoye locana-dāsa: "This is the statement of Locana dāsa Ṭhākura.'' (end)
Prabhupāda: Gaurāṅgera duṭi pada, yāra dhana sampada, sei jāne bhakati-rasa-sāra. This is another song composed by Narottama das Ṭhākura, and he says that "One who has accepted the lotus feet of Lord Caitanya, in other words, one who has the only asset of possession, the two feet of Lord Caitanya, such person is supposed to know what is the essence of devotional service." Sei jāne bhakati-rasa-sāra. What is the purport of devotional service, or what is the humor of devotional service, can be understood by a person who has accepted Lord Caitanya's lotus feet as everything. The idea is that actually Lord Caitanya, He is Kṛṣṇa Himself, and He is teaching devotional sevvice to the living entities personally. Directly. Therefore the modes of devotional service, as taught by Lord Caitanya, is the most perfect. There cannot be any doubt. The expert, or the master, is teaching the servant how to work. If a... If somebody is master of some engineering work and he is personally teaching some assistant, that teaching, instruction, is most perfect. Similarly, Lord Kṛṣṇa Himself, in the role of a devotee, is teaching devotional service. Therefore the path chalked out by Lord Kṛṣṇa is the most feasible way for perfection to devotional service. Sei jāne bhakati rasa sāra. Sāra means essence.
And then he says, gaurāṅgera madhuri-līlā, yāra karṇe praveśilā. Now he comes to the pastimes of Lord Caitanya. He says that "Lord Caitanya's pastimes are also as much transcendental as Lord Kṛṣṇa's." As in the Bhagavad-gītā it is said that anyone who can simply understand the transcendental appearance, disappearance, activities, work of Kṛṣṇa, he immediately becomes eligible to enter into the kingdom of God. Simply by understanding the pastimes and the work, transcendental activities of Kṛṣṇa. Similarly, one who enters into the pastimes of Lord Caitanya, he immediately becomes freed from all contamination of the heart. Gaurāṅgera madhuri-līlā, yāra karṇe praveśilā. Karṇe praveśilā means simply one has to receive the message of Lord Caitanya. Karṇe means in the ear. To give the message a submissive aural reception. Then immediately one's heart becomes freed from all material contamination.
Then he says: yei gaurāṅgera nāma laya, tāra haya premodaya. Now, the devotees are concerned how to develop love of Godhead. Narottama dāsa Ṭhākura recommends that anyone who simply chants śrī-kṛṣṇa-caitanya prabhu-nityānanda...'' Gaurāṅga means with all this paraphernalia. As soon as we speak of gaurāṅga, we should mean the five: Lord Nityānanda, Advaita, Gadādhara, and Śrīvāsa. All together. So yei gaurāṅgera nāma laya, anyone who chants, immediately he will develop love of Godhead. Yei gaurāṅgera nāma laya, tara haya premodaya, tāre mui jaya bole hari. Narottama dāsa Ṭhākura says "I offer him all congratulation.'' Because it is certain that he has developed love of Godhead. Then he says, gaurāṅga-guṇete jhure, nitya-līlā tāre sphure. Anyone, if he cries by simply by hearing the transcendental qualities of Caitanya Mahāprabhu, he at once understands what is the loving affairs between Rādhā and Kṛṣṇa.
Nitya-līlā means the pastimes, or the loving exchange, affairs between Rādhā and Kṛṣṇa, that is eternal. That is not temporary. We should not think that Rādhā-Kṛṣṇa pastimes, loving affairs, is just like the business of a, of a young boy or girl, as we see in this material world. Such loving affairs is not at all loving affairs. They are lusty affairs, and they are not eternal. Therefore they break. Today I am in love with somebody and next day it breaks. But Rādhā-Kṛṣṇa līlā is not like that. It is eternal. Therefore that is transcendental and this is temporary. So simply one who is absorbed in the pastimes of Lord Caitanya, he can immediately understand what is the actual position of the loving affairs of Rādhā-Kṛṣṇa. Nitya-līlā tāre sphure. Sei yaya rādhā-mādhava, sei yaya vrajendra-suta pāśa. And simply by doing that, he becomes eligible to enter into the abode of Kṛṣṇa. Vrajendra-suta. Vrajendra-suta means the son of Nanda Mahārāja in Vṛndāvana. He's sure to go to associate with Kṛṣṇa in his next birth.
Gaurāṅgera saṅge-gaṇe, nitya-siddha boli māne. Anyone who has understood that the associates of Lord Caitanya, they are not ordinary conditioned souls... They are liberated souls. Nitya-siddha bole māni. There are three kinds of devotees. One is called sādhana-siddha. Sadhana-siddha means by following the regulative principles of devotional service, if one becomes perfect, he's called sādhana-siddha. Another devotee is called kṛpā-siddha. Kṛpā-siddha means even if he has not followed strictly all the regulative principle, still, by the mercy of ācārya or a devotee, or by Kṛṣṇa, he is elevated to the perfectional stage. That is specially. And another devotee is called nitya-siddha. Nitya-siddha means they were never contaminated. The sādhana-siddha and kṛpā-siddha was contaminated by material touch, and by following regulative principles or by the mercy or grace of some devotee and ācārya they're elevated to the perfectional state. But nitya-siddha means they were never contaminated. They're ever liberated. So all the associates of Lord Caitanya, just like Advaita Prabhu, Śrīvāsa, Gadādhara, Nityānanda, they are Viṣṇu-tattva. They are all liberated. Not only they, the Gosvāmīs... There are many others. So they are ever-liberated. So one who can understand that the associates of Lord Caitanya are ever-liberated... Nitya-siddha bale māni, sei yaya vrajendra suta-pāśa. Immediately he becomes eligible to enter into the abode of Kṛṣṇa.
And then he says, gauḍa-maṇḍala-bhūmi, yebā jāni cintāmaṇi. A... The gaura-maṇḍala means the place in West Bengal wherein Lord Caitanya had His pastimes. In Navadvīpa, during Lord Caitanya's birth anniversary, the devotees go and circumambulate different places of Lord Caitanya's pastimes. It takes nine days. So that portion of Bengal is called gauḍa-maṇḍala. So Narottama dāsa Ṭhākura says, "One who understands that there is no difference between this part of the country with Vṛndāvana," tāra haya vraja-bhūmi vāsa, "it is as good as one lives in Vṛndāvana." Then he says, gaura-prema rasārṇarve. Lord Caitanya's activities is just like an ocean of loving affairs of Kṛṣṇa. Therefore one who takes a dip into this ocean, gaura-prema-rasārṇave, sei taraṅga yebā ḍube. Just like we take a dip and bath, and we play, sport, in the waves of the ocean or sea. Similarly, one who takes pleasure, taking a dip and sporting with the waves of the ocean of Lord Caitanya's distribution of love of God, such a person becomes immediately a confidential devotee of Lord Kṛṣṇa. Sei rādhā-mādhava-antaraṅga. Antaraṅga means not ordinary devotee. They are confidential devotee. And Narottama dāsa Ṭhākura says, gṛhe vā vanete thāke. "Such devotee, who is taking pleasure in the waves of Lord Caitanya's movement," because he has become a very confidential devotee of the Lord...
Therefore Narottama dāsa Ṭhākura says, "Such devotee, it doesn't matter whether he's in the renounced order of life or whether he is a householder." Gṛha. Gṛha means householder. So Caitanya Mahāprabhu's movement does not say that one has to become a renounced order, sannyāsī. Just like Māyāvādī sannyāsīs, impersonalists, Śaṅkarācārya, they first, they put the first condition that "You take up the renounced order of life first, and then talk of spiritual advancement." So in Śaṅkara sampradāya nobody is accepted as bona fide impersonalist unless he has accepted the renounced order of life. But here, in Caitanya's movement, there is no such restriction. Advaita Prabhu, He was a householder. Nityānanda, He was householder. Gadādhara, He was also householder. And Śrīvāsa, he was also householder. And Caitanya Mahāprabhu also married twice. So it doesn't matter. Narottama dāsa Ṭhākura says that to become in renounced order of life, or to remain in householder life, that does not matter. If he is actually taking part in the movements of Caitanya's saṅkīrtana activities and actually understanding what it is, he is taking sport in the waves of such devotional ocean, then such person is always liberated. And Narottama dāsa Ṭhākura is aspiring his association ever increasingly. That is the sum and substance of this song. (end)
Prabhupāda: Bhajahū re mana, śrī-nanda-nandana-abhaya-caraṇāravinda re. This is a song composed by Govinda dāsa, a great poet and Vaiṣṇava. He says, addressing his own mind Because mind is the center of all elevation. In the Bhagavad-gītā it is said that if you have your mind controlled, then your mind is the best friend. But if your mind is uncontrolled, then he is your greatest enemy. So we are seeking after friend or enemy. So both of them are sitting with me. If we can utilize the friendship of the mind, then we are elevated to the highest perfectional stage. But if we create mind as my enemy, then my path to hell is clear. Therefore Govinda dāsa Ṭhākura, he is addressing his mind. The yogis try to control the mind by different gymnastic process. That is also approved. But it takes a long time, and sometimes there are failures. In most cases they are failures. Even a big yogi like Viśvāmitra, he also failed, what to speak of these teeny and nonsensical yogis.
So Govinda dāsa advises that "You just engage your mind in Kṛṣṇa consciousness. Then mind becomes automatically controlled.'' If the mind has no chance of being engaged in any other business except Kṛṣṇa consciousness, then he cannot become my enemy. It is automatically my friend. That is the instruction in the Śrīmad-Bhāgavatam: sa vai manaḥ kṛṣṇa-padāravindayoḥ [SB 9.4.18]. Lord, King Ambarīṣa, he first of all engaged his mind on the lotus feet of Kṛṣṇa. So similarly, here also, Govinda dāsa Ṭhākura, he is asking his mind: "My dear mind, you just engage yourself to the lotus feet of abhaya-caraṇāravinda.'' Abhaya-caraṇāravinda. That is the name of the lotus feet of Kṛṣṇa. Abhaya means fearless. If you take shelter of the lotus feet of Kṛṣṇa then you immediately become fearless. So he advises "My dear mind, you just engage yourself on the service of the lotus feet of Govinda.'' Bhajahū re mana śrī-nanda-nandana. He does not say "Govinda.'' He addresses Kṛṣṇa as "the son of Nanda Mahārāja.'' "Because that lotus feet is fearless, you will have no more any fear from the attack of māyā."
"Oh, I have got to enjoy so many things. How can I fix up my mind on the lotus feet of Kṛṣṇa?'' Then Govinda dāsa advises, "No, no.'' Durlabha mānava-janma. "You don't waste your life in that way. This human form of life is very rare. Out of many, many thousands and millions of births, you have got this opportunity.'' Durlabha mānava-janama sat-saṅge. "Therefore don't go anywhere. You just associate with pure devotees.'' Taraha ei bhava-sindhu re.'' Then you shall be able to cross of the ocean of nescience.'' "Oh, if I engage my mind always in Kṛṣṇa, then how I shall enjoy my family, my other paraphernalia?'' So Govinda dāsa says, ei dhana yauvana. "You want to enjoy your wealth and your youthful ages,'' ei dhana yauvana, putra parijana, "and you want to enjoy the society of freindship, love and family, but I say,'' ithe ki āche paratīti re, "do you think that there is transcendental pleasure in these nonsense thing? No, there is none. It is simply illusion.'' Ei dhana yauvana, putra parijana, ithe ki āche paratīti re. Durlabha mānava-janama sat-saṅge, taraha ei bhava sindhu re.
Then again he says that
śīta ātapa bāta bariṣaṇa
ei dina jāminī jāgi 're
viphale sevinu kṛpaṇa durajana
capala sukha-laba lāgi' re
Now Govinda dāsa is reminding his mind: "You have experience of your material happiness. So material happiness means, the ultimate goal of material happiness is sex life. But don't you remember how long you can enjoy this sex life?" Capala. "Flickering. Say, for a few minutes or moment. That's all. But for that purpose you are working so hard?" Śīta ātapa. "Don't care for snowfall. Don't care for scorching heat. Don't care for torrents of rain. Don't care for keeping night, night duty. Whole day and night you are working. And what is the result? Simply for that flickering momentous enjoyment. Are you not ashamed of this?" So śīta ātapa, bāta bariṣaṇa, ei dina jāminī jāgi re. Dina means day, and jāminī means night. So "Day and night, you are working so hard. Why?" Capala sukha-laba lāgi' re. "Simply for that flickering happiness." Then he says, ei dhana yauvana, putra parijana, ithe ki āche paratīti re. "There is no happiness actually, eternal happiness, transcendental happiness, in enjoying this life, or this youthful age, or family, society. There is no happiness, no transcendental happiness."
Therefore kamala-dala-jala, jīvana ṭalamala. "And you do not know how long you shall enjoy this life. Because it is tottering. You are on the tottering platform. Just like there is water on the lily leaf. It is tilting. At any moment it will fall down. So our life is tilting. At any moment it may collapse. We may meet, by chance, any danger, and finished. So don't waste life in that way.'' Bhajahū hari-pada nīti re. "Be always engaged in Kṛṣṇa consciousness. That is the success of your life.'' And how to discharge this Kṛṣṇa consciousness? He advises, śravaṇa kīrtana, smaraṇa vandana, pāda-sevana dāsya re. You can adopt out of the nine ways of devotional service any one. If you can adopt all of them, that's very nice. If not, you can adopt eight of them. You can adopt seven of them, six of them, five of them, four of them. But even if you adopt only one of them, your life will be successful. What are those nine methods? Śravaṇaṁ kīrtanam. Hearing from authoritative sources. And chanting. Śravaṇaṁ kīrtanam. Smaraṇam. Memorizing. Vandanam, prayers. Śravaṇa kīrtanaṁ, smaraṇaṁ vandana, pāda-sevanam. Offering service to His lotus feet as eternal servant. Pūjana sakhī-jana. Or just try to love Kṛṣṇa as your friend. Ātma-nivedana. Or give up everything for Kṛṣṇa. That is the way of devotional service, and Govinda dāsa is aspiring after that Kṛṣṇa consciousness business. (end)
Purport to the Maṅgalācaraṇa Prayers
Los Angeles, January 8, 1969
Prabhupāda: Vande 'ham means "I am offering my respectful obeisances." Vande. V-a-n-d-e. Vande means "offering my respectful obeisances." Aham. Aham means "I." Vande 'ham śrī-gurūn, all the gurus, or spiritual masters. The offering of respect direct to the spiritual master means offering respect to all the previous ācāryas. Gurūn means plural number. All the ācāryas, they are not different from one another. Because they are coming in the disciplic succession from the original spiritual master and they have no different views, therefore, although they are many, they are one. Vande 'ham śrī-gurūn śrī-yuta-pada-kamalam. Śrī-yuta means "with all glories, with all opulence." Pada-kamalam, "lotus feet." Offering of respect to the superior begins from the feet, and blessing begins from the head. That is the system. The disciple offers his respect by touching the lotus feet of the spiritual master, and the spiritual master blesses the disciple by touching his head. Therefore it is said, "I offer my respectful obeisances unto the lotus feet of all the ācāryas.'' Śrī-yuga-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca. Gurūn means spiritual master, and vaiṣṇavāṁś ca means all their followers, devotees of Lord.
Spiritual master means they must have many followers. They are all Vaiṣṇavas. They are called prabhus, and the spiritual master is called prabhupāda because on his lotus feet there are many prabhus. Pada means lotus foot. So all these Vaiṣṇavas, they are all prabhus. So they are also offered respectful Not that the spiritual master alone, but along with his associates. And these associates are all Vaiṣṇavas, his disciples. They are also devotees of the Lord; therefore they should also be offered respectful obeisances. This is the process. Then śrī-rūpam. The spiritual master is descending from the Six Gosvāmīs. Out of the Six Gosvāmīs, Śrī Rūpa Gosvāmī and his elder brother Sanātana Gosvāmī are heading the list. Śrī-rūpaṁ sāgrajātam. Agrajātam means his elder brother, eldest brother. Śrī-rupaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitam. They are also associated with other Gosvāmīs, two Raghunāthas, raghunāthān, plural number. There were Raghunātha dāsa Gosvāmī and Raghunātha Bhaṭṭa Gosvāmī. Then Śrī Jīva Gosvāmī. So all they are offered respected obeisances one after another.
And after finishing respectful obeisances to the spiritual master and the Gosvāmīs, then we approach Lord Caitanya. Lord Caitanya is also approached with His associates. Sāvadhūtam, sādvaitam. Sa means "with.'' Advaita, Advaita Gosai. And avadhūta means Nityānanda. So with Advaita and with Nityānanda, the offering goes to the Lord, Śrī Caitanya Mahāprabhu. So after finishing all these obeisances one after another, according to the system, then śrī-rādhā-kṛṣṇa-pādān, then we approach Rādhā and Kṛṣṇa. Rādhā-Kṛṣṇa is also associate. Kṛṣṇa is associated with Rādhārāṇī, and He (she?) is associated with Her immediate companions like Lalitā, Viśākhā, and others. So this is the process of offering respectful obeisances to the Deity. We cannot approach Rādhā-Kṛṣṇa directly. We have to approach through the spiritual master, through the Gosvāmīs, through the associates of Lord Caitanya. Then we approach Rādhā, then Kṛṣṇa. If one approaches Kṛṣṇa through this channel of disciplic succession, his efforts becomes successful. Otherwise, if he wants to approach Kṛṣṇa directly, it will be futile endeavor. (end)
Prabhupāda: This nice song was sung by Narottama dāsa Ṭhākura, one of the great ācāryas of the Gauḍīya Vaiṣṇava sampradāya. That is the sect of Vaisnavism started by Lord Caitanya Mahāprabhu. Gauḍīya means belonging to Bengal. There are five Gauḍa-deśa in the northern part of India, out of which, part of Bengal, West Bengal, is called Gauḍa-deśa. So Narottama dāsa Ṭhākura's songs are very appropriate just to the conclusions of Vedic injunctions. So he sings this song, how one can rise up to the transcendental plane for associating directly with Rādhā and Kṛṣṇa, what is that process. The process is one should begin this
Kṛṣṇa consciousness under the$mercy of Lord Caitanya. Śrī Caitanya Mahāprabhu is Kṛṣṇa Himself and He is teaching people how to become Kṛṣṇa consciousness. Lord Kṛṣṇa, He personally spoke about Himself in the Bhagavad-gītā, but people who are not very intelligent, who are described in the Bhagavad-gītā as mūḍha... Mūḍha means rascal. And duṣkṛtina, miscreant, and narādhama. Narādhama means lowest of the mankind. Such persons cannot understand Kṛṣṇa. But still, Kṛṣṇa was so merciful that in order to claim all these people, means the lowest of mankind, miscreant, and fools, and rascals, rejected, so He came in the form of Lord Caitanya to reclaim them. So God is so merciful that even some persons cannot understand Him... First thing is people cannot understand actually what is God, but God comes Himself to explain Himself. Still, they commit mistake. Therefore Kṛṣṇa comes as a devotee to teach us about Kṛṣṇa consciousness.
So we have to follow the footprints of Lord Caitanya. And Narottama dāsa Ṭhākura teaches that "First of all, try to chant the name of Gaursundara." Śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. In this way, when we are a little bit attached with Gaurasundara, Lord Caitanya, then we automatically feel transcendental emotion. And that emotional stage is exhibited by shivering in the body. We should not, however, imitate such shivering to show to the public that "I have become a great devotee," but we should execute devotional service nicely and faithfully.; then that stage will come automatically, shivering. As soon as one will chant the name of Śrī Kṛṣṇa Caitanya, there will be shivering. This is the first symptom that one is getting advanced in the perfectional stage of Kṛṣṇa consciousness. So Narottama dāsa Ṭhākura says, gaurāṅga bolite habe pulaka śarīre. He's expecting. Although he was a great ācārya, still, he was expecting, "When that stage will come?'' The wording of the song is as follows. G-a-u-r-a-n-g-a, gaurāṅga. Bolite, b-a-l-i-t-e. Habe, h-a-b-e. Gaurāṅga bolite habe pulaka, p-u-l-a-k-a. Pulaka śarīra, s-a-r-i-r. Gaurāṅga bolite habe pulaka śarīra hari hari, h-a-r-i h-a-r-i. Bolite, b-a-l-i-t-e. Hari hari bolite habe, h-a-b-e. Hari hari bolite kabe. Not habe, kabe, k-a-b-e. Nayane, n-a-y-a-n-e. Ba'be, b-a-b-e, Nīra, n-e-e-r. The meaning is that there will be not only shivering as soon as I utter the name of Gaurāṅga, but there will be torrents of tears in my eyes as soon as I chant Hare Kṛṣṇa. this is the explanation.
The next line is āra kabe nitāi-cānder koruṇā hoibe. (spells out) Āra kabe nitāi-cānder koruṇā koribe. This is also aspiration, that "When Nityānanda Prabhu, the constant associate of Lord Caitanya, will be pleased upon me?" Koruṇā koribe. Koruṇā koribe means He will be pleased upon me. Nityānanda Prabhu or Nitāi-cānd, is the original spiritual master. He is Baladeva. Bala means strength, and deva, the Personality of Godhead who gives strength. Therefore Nitāi-cānd is the symbol of spiritual master who gives strength to the disciples. This is the process of disciplic succession. We have to acquire the spiritual strength. No amount of material strength can help me in the advancement of spiritual life. We must derive the spiritual strength. Just like we have to take electricity from the powerhouse by directly connecting with the powerhouse. Not the wiring but the electricity. Similarly, this disciplic succession means the strength is descending from the original person through the spiritual master. That is the idea. So Narottama dāsa Ṭhākura explains that "When Nitāicānd will be pleased?" And the result of such pleasure of Nitāicānd is that one becomes free from all desires for material enjoyment.
(spells out). So by the mercy of Nitāi-cānd, one will get free from all desires of material enjoyment.
The next line is viṣaya chāḍiyā kabe śuddha ha'be mana. (spells out) This kabe means when, aspiring. Śuddha means purified. Ha'be, will be. Mana means mind. So when actually our spiritual master or Nityānanda Prabhu is pleased upon us, at that time the symptom will be that we shall no longer hanker after material enjoyment. When that stage of life is arrived, at that time only, we can understand what is Vṛndāvana, the abode of Kṛṣṇa. Vṛndāvana is not a material place, just like ordinary city or country. It is transcendental. So appreciation of Vṛndāvana will be possible when our mind is free from all material desires. Viṣaya chāḍiyā. Viṣaya means eating, sleeping, mating and defending. They are called viṣaya. Viṣaya means objects. In the material world there are, these four objects are in view: how I shall eat, how I shall sleep, how shall I mate, how shall I defend. So as soon as one is purified of all material desires, these material objectives will not be a problem.
So then we shall be able to understand what is Vṛndāvana and what is kingdom of God or Goloka Vṛndāvana.
And the next stage is that one has to understand what is the loving affairs, conjugal love, between Rādhā and Kṛṣṇa. And that will be possible if we carefully study the literatures left by the Gosvāmīs. Just like Rūpa Goswami has left behind him bhakti-rasāmṛta-sindhu, Vidagdha-mādhava, Lalitā-mādhava. Many books. Especially that Bhakti-rasāmṛta-sindhu. So
viṣaya chāḍiyā kabe śuddha ha'be mana
kabe hāma herabo śrī-vṛndāvana
rūpa-raghunātha-pade haibe ākuti...
(spells out) Habe means "will be". Ākuti eagerness. "When I shall be very much eager to understand what is spoken by the Gosvāmīs?'' These are the processes. We have to derive the pleasure of Nityānanda. We have to understand the six Gosvāmīs, what they are speaking. We have to cleanse our mind from material desires. These are the qualifications to understand what is Rādhā and Kṛṣṇa. Otherwise we shall be misled, we shall think Rādhā-Kṛṣṇa ordinary boy and girl. No. The activities are just like that, but it is all spiritual. There is no material contamination at all. There is no material inebrieties. Therefore, in such loving affairs, in such embracing, such kissing, in Rādhā and Kṛṣṇa, that is all spiritual, eternal, blissful, full of knowledge, full of pleasure.
So at the present moment, in material condition, it is not possible to understand, but this is the purificatory process. We have to chant śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda, Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. This chanting process has got the spiritual value to lead us to the highest stage of understanding Rādhā and Kṛṣṇa. And as soon as we are capable of understanding what is Rādhā and Kṛṣṇa, then it is possible for getting admission in the spiritual world. So all people interested in Kṛṣṇa consciousness should follow the regulative principles, gradually raise himself one after another, and reach the highest successful transcendental platform of understanding Rādhā and Kṛṣṇa. (end)
Purport to Gaura Pahū
Los Angeles, January 10, 1969
Prabhupāda: Gaura pahū nā bhajiyā goinu, prema-rathana-dhana helāya hārāiṅu. This is another song by Narottama dāsa Ṭhākura. He's saying that "I have invited my spiritual death by not worshiping Lord Caitanya." Gaura pahū nā bhajiyā goinu. Gaura pahū means "Lord Caitanya," and nā bhajiyā, "without worshiping." Goinu, "I have invited spiritual death." And adhame yatane kari dhanu tainu. "Why I have invited the spiritual death? Because I am engaged in something which is useless and I have rejected the real purpose of my life."Adhama means valueless things. And dhana means valuables. So actually, everyone of us, neglecting our spiritual emanicipation, we are engaged in material sense gratification, and therefore we are losing the opportunity of this human form of body to elevate myself on the spiritual platform. This human body is especially given to the conditioned soul to take a chance for spiritual emancipation. So anyone who does not care for spiritual emancipation, he is inviting spiritual death. Spiritual death means to forget oneself, that he's spirit. That is spiritual death. So in the animal life it is fully forgetfulness. They cannot be reminded at any circumstances that they are not this body, they are different from this body. It is only in this human form of body, human form of life, one can understand that he is not this body, he's spirit soul. So by chanting Hare Kṛṣṇa, one can easily understand this fact, and by worshiping Lord Caitanya, following His principles and ways, one can chant Hare Kṛṣṇa and very easily come to the platform of spiritual understanding. But Narottama dāsa Ṭhākura says on our behalf that we are neglecting this. Therefore we are inviting spiritual death.
Then he says that prema-rathana-dhana helāya hārāiṅu. Spiritual life means to develop real love. The... Everyone says love. There are so many signboards, so many papers, "love, love." But there is no love. This is illusion. It is all lust. Love for intoxication, love for sex, love for this... This is going on. So actual love means... Love, this word, can be applicable only with Kṛṣṇa, with God. Because we are created for that purpose. To love means to love Kṛṣṇa. So that is wanted. That is spiritual love. So prema-rathana. I could achieve that transcendental position of love, but I am neglecting. Therefore I am calling my spiritual death. And these things are happening due to my past misdeeds. Due to my past deeds, misdeeds, I have got a type of body. Everyone who has got this material body, it is due to past misdeeds. The... sometimes we call pious deeds. Actually, so long one gets this material body there is no pious deeds. Pious deeds means no more material body. That is pious deeds. Otherwise it is to be taken as a fact that even Brahmā, who is the chief living entity within this universe and has got a mass of years as duration of life, all power, still, that is also considered as misdeeds. Because he has got the material body. So we are going deep down and down, one after another, body, by our misdeeds. In the Bhāgavata also it is stated that they do not know that by this sense gratificatory process they will have another body. And the body is the cause of material pangs. Because I have got this body, therefore I feel headache, I feel stomachache. I feel this and that. But, as soon as we are out of this material body, there is no more material pangs. It is simply joyful life. Brahma-bhūtaḥ prasannātmā [Bg. 18.54]. Prasannātmā means joyful. As soon as one gets spiritual life. So due to my past deeds, I am missing this opportunity. Apana kara mada seva...
And why it is happening? Sat-saṅga chāḍi khainu asatyera vilāsa. "I have given up the association of devotees, but I am associating with common nonsense men." Asatyera. Asat and sat. Sat means spirit. And asat means matter. So association of material attachment means implication in this material conditional life. So one has to make association with devotees. Satāṁ prasaṅgād mama vīrya-saṁvido. One can understand about God only in association of devotees. Therefore we are advocating this Kṛṣṇa consciousness movement, society. Actually, you'll find, one who comes to this society, by associating a few days, a few weeks, he becomes conscious and he comes forward for initiation and further advancement. So this association is very important. And the, those who are conducting different centers and temples, they should be very responsible men. Because everything will depend on their sincere activities and character. If they are insincere, then that will not be effective. One may come and associate with us, but if we are insincere, then it will be not be effective. But if the devotees are sincere, anyone who will come in contact with a devotee, he'll change. That is the secret. Sat-saṅga chāḍi asatyera vilāsa. And as soon as we give up the association of these devotees, immediately māyā will catch me. Immediately. Māyā is just side by side. As soon as we give up this company, māyā says "Yes, come in my company." Without any company, nobody can remain neutral. That is not possible. He must associate with māyā or Kṛṣṇa. So everyone should be very much serious to keep association with devotees, with Kṛṣṇa.
Kṛṣṇa means... When we speak of Kṛṣṇa, "Kṛṣṇa" means Kṛṣṇa with His devotes. Kṛṣṇa is never alone. Kṛṣṇa is with Rādhārāṇī. Rādhārāṇī is with the gopīs. And Kṛṣṇa is with the cowherd boys. We are not impersonalists. We do not see Kṛṣṇa alone. Similarly, Kṛṣṇa means with Kṛṣṇa's devotees. So Kṛṣṇa consciousness means to keep association with the devotees of Kṛṣṇa. Viṣaya viṣama viṣa satata khāinu. And he says that "I have drunk always the most dangerous poison of sense gratification." Viṣaya viṣama viṣa. Viṣaya means sense gratification. Eating, sleeping, mating, and defending. These are called... These four principles are called viṣaya. And viṣama means dangerously. And viṣa means poison. If one is simply engaged with these four principles of life, just like animals. Then it is to be supposed that he's simply drinking poison. That's all. Viṣaya viṣama satata khāinu. "I know this (is) poison, but I am so much intoxicated that I am drinking this poison every moment." Gaura-kīrtana-rase magana nā painu. "And I could not merge myself into the saṅkīrtana movement started by Lord Caitanya." Oh, that is actually the fact. Those who are too much attached to materialistic way of life, or always drinking the poison of sense gratification, they are not attracted by the saṅkīrtana movement.
So at the last, Narottama dāsa Ṭhākura is lamenting. He's not lamenting. He's representing ourself. If one comes to that point of lamentation, that is also very nice. He immediately becomes purified. Lamentation means purification. So he says, keno vā āchaya prāṇa kichu bali... "Why I am living? I do not make association with the devotees. I do not take part in the saṅkīrtana movement. I do not understand what is Kṛṣṇa. I do not understand what is Lord Caitanya. Then what for I am living?" This is lamentation. "What is my happiness? What is the standard of my happiness? Why I am living?" Narottama dāsa kena nā gela. "Why I did not die long, long ago? I should have died. What is the meaning of my living?" So it is not Narottama dāsa Ṭhākura's lamentation. Everyone of us should think like that, that "If we cannot make association with devotees, if we do not understand what is Kṛṣṇa consciousness movement, if we do not come in touch with Lord Caitanya and associates, it was better for me to die. And there is no other remedy." This is the substance of this song. (end)
Prabhupāda: Śrī-kṛṣṇa-caitanya prabhu doyā koro more, tomā binā ke doyālu jagata-māyāre. This is a song composed by Narottama dāsa Ṭhākura. He is praying Lord Caitanya that "My dear Lord, please be merciful upon me because who can be more merciful than Your Lordship within these three worlds?'' Actually, this is the fact. Not only Narottama dāsa Ṭhākura, but also Rūpa Gosvāmī, he also prayed for Lord Caitanya when both of them met at Prayāga, Allahabad, in the first meeting of Lord Caitanya and Rūpa Gosvāmī at Prayāga. At that time, Śrīla Rūpa Gosvāmī also said, "My dear Lord, You are the most munificent of all incarnations. Because You are distributing love of Kṛṣṇa, Kṛṣṇa consciousness.'' In other words, when Kṛṣṇa was personally present, He simply asked us to surrender, but He did not distribute Himself so easily. He made condition that "First of all you surrender.'' But here, in this incarnation, Lord Caitanya, although He's Kṛṣṇa Himself, He makes no condition. He simply distributes, "Take love of Kṛṣṇa.'' Therefore Lord Caitanya is approved as the most munificent incarnation, and Narottama dāsa Ṭhākura says that "Please be merciful upon me. You are so magnanimous because You have seen the fallen souls of this age, and You are very much compassionate upon them. But you should know also that I am the most fallen. Nobody is a greater fallen than me.'' Patita-pāvana-hetu tava avatāra. "Your incarnation is just to reclaim the conditioned souls, fallen souls. But I assure You that You will not find a greater fallen than me. Therefore my claim is first."
Then he prays to Lord Nityānanda. He says, hā hā prabhu nityānanda, premānanda sukhī. "My dear Lord Nityānanda, You are always joyful, in spiritual bliss, and You appear always very happy. So I have come to You because I am most unhappy. So if You kindly put Your glance over me, then I may also become happy."
Then he prays to Advaita Prabhu: hā hā prabhu sītā-pati advaita gosāi. Advaita Prabhu's wife's name was Sītā. Therefore He is sometimes addressed as sītā-pati. So "My dear Advaita Prabhu, the husband of Sītā, please You also be kind upon me because if You become kind upon me, then naturally Lord Caitanya and Nityānanda also will be kind upon me." The reason is that actually, Advaita Prabhu invited Lord Caitanya to come down. When Advaita Prabhu saw the fallen souls, they are all engaged simply in sense gratificatory processes without understanding Kṛṣṇa consciousness, He felt very much compassionate upon the fallen souls, and He felt Himself as incapable of claiming all these fallen souls. He therefore prayed to Lord Kṛṣṇa that "You come Yourself. Without Your personal presence, it is not possible to deliver these fallen souls." So by His invitation Lord Caitanya appeared. "Naturally..." Narottama dāsa Ṭhākura prays Advaita Prabhu that "If You be kind upon me, naturally Lord Caitanya and Nityānanda also will be kind upon me."
Then he prays to the Gosvāmīs. Hā hā svarūpa, sanātana, rūpa, raghunātha. "My dear Gosvāmī Prabhus,'' svarūpa. Svarūpa was Svarūpa Dāmodara was personal secretary of Lord Caitanya. He was always keeping with Caitanya Mahāprabhu, and whatever He wanted, he immediately arranged for that. Two personal attendants, Svarūpa Dāmodara and Govinda, they were always, constantly with Lord Caitanya. So Narottama dāsa Ṭhākura also praying Svarūpa Dāmodara. And then the Gosvāmīs. The next disciples of Lord Caitanya were the six Gosvāmīs: Śrī Rūpa, Śrī Sanātana, Śrī Bhaṭṭa Raghunātha, Śrī Gopāla Bhaṭṭa Gosvāmī, Jīva Gosvāmī, and Raghunātha dāsa Gosvāmī. These six Gosvāmīs were directly instructed by Lord Caitanya for spreading this movement of Kṛṣṇa consciousness. Narottama dāsa Ṭhākura is praying also their mercy. And after the six Gosvāmīs, the next ācārya was Śrīnivāsa Ācārya. So he's also praying Śrīnivāsa Ācārya.
Actually, Narottama dāsa Ṭhākura was in the disciplic succession after Śrīnivāsa Ācārya. Or almost he was contemporary. And his personal friend was Rāmacandra, Rāmacandra Cakravartī. So he is praying that "I always desire the company of Rāmacandra." Devotee's company. The whole process is that we should always be praying mercy of the superior ācāryas. And we should keep company with pure devotee. Then it will be easier for us to advance in Kṛṣṇa consciousness to receive the mercy of Lord Caitanya and Lord Kṛṣṇa. This is the sum and substance of this song sung by Narottama dāsa Ṭhākura. (end)
Purport to Parama Koruṇa
Los Angeles, January 16, 1969
Prabhupāda: Parama koruṇa, pahū dui jana, nitāi gauracandra. This is a song sung by Locana dāsa Ṭhākura, a great devotee of Lord Caitanya, almost contemporary. He wrote one book, Caitanya-maṅgala, depicting the activities of Lord Caitanya. That is a very famous book, Caitanya-maṅgala. And he has composed many songs. Practically all Vaiṣṇavas, they are transcendentally poetic. That is one of the 26 qualifications of the Vaiṣṇava. So he says that "These two Lords," nitāi gauracandra, "Lord Nityānanda and Lord Gaurāṅga, or Lord Caitanya, They are very merciful incarnations.'' Saba avatāra-sāra śiromaṇi. "They are essence of all incarnations.'' The incarnation is stated in the Bhagavad-gītā that whenever there is discrepancies in the prosecution of religiosities and there is prominence of impious activities, at that time the Lord incarnates, or He descends on this material world, for protecting the pious and annihilating the impious. That is the mission of incarnation. Every incarnation you'll find two things. Lord Kṛṣṇa, He's so beautiful, so kind, but He is very dangerous to the demons. The demons were seeing Him as thunderbolt and the gopīs were seeing Him as the most beautiful cupid. So in the Bhagavad-gītā also it is stated, ye yathā māṁ prapadyante [Bg. 4.11]. The God is realized in proportion to one's freedom from the demoniac propensities.
So in this age... Of course, the last incarnation, Kalki, will simply kill. Long, long after, He will come. But here Lord Caitanya, His mission is no killing, simply favoring. That is the specific characteristic of Lord Caitanya. Because in this age, of course, there is very much prominence of irreligiosity. But if Lord Caitanya wanted to kill them, then there was no question of their salvation. They would be... Of course, anyone who is killed by incarnation he also gets salvation. But not to the spiritual planets, but they merge into the Brahman effulgence as the impersonalists desire. In other words, the impersonalist's goal of salvation is as good as the goal of salvation of the enemies of God. That is not a very difficult job. So Lord Caitanya is very merciful because He is embracing everyone by bestowing love of Kṛṣṇa. Rūpa Gosvāmī has described Lord Caitanya as the most munificent of all the incarnations because He is giving Kṛṣṇa to everyone, without any qualification. So Locana dāsa Ṭhākura says that parama koruṇa, pahū dui jana, nitāi gauracandra, that They are essence of all incarnation. Kevala ānanda-kanda. And Their preaching process is very pleasing. Caitanya Mahāprabhu recommends "You chant Hare Kṛṣṇa, dance nicely, and when you feel tired, just take rest and eat Kṛṣṇa prasādam." So His formula is very pleasing. Kevala ānanda-kanda. While He was present in Jagannātha Purī, every day in the evening, dancing was, chanting and dancing continued. And after dancing is finished, He used to distribute sumptuously prasādam of Jagannātha. So many thousands of people used to assemble every night. So simply transcendentally pleasing, this movement. Kevala ānanda-kanda.
Then he recommends, bhajo bhajo bhāi, caitanya nitāi. "My dear brother, just try to worship these two Lords, Caitanya and Nityānanda," sudṛḍha viśvāsa kori', "with faith and conviction." One should have faith in the words of Lord Caitanya. Lord Caitanya says that "Go on chanting. Simply by chanting, one will get all perfection of life." So this is a fact. Unless we take to chanting, we cannot realize it, but those who are chanting, they are realizing that they're getting all desired perfection of life very quickly. So we should chant this mantra with faith and conviction. But the only qualification required in this connection, he says, viṣaya chāḍiyā, se rase majiyā, mukhe bolo hari hari. We have to chant with faith and conviction at the same time we should take care, we should be guarding against sense enjoyment. Viṣaya chāḍiyā, viṣaya means sense enjoyment. And chāḍiyā means give up. One should give up sense enjoyment. Of course, in this materialistic life we have got our senses and we are practiced to use them. We cannot stop it. But there is no question of stopping, but regulating it. Just like we want to eat. Viṣaya means eating, sleeping, mating, and defending. So these things are not forbidden altogether. But they're adjusted just to make it favorable for executing my Kṛṣṇa consciousness. So we should not take... Just like eating. We should not eat just to satisfy the taste. We should eat only just to keep ourself fit for executing Kṛṣṇa consciousness. So eating is not stopped, but it is regulated favorably. Similarly, mating. Mating is also not stopped. But the regulative principle is that you should marry and you should have sex life only for begetting children Kṛṣṇa conscious. Otherwise don't do it. So everything is regulated. There is no question of stopping defense also. Arjuna was fighting, defending, under the order of Kṛṣṇa. So everything is there. Nothing stop. Simply it is adjusted for executing our Kṛṣṇa consciousness. Viṣaya chāḍiyā. We should not accept these viṣaya, these four principles of bodily demands, namely eating, sleeping, mating, and defending, for sense gratification. No. The politicians, they fight for sense gratification. They do not see to the good of the people. For their political aggrandizement they fight. That fight is forbidden. But when fight is necessity for defending people, that fighting should be taken. So we have to give up this principle of sense gratification, or sense gratificatory process.
Dekho dekho bhāi tri-bhuvane nāi. Then he says, "Just see that there is nobody else so merciful.'' Paśu pākhī jhure, pāṣāṇa vidare. By His mercy even the birds and beasts, they are also maintained. Actually, when Caitanya Mahāprabhu passed through the forest known as Jhārikhaṇḍa in central India, He was only accompanied by his personal attendant, and He was alone, and when He was passing through the forest He touched one tiger. He was sleeping, and the tiger answered roaring. The company, Caitanya Mahāprabhu's attendant, he thought, "Now we are gone.'' But actually, Caitanya Mahāprabhu asked the tiger, "Why you are sleeping? Just stand up. Chant Hare Kṛṣṇa.'' And the tiger began to dance. So actually, this happened. When Caitanya Mahāprabhu preached this Hare Kṛṣṇa movement, the tigers, the deers, the Everyone joined. So, of course, we are not so powerful. But it is possible that At least, we have seen, the dogs are dancing in saṅkīrtana. So it is possible also to take But we may not attempt such great risk. But Caitanya Mahāprabhu could induce tigers to dance, we can at least induce every human being to dance. This is such a nice movement.
So paśu pākhī jhure, pāṣāṇa vidare. Pāṣāṇa means stone. So even the stone-hearted man we also melts by chanting Hare Kṛṣṇa. That we have experienced, seen. Pāṣāṇa vidare, śuni' jāra guṇa-gāthā. Simply by hearing the transcendental pastimes and characteristics of Lord Caitanya, even hard-hearted men, they also melted. There were many instances, Jagāi Mādhāi. Many fallen souls, they became elevated to the highest spiritual platform. Then Locana dāsa Ṭhākura says that viṣaya majiyā, rohili poriyā. "Unfortunately I am so much entrapped in these demands of the body or the senses that I have forgotten the lotus feet of Caitanya Mahāprabhu.'' Viṣaya majiyā, rohili poriyā, se pade nahilo āśa. "I could not desire to be attached to the lotus feet of Lord Caitanya.'' So why it is so? So he's lamenting that āpana karama, bhuñjāye śamana, that "I am suffering the sequence of my past misdeeds, that I could not be attracted by the Kṛṣṇa consciousness movement. It is a punishment on me by the Yamaraja, the superintendent of death.'' Actually, this Kṛṣṇa consciousness movement, saṅkīrtana movement, is so nice and attractive, every simple, I mean to say, unsophisticated person shall be attracted. But if one is not attracted it is to be understood that he is being punished by the laws of the superintendent of death. Anyway, if we stick to this principle of chanting, then even Yamarāja, the superintendent of death, he'll also fail to punish. That is the verdict of Brahma-saṁhitā. Brahma-saṁhitā says, one who takes to this devotional life, his reaction of past deeds are adjusted immediately. so every one of us should take part in this movement of Kṛṣṇa consciousness by chanting Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. (end)
Purport to Jīv Jāgo
Columbus, May 20, 1969
Prabhupāda: Jīv jāgo, jīv jāgo, gauracānda bole. Jīv means the living entities. Lord Caitanya Mahāprabhu is asking all living entities to "Wake up. Please wake up. Please get up." Jāgo. Jāgo means "Wake up."
"How long you shall go on sleeping on the lap of the witches, māyā?" Bhajibo boliyā ese saṁsāra-bhitare: "In the womb of your mother you promised that this life you shall engage in the matter of developing your Kṛṣṇa consciousness." Bhuliyā rohile tumi avidyāra bhare: "But you are forgotten everything under the spell of illusory energy." Actually, when$the child remains within the womb of his mother, packed up in airtight bag, at the age of seven months within the womb, when he develops his consciousness, he feels very uncomfortable, and the fortunate baby prays to God, "Please relieve me from this awkward position, and this life I shall fully engage myself in developing my God consciousness or Kṛṣṇa consciousness." But as soon as the child comes out of the womb of his mother, under the spell of these three modes of material nature he forgets, and he cries, and the parents take care, and the whole thing is forgotten.
There is one instance of Parīkṣit Mahārāja. When he was in the womb of his mother, their paternal, I mean to say, enemy, Droṇa..., son of Droṇācārya, Aśvatthāmā, he released a weapon called brahmāstra. The brahmāstra could kill even within the womb. So at that time Lord Kṛṣṇa entered and saved the child. The child saw the form of Kṛṣṇa and was remembering. And when the child came out, he was trying to find out where is that form. He was searching after Kṛṣṇa. So the astrologers who were present there, they could understand that this child is seeking something. Therefore his name was given, Parīkṣit. Parīkṣit means one who is trying to test. Parikṣa. Parikṣa means test, examination. So there are many examples, of course, very rare, the child remembers. Generally forgets. So Lord Caitanya is trying to wake up all children of māyā, nature's son, to wake up. The similar instruction is in the Vedic Upaniṣad. Uttiṣṭhata jāgrata. The advice is that "Everyone should now wake up. They should not sleep under the spell of illusion, material nature. This human form of body must be utilized." The same thing Lord Caitanya is speaking in ordinary songs, jīv jāgo, jīv jāgo, gauracānda bole: "All living entities wake up. Don't miss this opportunity." Kota nidrā jāo māyā-piśācīra: "How long you shall remain asleep in this way, under the spell of māyā? This is the opportunity. Don't sleep."
Then He says, "You have forgotten. But I have brought one medicine so that..." Just like when a man remains unconscious under some intoxication or snake bite, there are some herbs. If it is put before the nostril and if the patient smells, immediately he gets consciousness. Similarly, Caitanya Mahāprabhu said that "I have brought also one medicine." Enechi auśādhi māyā nasibaro lagi': "This medicine can dissipate your this forgetfulness under the spell of māyā." Enechi auṣadhi māyā nāśibāro. What is that? Hari-nāma mahā-mantra lao tumi: "This is this chanting Hare Kṛṣṇa mantra. You please take it." The idea is that if one simply chants Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare, his unconscious stage, or sleeping stage under the spell of illusory māyā, will gradually vanish. Ceto-darpaṇa-mārjanam [Cc. Antya 20.12].
So this is a song composed by Bhaktivinoda Ṭhākura. So he says that bhakativinoda prabhu-caraṇe pariyā: "Bhaktivinoda Ṭhākura took the advantage of the instruction of Lord Caitanya and immediately fell down on the lotus feet of the Lord." Hari-nāma mahā-mantra loilo māgiyā: "And very humbly he begged Lord Caitanya, 'Kindly give me this medicine, and I shall utilize it.' '' The whole instruction is that all sleeping members of the human society, they should take advantage of this Kṛṣṇa consciousness movement and willingly they should accept. Then there will be immediate effect and everyone will be out of the clutches of māyā, and his original consciousness, or Kṛṣṇa consciousness, will be awakened, and his life will be sublime. (end)
Purport to Hari Hari Biphale
Hamburg, September 10, 1969
Prabhupāda: ...biphale janama goṅāinu. This is a song sung by Narottama dāsa Ṭhākura, a very stalwart ācārya in the line of Caitanya Mahāprabhu's sampradāya, disciplic succession. He has sung many songs, important songs, and his songs are accepted as Vedic conclusion. [break] ...very authoritative songs. So he says, praying to Lord Kṛṣṇa, "My dear Lord," hari hari, "I have simply spoiled my life." Hari hari biphale janama goṅāinu. Why you have spoiled your life? He says, manuṣya-janama pāiyā, "I got this human form of life," rādhā-kṛṣṇa nā bhajiyā, "but I did not care to worship Rādhā-Kṛṣṇa. Therefore I have spoiled my life." And how it is? It is exactly like one takes poison knowingly. If somebody takes poison unknowingly, there is excuse, but if somebody takes poison knowingly, it is suicidal. So he says that "I have committed suicide simply by not worshiping Rādhā and Kṛṣṇa in this human form of life."
Then he says, golokera prema-dhana, hari-nāma-saṅkīrtana. This Kṛṣṇa consciousness movement, saṅkīrtana movement, is nothing material. It is directly imported from the spiritual kingdom known as Goloka Vṛndāvana. So golokera prema-dhana. And it is not ordinary song. It is just the treasure of love of Godhead. So... "But I have no attraction for this." Rati nā janmilo kene tāy. "I have no attraction for it. On the contrary," viṣaya-biṣānale, dibā-niśi hiyā jwale, "and because I did not accept it, therefore the blazing fire of the poison of material existence is constantly burning me." Dibā-niśi hiyā jwale. "Day and night, my heart is burning on account of this poisonous effect of material existence." And taribare nā koinu upāy. "But I did not seek any remedy for this." In other words, the remedy for this blazing fire of material existence is this saṅkīrtana movement. It is imported from the spiritual kingdom. And who has imported it? Or who has brought it?
Then he says, brajendra-nandana jei, śaci-suta hoilo sei. Brajendra-nandana, the son of King of Braja. That is Kṛṣṇa. Kṛṣṇa is known as son of Nanda Mahārāja. He was King of Brajabhūmi. So brajendra-nandana jei, the same personality who was formerly the son of Nanda Mahārāja has now appeared as the son of Mother Śacī. Śacī-suta hoilo sei. And balarāma hoilo nitāi. And Lord Balarāma has become Nityānanda. So these two brothers adventing, they are delivering all kinds of fallen souls. Pāpī-tāpī jata chilo. As many fallen souls there were within this world, they're delivering them simply by this chanting procession. Hari-nāme uddhārilo, simply by this chanting. How it is possible? Then he says, tāra sākṣī jagāi and mādhāi. The living example is the two brothers, Jagāi and Mādhāi. These Jagāi and Mādhāi, two brothers, they happened to be born in a brāhmaṇa family but they turned to be debauch number one. And... Of course, nowadays, in this age, their qualification is not considered debauch. Their debauchery was because they were drunkard and woman hunter. Therefore they were called debauch. And meat-eater also. So... But they became later on delivered by Lord Caitanya and Nityānanda. Great devotees.
So Narottama dāsa Ṭhākura's explanation says that in this age although people are drunkard, woman-hunter, meat-eater, and all..., gambler, all kinds of sinful actor, still, if they take to this Kṛṣṇa consciousness movement and chant Hare Kṛṣṇa, they'll be delivered, undoubtedly. This is the blessings of Lord Caitanya. Then Narottama dāsa Ṭhākura prays, hā hā prabhu nanda-suta, vṛṣabhānu-sutā-juta. "My dear Lord Kṛṣṇa, You are son of King Nanda, and Your consort Rādhārāṇī is the daughter King Vṛṣabhānu. So You are together here standing." Narottama dāsa kahe, nā ṭheliho rāṅgā pāy, "Now I am surrendering unto You, please do not kick me away or push me away with Your lotus feet because I have no other shelter. I am just taking shelter unto Your lotus feet without having any other means. So please accept me and deliver me." This is the sum and substance of this song. (end)
Purport to Nṛsiṁha Prayers
Los Angeles, August 2, 1970
Prabhupāda: Everything all right?
ito nṛsiṁhaḥ parato nṛsiṁho
yato yato yāmi tato nṛsiṁhaḥ
bahir nṛsiṁho hṛdaye nṛsiṁho
nṛsiṁham ādiṁ śaraṇaṁ prapadye
tava kara-kamala-vare nakham adbhuta-śṛṅgaṁ
keśava dhṛta-narahari-rūpa jaya jagadīśa hare
jaya jagadīśa hare jaya jagadīśa hare
Nṛsiṁhadeva may save you. Lord Nṛsiṁha, prahlāda āhlāda-dāyine. And to the Hiraṇyakaśipu, śilā-ṭaṅka-nakhālaye. Both ways Kṛṣṇa is protecting. And Viṣṇu, you see He has got four hands. In two hands He's carrying śaṇkha, cakra and in two hands gadā, padma. This śaṅkha and padma is for the devotees, and gadā and cakra for the demons. Kṛṣṇa says in the Bhagavad-gītā, yadā yadā hi... paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]. He has got two business. To give protection to the devotee and to kill the demons. But the result is one. He does good to the demons by killing him and He does good to the devotees by giving him protection.
Nṛsiṁhadeva will give you protection in my absence. I am now going to Japan to get some books printed personally and after that my program is to go to India. Maybe I shall be able to establish some temples there. Of course in India there are many temples, but it does not mean that I shall not also establish some temples. Just like there is overpopulation. It does not mean that one should not beget child. Similarly, there may be many hundreds of thousand temples in India, still our this society, ISKCON, should have their own temples. That is the way since time immemorial. There are hundreds and thousands of temples. So my advice to you, I am old man. So even I may not return, you shall continue this Kṛṣṇa consciousness movement. This is eternal and I shall request you to keep the standard as I have already given you the program. The Deity worship, the kīrtana, the street saṅkīrtana, distribution of literature, books. You should carry on this program with great enthusiasm. That is my request.
In the path of Kṛṣṇa consciousness the first principle is enthusiasm. If you lack enthusiasm then other things will not happen. And you can keep enthusiastic if you follow the rules and regulation and chant regularly Hare Kṛṣṇa mantra. Otherwise that enthusiasm also will dry. So six things are required for advancing Kṛṣṇa consciousness. The first thing is enthusiasm. Utsāhān dhairyāt. And patient. And niścayād, with conviction, firm conviction. Utsāhān dhairyāt niścayād tat-tat-karma-pravartanāt. Following the rules and regulation, chalked out plans. And sato vṛtteḥ, dealing very straightforward. No diplomacy, no politics, no duplicity. That will not help. Sato vṛtteḥ. Vṛtteḥ, his profession should be very straightforward. No underhand dealings. Sato vṛtteḥ and sādhu-saṅga [Cc. Madhya 22.83], and in the association of devotees. Six things. Enthusiasm, patience, firm conviction, following the rules and regulations, dealing straightforward, no duplicity, and in association of devotees. If you can keep these six principles always in front then your progress in Kṛṣṇa consciousness is sure. There is no doubt about it. So as far as possible I've tried to train you and you are doing nice. I'm satisfied. So keep the standard and go on. March forward and Kṛṣṇa will bless you. Thank you very much. Hare Kṛṣṇa. Chant. [break] (prema-dhvanī) (end)
Prabhupāda: ...gopī-jana-vallabha giri-vara-dhārī, yasoda-nandana braja-jana-rañjana yamunā-tīra-vana-cārī. This small song you can practice. The tune I can give you. (Prabhupāda sings each line and devotees respond, then with mṛdaṅga and karatālas.) This is actual picture of Kṛṣṇa, Rādhā-Mādhava giri-vara-dhārī. Original Kṛṣṇa this is. Rādhā-Mādhava giri-vara-dhārī. Vraja-jana-vallabha. His business is to please the inhabitants of Vṛndāvana. That's all. He has no other business. And the vraja-jana also, they have no other business than to please Kṛṣṇa. That's all. This is original Kṛṣṇa. Vraja-jana-vallabha giri-vara-dhārī. And first business is Rādhā-Madhave. Of course, Kṛṣṇa is concerned with everyone, especially concerned with Rādhārāṇī. Rādhā-Mādhava, kuñja-bihārī, and enjoys with Rādhā in different kuñjas, bushes, of Vṛndāvana. And then, yaśodā-nandana. Next He wants to please His mother, Yaśodā. Yaśodā-nandana vraja-jana-rañjana. And Kṛṣṇa is very affectionate to all the inhabitants of Vṛndāvana. The son of Yaśodā and Nanda Mahārāja. They love Kṛṣṇa, all the elderly persons. They love. Elderly ladies and persons, they love Kṛṣṇa. "Oh, here is the son of Yaśodā and Nanda Mahārāja.'' They're all tenants and subordinates to Nanda Mahārāja. Nanda Mahārāja is the chief man in Vṛndāvana, and they are their subjects. So they are affectionate to Kṛṣṇa because He happens to be son of Yaśodā and Nanda Mahārāja. And Kṛṣṇa's business is (Śrīla Prabhupāda goes into trance) (end)
Prabhupāda: So this mahā-mantra, Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, is being chanted by Brahmā with his four mouths. Brahmā-jape catur-mukhe. Brahmā means Lord Brahmā, and jape means he is chanting, catur-mukhe, with his four heads. Within this universe, only Brahmā has got four heads. And Lord Śiva sometimes exhibits five heads. So it is explained here that Lord Brahmā is also chanting this Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare, with his four mouths. Still he is chanting. He does not think that he is satiated. This transcendental name is so sweet that either you chant with your one mouth and one tongue or with one thousand mouths or one thousand tongues, still, you will never feel tired. That is the purport of this song. Śrīla Rūpa Gosvāmī, he lamented that "This Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare, these names are so sweet that how I can relish the transcendental sweetness with one tongue and one mouth? If God would have given me millions of tongues and millions of mouths, then I would have relished a little of it." So he lamented. Here also it is said that Nārada Muni, he has got always with him a tampura, and he is traveling all over the universe constantly. He cannot stay in any place more than a few seconds, and he has no companion. But his only companion is that tampura and chanting Hare Kṛṣṇa. Therefore it is said here, nārada-yabe, vīṇā-yantre, kṛṣṇa kṛṣṇa hare hare. (end)
Prabhupāda: So you can follow me?
Prabhupāda: So this is the-sit down-original nature of Kṛṣṇa, original nature of Kṛṣṇa. He is Rādhā-Mādhava. He is the lover of Śrīmatī Rādhārāṇī. And kuñja-vihārī, always enjoying the company of the gopīs within the bushes of Vrdavana forest. Rādhā-mādhava kuñja-vihārī. So He's not only lover of Rādhārāṇī, but braja-jana-vallabha. The whole residents of Vṛndāvana, they love Kṛṣṇa. They do not know anything else. They do not know whether Kṛṣṇa is God, or not; neither they are very much harassed, that "I shall love Kṛṣṇa if He is God." "He may be God or He may be whatever He is. It doesn't matter, but we love God, Kṛṣṇa." That's all. That is called unnalloyed love. "If Kṛṣṇa is God, then I shall love Him"—this is conditional love. This is not pure love. Kṛṣṇa may be God or whatever He may be, but by His wonderful acts, the Vrajavāsī, they are thinking, "Oh Kṛṣṇa, He is very wonderful child, maybe some demigod. Maybe some demigod." Because people are generally under impression that the demigods are all-powerful. They're powerful within this material world. But they do not know that Kṛṣṇa is above all of them. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. The highest demigod, Brahmā, is giving his opinion, "The supreme controller is Kṛṣṇa."
So as the residents of Vṛndāvana, they love Kṛṣṇa without any condition, similarly, Kṛṣṇa also loves them without any condition. Vraja-jana-vallabha giri-vara-dhārī. When the inhabitants of Vṛndāvana were in danger because they stopped Indra-yajña and Indra became very angry, and he sent very great, powerful cloud and rained over Vṛndāvana incessantly for seven days, so when the inhabitants became very much disturbed, Kṛṣṇa, although He was only seven years old boy, He saved them by lifting the Govardhana Hill. So He taught Indradeva, demigod, that "To stop your disturbance is the business of My little finger. That's all." So he came down to his knees. These things you'll find in Kṛṣṇa book. So as the Gopī-jana-vallabha, His only business is how to protect gopī-jana. So our Kṛṣṇa consciousness movement is how to become one of the gopī-jana. Then Kṛṣṇa will save us from any danger, even by lifting a hill or mountain. Kṛṣṇa is so kind and so powerful. When Kṛṣṇa lifted the hill, He did not practice some yoga system. And that is God. Although He was a child, He was playing like a child, He was dealing like a child, but when there was need, He was manifesting as God. That is Kṛṣṇa. That is Kṛṣṇa, not that He has to go and practice some yoga system. Then He becomes God. No. He's not that type of God, not manufactured God. He's God.
So gopī-jana-vallabha giri-vara-dhārī. And as a child, as beloved child of Yaśodā, Yaśodā-nandana,... Kṛṣṇa likes to be a child of a devotee. He wants to be chastised from His devotee father and mother. Because everyone worships Him, nobody goes to chastise Him, so He takes pleasure when a devotee chastises Him. That is Kṛṣṇa's service. If Kṛṣṇa takes pleasure being chastised, so the responsibility is taken by a devotee: "All right, I shall become Your father and chastise You." When Kṛṣṇa wants to fight, one of His devotees becomes Hiraṇyakaśipu and fights with Him. So all activities of Kṛṣṇa is with His devotees. He is... Therefore, to become associate of Kṛṣṇa, to develop Kṛṣṇa consciousness... Yaśodā-nandana vraja-jana-vallabha, vraja-jana-rañjana. His only business is how to satisfy... As braja-jana's business is how to satisfy Kṛṣṇa, similarly, Kṛṣṇa's business is how to satisfy braja-jana. This is reciprocation of love. Yamunā-tīra-vana-cārī. Kṛṣṇa, the Supreme Personality of Godhead, is wandering on the banks of Yamunā to please the gopīs, the cowherd boys, the birds, beasts, calves. They are not ordinary birds, beasts, calves or men. They are on the top of self-realization. Kṛta-puṇya-puñjāḥ [SB 10.12.11]. After many, many lives they got that position, to play with Kṛṣṇa.
So our Kṛṣṇa consciousness movement is so nice that everyone can go to Kṛṣṇaloka and become His associate, as a friend or so many other things, as a servant, as father, as mother. And Kṛṣṇa is agreeable to any one of these propositions. These things are described very nicely in our Teachings of Lord Caitanya. So Kṛṣṇa does not go even a step from Vṛndāvana. The original Kṛṣṇa is Vṛndāvana. That is described in the Brahma-saṁhitā,
lakṣāvṛteṣu surabhīr abhipālayantam
govindam ādi-puruṣaṁ (tam ahaṁ bhajāmi)
Brahmā is accepting the Supreme Personality of Govinda, Kṛṣṇa in Vṛndāvana. Veṇuṁ kvaṇantam: "He is engaged in playing flute."
(veṇuṁ kvaṇantam) aravinda-dalāyatākṣaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
So take advantage of these books, this knowledge, and this prasādam, this chanting, and be happy and go to Kṛṣṇa. So nice thing. All right. (end)
Prabhupāda: So this song was sung by Govinda dasa. Govinda-dāsa-abhilāsa re. What is his desire? Abhilāsa means desire. Bhajahū re mana śrī-nanda-nandana: "My dear mind...'' Because mind is our friend and enemy. If you train the mind, then mind is your best friend. And if you cannot train your mind, then will be your bitterest enemy. Sa vai manaḥ kṛṣṇa-padāravindayoḥ [SB 9.4.18]. Therefore mind has always to be engaged on the lotus feet of Kṛṣṇa, then mind automatically will be controlled and will become friend. So Govinda dasa is expressing his desire: "My dear mind, you just be engaged in devotional service of Nanda-nandana.'' His..., he does not say Kṛṣṇa. He says Nanda-nandana. If we address Kṛṣṇa directly, that is not very pleasing, but if we say Kṛṣṇa: Nanda-nandana, Yaśodā-nandana, Devakī-nandana, Pārtha-sārathi—in relationship with His devotee—then He becomes more pleased. So bhajahū re mana śrī-nanda-nandana. Why Śrī-Nanda-nandana? Now, abhaya-caraṇāravinda re. If you take shelter of the lotus feet of Kṛṣṇa, Nanda-nandana, then you'll have no more anxiety, fear.
samāṣritā ye pada-pallava-plavaṁ
mahat-padaṁ puṇya-yaśo murāreḥ
bhavāmbudhir vatsa-padaṁ paraṁ padaṁ
padaṁ padaṁ yad vipadāṁ na teṣām
This is Bhagavat-darśana. Padaṁ padaṁ yad vipadām. This material world, padaṁ padam means step by step there is danger. So one who takes shelter of the lotus feet of Kṛṣṇa, mahat-padaṁ puṇya-yaśo murāreḥ samāṣritā, for him there is no more danger. Abhaya-caraṇāravinda re. How it is possible to take complete shelter of Kṛṣṇa, which is fearlessness, no anxiety, vaikuṇṭha? Durlabha manava-janama sat-saṅge. This is possible if you associate with devotees. If you think that "Now I have become very much advanced. Now I shall live alone and chant Hare Kṛṣṇa, imitating Haridāsa Ṭhākura,'' this is nonsense. You cannot imitate Haridāsa Ṭhākura. You have to associate with devotees. Durlabha manava-janam sat sange. Sat-sange. Satāṁ prasaṅgān mama vīrya-saṁvido [SB 3.25.25]. If you remain with the devotees, then by their association, by talking with them, you'll get real understanding of God consciousness. It is very practical to understand. Just like in material world there are many associations, societies. Businessmen, they have got their stock exchange association, those who are dealing in exchange. They have got an association. They go there, and their business facility is very good. Similarly, so many clubs. If you want to drink and enjoy sense, you go to so many clubs and associate with them and you'll learn how to drink, how to mate very nicely. So association is very important. Therefore our Kṛṣṇa consciousness society are giving chance people to associate with us, so that he'll be able to understand what is Kṛṣṇa, what is Kṛṣṇa consciousness. Therefore Govinda dasa recommends, durlabha mānava-janama-sat-saṅge. Mānava. This human life is durlabha, very rarely obtained. Not dogs' association, crows' association, but swans' association. There are association even by nature. "Birds of the same feather flock together.'' The crows, they'll mix with crows, and the swans will mix with swan. White swan, very nice water, nice garden, they will like that. The crows will not like that. The crows will like where filthy things are thrown away. They'll take pleasure there. So similarly, according to the quality of nature, there are different association in human society. But it is recommended that durlabha mānava sat-saṅge: not with the crows but with the swans. That association.
So this Kṛṣṇa consciousness society is the swans, paramahaṁsa. Haṁsa. Haṁsa means swan. Haṁsa, this example is given because the swan knows the technique how to take milk out of water. You give the swan milk and water, it will take the milk portion and give it up the water portion. Similarly a swan, a haṁsa, paramahaṁsa, means in this human form of life, one who takes the spiritual portion of life and rejects the material portion of life, he is called haṁsa, paramahaṁsa. We are mixed. Our body is material, but I am spirit soul. So we have to know the techniques how to get out of this material bondage. That is the process of jñāna vairāgya, knowledge and renunciation. The example is given, just like wood, firewood. If you somehow or other, you can ignite fire, then the fire will vanquish the wood. The blazing fire will consume the whole wood. Similarly, you have got the fire of spiritual consciousness. If you can evoke that spiritual consciousness, this material consciousness will be burnt up. It will come out from this material body, but when it comes out, then it will vanquish the material body. Very good, good example. The fire, there is..., in the wood there is fire, everyone knows. So you ignite fire, and if you make it dry, then the fire takes place very quickly. And when it is blazing fire, then the wood becomes vanquished. There is no more existence of the wood. Similarly, if you can invoke your spiritual consciousness, Kṛṣṇa consciousness, when it will be very nicely going on, then your material existence will be finished. This is the process. Durlabha mānava-janama sat-saṅge taraha e bhava-sindhu re. In this way, just get on the other side of this ocean of nescience.
Then, one may say that "If I associate with the Kṛṣṇa consciousness movement, then how my family affairs will go on? Who will look after my wife and children, society, friendship, love? I have got so many business.'' There, therefore he says, śīta ātapa bāta bariṣaṇa ei dina jāminī jāgi re: "My dear mind, you are working so hard.'' Śīta ātapa. "In severe cold you are going to work. In scorching heat you are going to work. Torrents of rain... You cannot stop your work.'' Śīta ātapa bāta bariṣaṇa. "Night duty, whole night working.'' People are doing that. Śīta ātapa bāta bariṣaṇa ei dina jāminī jāgi re. Whole day work, again I'll get some more money, I'll let you work at night also, extra. In this way we are working. Why? Why you are working? Why you are working?
śīta ātapa bāta bariṣaṇa
ei dina jāminī jāgi re
biphale sevinu kṛpaṇa durajana
capala sukha labha lāgi' re
"In this way I have wasted my time,'' biphale sevinu, "to serve kṛpana durajana, some so-called society, friendship and love. Kṛpaṇa, they will not, never, be engaged in Kṛṣṇa consciousness, but I am engaged in their service.'' So this is general, not that every, every family. Mostly 99.9. So biphale sevinu, "In this way I am wasting my time. And what is the pleasure?'' Capala sukha-labha lāgi' re. "Few minutes' sex, that's all.'' Behind the sex, so many labor. Therefore Govinda dāsa says that "You are trying to enjoy wealth,'' ei-dhana, yauvana, putra, parijana. Material happiness means to acquire money, dhana;, and then jana, many adherents or dependents-wife, children, friends, society, so many things, country. So putra, parijana, ithe ki āche paratīti re. "You cannot have any transcendental bliss in this.'' kamala-dala-jala, jīvana ṭalamala. The life is tottering. You cannot say when the life will be finished. The example is given, kamala-jala-dala. Just like lotus leaf. If you put water on the leaf, it will not stay; it will be tiltering. At any moment it slips. Similarly, our life is like that, tiltering. At any moment—finished. Kamala-jala-dala, jivana..., bhajahu hari-pada nīti re. Therefore engage yourself in Kṛṣṇa consciousness as much as you can. Finish before the death comes. That is your mission. And what is Kṛṣṇa consciousness? Śravana, kīrtana, smarana, vandana, pāda-sevana, dāsya re, pūjana, sakhī-jana, ātma-nivedana, the nine kinds of devotional service, govinda-dāsa-abhilāṣa re.
So everyone should desire like Govinda dasa. Śravana kīrtana, these are the devotional processes: hearing; chanting; remembering; arcana, worshiping the Deity; vandana, offering prayer. There are nine kinds. So human life is meant for this purpose. By this process, gradually we ignite the fire of Kṛṣṇa consciousness, or spiritual consciousness. Then, by that fire, as by blazing fire the wood itself becomes burnt into ashes, so our, all of our covering... The spirit soul is covered by matter, by ignorance. So this covering and ignorance will be burnt into ashes, and you'll become free and go back to home, back to Godhead. This is the purport of this song.
Purport to Parama Koruṇa
Atlanta, February 28, 1975
Prabhupāda: ...pahū dui jana. Pahū means prabhu. The shortcut is pahū. Prabhu, lord, or master. So these prabhu two, two prabhus, Caitanya Mahāprabhu and Nityānanda Prabhu... Caitanya Mahāprabhu is addressed as Mahāprabhu, Mahā-puruṣa. And others, they are addressed as prabhu. So these two prabhus, Nityānanda Prabhu and Caitanya Mahāprabhu, are very merciful, parama koruṇa. Parama koruṇa means extremely merciful. Extremely merciful because Kṛṣṇa is also merciful, but because He is the Supreme Personality of Godhead in His original feature... Caitanya Mahāprabhu is also Kṛṣṇa, but He is acting as devotee. He is not acting as Kṛṣṇa. He is agting as devotee of Kṛṣṇa.
He is Kṛṣṇa, but at present He has assumed the name of Kṛṣṇa-caitanya. Sārvabhauma Bhaṭṭācārya also appreciated Caitanya Mahāprabhu. He made one hundred verses about Caitanya Mahāprabhu, but Caitanya Mahāprabhu, just to teach us, He destroyed the ślokas, "Oh, it is too much praising Me." So anyway, some of the ślokas were saved. Two of them are mentioned in the Caitanya-caritāmṛta. So one of the śloka, verse, is
śikṣārtham ekaḥ puruṣaḥ purāṇaḥ
kṛpāmbudhir yas tam ahaṁ prapadye
[Cc. Madhya 6.254]
Sārvabhauma Bhaṭṭācārya is offering his obeisances to Lord Caitanya Mahāprabhu, speaking like this, that "You are the same original person, Kṛṣṇa. But You have now assumed the form of Kṛṣṇa caitanya just to teach vairāgya-vidyā-nija-bhakti-yogam. You have come to teach the mass of people the art of becoming detached to this material world.'' Vairāgya-vidyā. Vairāgya. Rāgya means attachment and virāga means detachment. So we fallen souls, conditioned souls, we are very much attached to this material body, and consequently, material world. This is the disease. This is called bhava-roga, or material disease, to become attached to this body. "I am Indian,'' "I am American,'' "I am white,'' "I am black''—I identify with this body because we are very much attached to this body. But if we study very deeply, "Why I am attached to this body?'' Suppose if there is some danger, immediately warning, just this roof is going to fall down, we shall immediately take care of our own body, not of our Godbrothers. Because we are very much attached to this body. This is the first business, how to save this body. Now, the next question is "Why you are so much anxious to save this body?'' What will be the answer? Can anyone say? Why one is so much attached with this body? The answer is that because I, the real I, I am within this body, therefore I am anxious to save it. Then why you are anxious to save the soul, individual soul? The answer will be that because I am part and parcel of Kṛṣṇa. So ultimately we want to love Kṛṣṇa, but because we are in a forgetful platform, then someone is trying to save his body, someone is trying to save his bodily relationship. Therefore in so many ways we are implicated with this material atmosphere.
So Śrī Caitanya Mahāprabhu came to teach us how to become detached to this material. That is vairāgya-vidyā. Vidyā means vairāgya-vidyā. Vidyā does not mean to become more and more attached to this material world. That is not... That is avidyā, illusion, because I will not be able to save this body. This body will change. I will be annihilated. But still, I am very much anxious for this body. This is called illusion or ignorance or avidyā. So Caitanya Mahāprabhu came to teach us vairāgya-vidyā, how to become detached. He personally showed by His life example that... He was very learned scholar in Navadvīpa. His name was Nimāi Paṇḍita, and He was very influential also. He was so influential that simply by His calling, 100,000 people joined Him to show a civil disobedience movement, disobeying the order of the magistrate that "You cannot perform kīrtana." So Caitanya Mahāprabhu organized immediately about one lakh of people and went to perform at the house of the magistrate. The civil disobedience movement, perhaps you know that it was inaugurated by Gandhi, Mahatma Gandhi, in India against the British government. But long, long before, five hundred years before, Caitanya Mahāprabhu, He started this civil disobedience movement against the order of Kazi. So He was so popular. My point is that not only He was a very learned scholar... He was young man, twenty, twenty-two years, but He was so popular that He could call 100,000 people at once to start this civil disobedience. The social position...
He was beautiful, Gaurasundara. His another name is Gaurasundara, very beautiful boy. And a very learned scholar, Nimāi Paṇḍita. Nobody could defeat Him. And very influential and born of a very high-grade brāhmaṇa family. His father, His grandfather, was very, very learned scholars. So in every way He was very well situated, although the brāhmaṇas are not very rich. They do not care for money. They are interested in knowledge, brahma-jñāna. And if one knows Brahman, then he is brāhmaṇa. Brahma jānātīti brāhmaṇaḥ: "Brāhmaṇa means one who knows the Absolute Truth." That is brahma-jñāna. The human life is meant for that purpose, athāto brahma jijñāsā. Everyone should be interested to enquire about Brahman, the Absolute Truth. At least, a class of man must be there in the society. That is the brain, brain of the society, brāhmaṇa. Just like you have got the brain in your body. If the brain is absent, if the brain is gone mad, then your whole body is useless. That is the position at the present moment. There is no brain in the society. All śūdras, no brāhmaṇas. Because nobody is interested with the Absolute Truth.
Everyone is interested how to eat, how to sleep, how to have sex and how to defend. That is going on, nationwide, worldwide. Therefore our Kṛṣṇa consciousness movement is interested to make a section of the people brāhmaṇa, brain. They can guide. It is not that everyone requires; neither it is possible. Unless one is very intelligent, he cannot become brāhmaṇa. Brāhmaṇa means the most intellectual class of the society. That is brāhmaṇa. Satya śamaḥ damaḥ titikṣa ārjavaḥ, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg. 18.42]. These are the brāhmaṇa's qualification. He must be truthful, so much so truthful that even to his enemy he will not keep any secret. That is called truthfulness. And śamaḥ. Śamaḥ means controlling the senses. Damaḥ. Śamaḥ means controlling the mind. Mind is our enemy; mind is our friend. So if we can control the mind, the mind can act as very good friend. And if we do not control the mind, then he acts as enemy. Therefore the yoga system means controlling the mind, controlling the senses so they can act as my friend. Otherwise they will act as my enemy. Kāma krodha lobha moha.
So there is necessity of a class of men who will act as the brain of the society. That is called brāhmaṇa. That is real human society, where there are four classes of men: one acting as brain, one acting as arms or armies or protection, one acting as belly, or the food digesting machine... Unless you eat and digest food, how your body will be maintained? So everything is very scientifically designed in the Vedic civilization. So in the Kali-yuga there is scarcity of brāhmaṇa. Brāhmaṇa is vairāgya. A brāhmaṇa is not interested with pounds, shilling, pence, "Get money and enjoy." That is not brāhmaṇa's business. What us enjoyment? That is illusion. You cannot enjoy because you are conditioned by the stringent laws of nature, and where is enjoyment? There is no enjoyment. But they are thinking, "I am enjoying." This is called illusion, māyā. There cannot be any enjoyment. When you are not free, when you are conditioned under the stringent laws of... You do not like to die. You are forced to die. You must die. You cannot say, "No, I will not die." No, that is not possible. So where is your freedom? But we are declaring, "Now we are independent." This is all illusion.
So Caitanya Mahāprabhu appeared to save us from all these illusions. That is Caitanya Mahāprabhu. Caitanya means living, not dead. If we have no spiritual consciousness, if we have not Kṛṣṇa's consciousness, then we are dead. This, what is this body? This body is dead. Alive or dead, so-called dead, it is already dead because it is matter. But because there is spirit soul, it is moving. The same example: the motor car, what is this? A lump of matter, some iron, some other metals or some rubbers and combination. And so long the driver is there—it is moving—it is important so long it is moving. And as soon as the movement stops, you throw it away. That is very good experience in your country. So many useless motor cars are heaped together. So similarly, the brāhmaṇa means one must know that who is the driver of this body, brahma-jñāna. So at the present moment nobody knows who is driving this body. So therefore all śūdras, fourth-class men. There is no first-class man. But in the human society there must be four classes of men: first class, second class, third class... Fourth class also required for assisting the higher, third class. Everything is very nicely described in the Bhagavad-gītā, and Bhagavad-gītā was taught by Kṛṣṇa Himself. But people could not follow Him, misunderstood Him. Therefore Kṛṣṇa again came as Kṛṣṇa-caitanya to teach personally the philosophy of Kṛṣṇa.
Caitanya Mahāprabhu did not teach anything else than what was taught by Kṛṣṇa. Therefore, Sarvabhauma Bhaṭṭācārya said, vairāgya-vidyā-nija-bhakti-yogam śikṣārtham, purāṇah puruṣaḥ. That Supreme Personality of Godhead... Vairāgya-vidyā-nija-bhakti-yogaṁ śikṣārtham ekaḥ purāṇaḥ puruṣaḥ [Cc. Madhya 6.254], śrī-kṛṣṇa-caitanya-śarīra-dhārī: "Now You have assumed the form of Śrī Kṛṣṇa-caitanya, but You are Kṛṣṇa.'' That is also..., Rūpa Gosvāmī said. We have to follow the mahājanas, great personality, authorities. Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. We cannot manufacture a way of life. We have to follow the footprints of mahājana, great personalities. That is the way. Here, at the present moment, everyone is speculating. What is the use of speculation? You are imperfect. Your senses are imperfect. Whatever you establish, because you have established by imperfect senses, they are all imperfect. Therefore, that suffering, there is no solution. So speculative method will not help us. So Caitanya Mahāprabhu's teaching is It is not as He had manufactured something. He is also following. He quoted one verse from the prayers of Lord Brahmā.
jñāne prayāsam udapāsya namanta eva
(jīvanti) san-mukharitāṁ bhavadīya-vārtām
sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir
ye prāyaśo 'jita jito 'py asi tais tri-lokyām
This is a quotation from Śrīmad-Bhāgavatam in Brahma's prayer to Kṛṣṇa. The purport is that you should give up this bad habit of speculation. Jñāne prayāsam. Prayāsam means endeavor: "I shall get this knowledge by speculating." This is called jñāna-prayāsam, endeavoring uselessly for knowledge. So udapāsya. You give it up. Jñāne prayāsam udapāsya namanta. Just become submissive. Don't think yourself that you are very learned. Because if the senses are imperfect, how you can be learned? Whatever you see, that is imperfect. Just like we see every day the sun, these eyes. And what we see? It is just like a disc. Is it a disc? It is fourteen hundred times bigger than this earth. So what is the value of your seeing? You cannot see what is behind the wall. Still, you are proud of seeing—"Can you show me? Can you show me God?" And what power you have got to see? That he does not consider. He thinks, "I have got seeing power." Similarly, you study every sense—they are all imperfect, blunt. So any knowledge you acquire by gymnastic of the senses-useless. This is Caitanya Mahāprabhu's teaching. Not Caitanya Mahāprabhu's, it is the Bhāgavata's teaching and Caitanya Mahāprabhu's the same. So we have to give up this nonsense idea, that "I can attain to the perfect knowledge by speculation, manodharma, by speculation, manodharma, mental gymnastic." This will not help us.
So jñāne prayāsam udapāsya namanta eva. Just become submissive. And where to submit? You must submit to a perfect person. Otherwise why should you submit? Tad-vijñānārthaṁ sa gurum eva abhigacchet [MU 1.2.12], samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham. So Bhagavān Kṛṣṇa also says,
Tattva-darśī, one who has seen the things as it is. Go there and from him take the knowledge, not that one who is speculating. This is the process, Vedic process. Therefore it is called śruti. Śravaṇam. Śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]. Śravaṇam means hearing, kīrtanam means glorifying. Of whom? About Viṣṇu, not for anything else. So Śrī Caitanya Mahāprabhu approved this point. When He was talking with Śrī Rāmānanda Rāya, Rāmānanda Rāya suggested various methods of self-realization. So Śrī Caitanya Mahāprabhu did not reject them. He said, "Yes, it is also nice, but you go farther above. Go forward still." So in this way, when Rāmānanda Rāya quoted this verse from Śrīmad-Bhāgavatam, jñāne prayāsam udapāsya, He said... No, in the beginning He had, eho bāhya, āge kaha: "This process is not very important; it is external. If you know better than this, say." So in this way, after many rejections, when Rāmānanda Rāya came to this version, jñāne prayāsam udapāsya, Caitanya Mahāprabhu did not say that it is useless. Eho haya: "Yes, it is nice." Eho haya: "It can be accepted." That is the beginning, that don't try to speculate. Just become humble and meek and hear from the realized soul. Namanta. Jñāne prayāsam udapāsya namanta eva. Just become submissive. Do not think that you know by everything. That is your illusion, māyā. Because you cannot know everything. You can, you may know something. That is not possible that you know everything.
So to know everything perfectly you cannot do it simply by speculating or handling your senses, imperfect senses. San-mukharitāṁ bhavadīya-vārtām. You hear from the realized soul. So Kṛṣṇa, hear from Kṛṣṇa. That is He is perfect. And sthāne sthitāḥ. To hear about Kṛṣṇa, you do not require to change your position. Sthāne sthitāḥ. You are medical man? That's all right. Remain medical man. You are scientist? That's all right. You are lawyer? That's all right. You are fool? That's all right. (laughter) Because everyone is fool, but they are divided by mental concoction that "Here is a fool; here is a learned.'' Because the learned is also a fool. But by mental concoction, he is recognized as intelligent. Same mental concoction. Dvaite' bhadrābhadra sakali samana. Caitanya-caritāmṛta kar said that "In the material world, this is good; and this is bad—this is all mental speculation.'' Dvaite' bhadrābhadra sakali samana, ei bhāla, ei manda', saba manodharma: "That division, 'This is good; this is bad,' it is mental speculation.'' It has no value. It has no value. So this mental speculation will not help us. And therefore sthāne sthitāḥ. You remain in your position. It doesn't matter, good or bad. The mental speculator's verdict that "This is good; this is bad. This is intelligent; this is fool,'' they are all mental speculation. That will not help.
So you remain in your position. Either in good or bad, it doesn't matter. But you do one thing. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. You use your ear. That ear is bestowed upon everyone, either fool or learned. So use that ear, sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ, and hear attentively, and mold your life as you hear from the realized soul. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-mano. One who remains like this, although he is imperfect fool, whatever he may be, he can conquer the ajita. Ajita means God. Nobody can conquer Him, but a devotee who sincerely hears about Him from the realized soul, he can conquer even Ajita, Kṛṣṇa. Just like gopīs. The gopīs were women and not very high class woman, cowherd's men, in the village, not in town, very educated, high society, brāhmaṇa, kṣatriya, no. They all belonged to vaiśya class. And they were woman, not Vedantist, not scholar. But they conquered Kṛṣṇa. Why? And that is this They heard about Kṛṣṇa, and they became lover of Kṛṣṇa. That is required. So that is the real qualification. Caitanya Mahāprabhu, He was so strict about womanly association. Still, He recommended, ramyā kācid upāsanā vrajavadhū-vargabhir yā kalpitā: "There is no better type of worshiping Kṛṣṇa than the system which vraja-vadhū, the gopīs, adopted to love Kṛṣṇa. That is the first-class.'' That is the recommendation of Vedic śāstra. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. First-class religion Religion means to understand God. That is the sum and substance.
The process may be different according to country, men. Just like we worship the Deity in the temple. This is also bhakti. And the Christians go to the church and offers prayer to God. That is also bhakti. That is also bhakti. Nine items of bhakti. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam, arcanaṁ vandanaṁ dāsyam [SB 7.5.23]. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam, arcanam vandanam. Vandanam is offering prayer. So they go to the church or go to the mosque, they offer prayers to the Supreme. That is also bhakti. So there is no question of what type of religion you are following. That doesn't matter. You follow anything, whatever suits you. But the result should be that. You worship with the result. The result is how to love God. That should be the result. If you have come to that platform, how to love God, mad after God, as Caitanya Mahāprabhu...
Govinda-viraheṇa: "Being separated from Govinda, God, my life is vacant." This is required. It doesn't matter whether you follow Christianity or Hinduism or Muslimism. Whether you are feeling vacancy, everything vacant without Kṛṣṇa, without God—that is the test. Yugāyitaṁ nimeṣeṇa. Every moment... Because one who is feeling separation from the Lord, he is feeling also, "When I shall see Him?" So this anxiety, Caitanya Mahāprabhu, yugāyitaṁ nimeṣeṇa: "A moment is seeming to Me a millenium, hundreds and millions of years' separation." That is love. If you love somebody and if you... Of course, in the material world, this love is not possible. There is no love in the material world. It is all lust. So love means loving God. That is love. So the Caitanya Mahāprabhu is teaching this, yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitam: "I am feeling one moment as a millenium, being separated from Kṛṣṇa. And the torrents of tears are coming just like torrents of rain.'' And śūnyāyitaṁ jagat sarvam: "And the whole world is seeming to Me vacant,'' govinda-viraheṇa me, "being separated from Govinda.'' This is love. So it doesn't matter what religious system you are following, but the result should be this, that you should be mad after God. That is the test. Sa vai puṁsāṁ paro... That is first-class religion, yato bhaktir adhokṣaje, to love. Bhakti means love, service, rendering service. Adhokṣaje. Adhokṣaje means beyond the speculation of mind, mental exercise, bodily exercise. Adhokṣaja. Adhakṛta akṣaja jñānam.
So Caitanya Mahāprabhu taught this. And He took sannyāsa. For the benefit of the whole world, He took sannyāsa. He gave up His very opulent position in Navadvīpa, as I have told you, very learned scholar, very beautiful body, very beautiful wife, very affectionate mother, good popularity. There was no scarcity. And He was God Himself. Why there will be any scarcity? There is no question. But in spite of, He took sannyāsa for the benefit of the whole world. That Caitanya Mahāprabhu has come here in Atlanta. So you worship this Caitanya Mahāprabhu. Parama koruṇa, pahū dui jana, They are very, very merciful, and little service will enhance your devotional service to a larger scale.
Thank you very much. (end)
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