Dated: 12.09.2012
Venue: Mauritius

So once again, I would like to thank you for good presence, big presence in small country. The big interest…I am sure you have so much interest in the Holy Name. It is one of the offences to keep the phones on (laughter). The 12th offence (laughter) is you have on phone next to you, we will get there. We will, I think this will come up again; but… (To someone in audience) That’s what you said right? Yes, your interest in Japa is very obvious here by the good turnout of devotees. This is Purushottam Month also, only few more, few more days to go; but, somehow, Japa retreat or Japa whatever, workshop or Japa, I don’t know what you, what name you have given, is becoming part of this Purushottam month. It’s becoming event, part of that “very” auspicious month. “Very” favourable for devotional service.

In fact, nothing works in this month, just the devotional service, no Karma Kanda. You don’t get any result of conduct Karma Kanda or Jnana Kanda which is “kevala visera bhanda” (Prema-bhakti candrika) also. In any case, just a pot of poison. According to our siddhanta, our stand, Karma Kanda is just a pot of poison.
So, only thing that works during this month, only thing that is beneficial, infact Radha-Krsna worship for this month is stressed very much which is the topmost thing to do. And the way we worship Radha-Krsna is “yajnaih sankirtana- prayair, yajanti hi su- medhasah” (SB 11.5.32). It requires intelligent person, brainy person to go for worshipping in yajnaih- by performance of sankirtana. So, you must be, you are very intelligent persons because you are always, not only during this month, but you are always worshipping the Lord by performance of Sankirtana. And sankirtana is congregational chanting or congregationally glorifying the Lord, in a broad sense which may not be always limited to chanting of ‘Hare Krsna’ but, there are related activities are also Sankirtana.

How Srila Prabhupada made the connection of the sounds at the construction site, at ‘Hare Krishna Land’, Juhu, Bombay during his days. We were proposing that there is so much noise here. So much “kat kat kat kat” (Guru Maharaj making sound) here, you should be in stationed elsewhere. Well, Prabhupada said, this is “music” for my ears. This is Radha-Rasbihari’s temple being built, so the sounds are not ordinary. This is also music, this is also “sankirtana.” So, only a pure devotee like Srila Prabhupada could make connection on those sounds as “sankirtana.” “Yajnaih sankirtana- prayair, yajanti hi su- medhasah”.
So, again then kirtana is, we do kirtana, Sankirtana, kirtana. While, we were just doing little bit of that with the use of Mrdanga and Kartals and, and last night what we had Oh! ..(Guru Maharaj laughing). There is a ISKCON kirtana standard committee. They may not approve of (Laughter) I am a member of that committee (Laughter). I don’t know how to deal with the situation; but… So, that’s, one way sankirtana. Congregational chanting and dancing with Mrdangas and kartals. And some other, maybe, Veena of Narada Muni is there and…
“prema dhala dhala sonara anga, carane nupura baje” (Gitavali, part one, Arunodaya-kirtana, text 2). Mahaprabhu is taking part in sankirtana and He is chanting and dancing prema dhala dhala sonara, His golden form is moving, swaying and He has tinkling, jingling bells around His ankles. So, that’s instrument also, some tinkling bells. He does not have to play that instrument separately with the hands. It is there around His ankles and as He dances, the jingling and tinkling of that bell, that’s instrument also. The bells… and then, and of course, other thing that we do is we take our Japa Mala and do yajnair sankirtana-prayair. We do our, the glorification of the Lord. Lord is glorified to, to our hearts content.

Of course, doing kirtana is the whole hearted and full-throated kirtan, out loud. And then, during japa, we may not be screaming or shouting out loud. Some meditative chanting we do. Or we do “murmuring.” On our beads, we chant japa. So, that’s the other way. Kirtan with group as big as possible and last night was a, quite a, quite group. I got the report there were over 700 devotees last night (Haribol!!!). You don’t know? You missed it? You were there? So, they said 700 devotees. 700 plates of prasadam were distributed. Maybe towards the end some more rushed in. So this Japa seminar, retreat, whatever the name is, this is happening during Caturmasya also. In the middle of caturmasya, there is sandwiched; this month is, two months of Caturmasya and then, Purushottam masa and then two more Caturmasya months to follow. So, it’s right in the middle and right towards the end of this month we are able to do “this” during this Caturmasya or oh no, Caturmasya and Purushottam masa. I just, probably you know, we were doing Kirtana Mela in Germany.

So, that was quite experience and we were in Radhadesh and we were doing kirtanas called “Stay high forever” Stay high forever kirtana. Prabhupada termed, he called this stay high forever. Whether you chant Hare Krsna with the drums, instruments or you chant on your beads, the idea is to stay high forever. Stay high, up there! Srila Prabhupada was referring to this as the drug. He said “I have a drug for you!” And then, those in the mid 60’s, those American boys and girls would jumpe “Oh! Swamiji has a drug for us!” (Laughter, Guru Maharaj laughing). They were into drugs and.., Prabhupada said “my drug is very special.” If you take this, you will stay high forever which is not the case with the other drug. I don’t think you know (laughingly). I only have heard (laughter) that you take the drug and you kind of go high. You begin floating or (laughing) they say you feel lighter and you feel relieved and no anxiety and you feel.., but, when the effect is over, then, what happens? They are low. Then next time, they take, well, a bigger dose, higher dose and then they go higher also. But, when the deep effect is over, they go “lower.” And like that, they increase the dose and then one time, they may go highest and opposite of that is lowest and from there they may never go (laughter) anywhere. They are stuck into that ignorance, the lowest mode of material nature. So, this is mundane thing, mundane world. This is all due to whatever you said, drugs or so-called mundane gratifications. Higher and then, lower, this up and down “dvandva mohena bharata” (BG 7.27).

But, this chanting, this sankirtana, this “japa” is meant to keep us only at high altitude. Elevation! and no degradation. Ya, so, we, we were doing ‘stay high forever’ kirtanas in Radhadesh and we also did Rama Katha in Czech Republic as we were doing Ramayana Katha and then… so, we are here, to do these japa sessions. So, we are today and tomorrow also? You will be coming back tomorrow? (Yes!) Or you are staying overnight or? But, you’ll be back! Ya? We expect you tomorrow or? – Yes! “Kal bhi aaoge ki nahi?” – Haan! (Hindi). Ok! (Guru Maharaj laughing out loud along with audience).

So, I think we have today and tomorrow. So, today we could say first session is already on. We started a little late and this goes up until four o’clock at which time there is prasadam for all. Yes? For one hour you’ll get a break and then, we resume at five o’clock. Than five to seven or something, Ya? So, these are the two slots for today. Two to four and five to seven. Ok! There is something already printed here or no, ok, let’s see what it is. Alright! And then tomorrow.., so, those who can attend Mangala Arati, they.., we have Mangala Arati at 4.30. So, 4.30 to 9.30 which includes, after mangala arati there will be japa session. Those who would be with us, we could chant together Japa. There is the Bhagavatam class followed by breakfast. At “9.30”, breakfast. Ok and then, Japa retreat session. I would call that as number three which is 10.30. Last for two hours- 10.30to 12.30. And then, again break for.., is it lunch break or? No! No! That’s a break, short break and then, then one to.., this is a longer one. One to… what I am looking at here, one to four! Oh, it’s longer sessions. And then, tomorrow is a marathon (laughing). And ya, four to seven it says. Ok, so, no! Four to five. Oh, that’s shorter one. Maybe we should.., 10.30 to 12.30 break and then one to four. Ok. Ok that switched (?) Ok, we’ll end at four. Ok so, I think you “have” this! … Yes. OH! (Guru Maharaj starts laughing). I thought you, you have to take notes. I was just… So, I see you already have a pretty good idea. “Better” idea than I (laughingly). So, this is our first introductory session. And… So, we already said some introductory matters and we could continue. Ya, something Harinama Mahatmya, you may want to call it or the glories of the “Holy Name!” And part of that, I want to do, quickly run through the Siksastaka. You are familiar with Siksastaka. And at, in fact, there is no greater or better glory of the Holy Name chanted in the form of this Siksastaka which has been chanted, these glories have been chanted by none other than the “Supreme.” “Supreme” Personality of Godhead, Sri Krsna Caitanya Mahaprabhu ki… Jai!

Caitanya Mahaprabhu is glorifying the Holy name. His whole and sole purpose coming down here, in the midst of us, was to share this gift of the Holy Name. Just imagine, the “Supreme Lord.” Supreme Lord comes down to the Earth, why does He come? – “golokera prema-dhana, hari-nama sankirtana” (Srila Narottama dasa Thakura). To hand out the best of the gifts. So, “He!” He came down with the sankirtana. He came down here with this japa, Japa business. He gave us the business so that we could be in business. Japa has been given by Sri Krsna Caitanya Mahaprabhu and He hasn’t given only, speeches, talks on Kirtana, the mahatmya and… In fact, Mahaprabhu has chanted more and spoken less. Talked less, chanted more.
So, He has spoken these eight verses of Siksastaka, He spoke other times glories of the Holy Name, but then these eight verses are very special. These, they have been attributed to the Lord. The Gita was spoken by Sri Krsna. What did Sri Krsna Caitanya Mahaprabhu speak? What did He write? He wrote these Eight prayers. Of course, on behalf of Sri Krsna Caitanya Mahaprabhu, His Associates were writing so many scriptures, books. But, personally Sri Krsna Caitanya Mahaprabhu wrote only eight verses and they are known as Siksa astaka. Siksa is instructions and astaka- the eight verses. And the theme of this is the Holy Name. Stress of this is the Holy Name. And not that Sri Krsna Caitanya Mahaprabhu compiled these eight verses and then published and “Ok”, do the mass distribution of this and He had nothing to do with. He is author, He doesn’t have to read them. But, Mahaprabhu, as we understand again and here is the Caitanya Caritamrta Antya-Lila means last, concluding pastimes. In that Antya-Lila, the very last chapter is the Siksastaka. You better know the location. Where is Siksastaka situated in Caitanya Caritamrta. It is the very last thing like “essence” of Caitanya Caritamrta Antya-Lila, chapter 20 – Siksastaka. And there is nothing more, this is it.

So, this way we could also understand the position, of the Siksastaka. This is something very tough thing. Sri Caitanya Mahaprabhu passed His nights testing the meaning Siksastaka prayers in the company of Svarupa Damodar Goswami and Ramananda Raya. So, He compiled and then, every night He has His most confidential associates around Him at Gambhira in Jagannath Puri. And He is… In this way, he became absorbed in ecstatic emotions. He relished the taste of reciting. This is another, also mentioned here, transcendental verses.

“ei-mata mahaprabhu vaise nilacale, rajani-divase krsna-virahe vihvale” (CC Antya 20.3). And of course, this, we just talked about the night, but during the day also, rajani? – “divase!” Day and night Lord is in this mood of separation, mentions here and.., So, He is reciting and remembering and getting absorbed in different emotion of these, these verses of Siksastaka. “nana-bhava uthe prabhura harsa, soka, rosa, dainyodvega-arti utkantha santosa” (CC Antya 20.5) – He relished the symptoms of various transcendental emotions, such as jubilation, lamentation, anger, humility, anxiety, grief, eagerness and satisfaction – (Translation). There is the whole waves of emotions of various kinds. “Sei sei bhave nija-sloka padiya, slokera artha asvadaye dui-bandhu lana” (CC Antya 20.6) – He would recite His own verses, expressing their meanings and emotions, and thus enjoy tasting them with these two friends – Translation). Ramananda Raya and Svarupa Damodara. Sometimes, Lord would be absorbed in a particular emotion and would stay awake all night reciting related verses and relishing their taste (20.7).

“sankirtana-yajne kalau krsna-aradhana” (C.C Antya 20.9). Then Mahaprabhu sharing everything He is talking now is only most essential, most confidential. So, one day, one night He said to His two friends – “sankirtana-yajne kalau krsna aradhana, sei ta ‘ sumedha paya krsnera carana” (CC Antya 20.9). “Dear friend, dear friends!” Not mummy (laughter) Dear friends- `That in this age of Kali, aradhana, krsna-aradhana is done by the intelligent people by performance of Sankirtana. So, Mahaprabhu has said this… in His own words, in Bengali words, Bengali language which is nothing but, just the translation of Bhagavatam verse that we had been talking about earlier. “krsna-varnam tvisakrsnam sangopangastra-parsadam yajnaih sankirtana-prayair yajanti hi su-medhasah” (SB 11.5.32). Not the first part, but, the later half, Mahaprabhu said that in Bengali language to His friends: “You know! The, the process of ‘krsna-aradhana’ is sankirtana.”

“nama-sankirtana haite sarvanartha-nasa” (CC Antya 20.11) and Mahaprabhu continued and Mahaprabhu quoted that verse. That same verse from Bhagavatam that we quote all the time, Mahaprabhu quoted that verse as it is which He had already said that in Bengali , to substantiate his statement he has quoted Bhagavatam verse “yajnaih sankirtana-prayair” and then He says more. “Nama-sankirtna haite sarvanartha-nasa”– By performance of nama sankirtana, the anarthas, all anarthas are destroyed. “Sarva- subhodaya” – all auspiciousness arrives. Krsna-premera ullasa – and there will be the Love of God would be invoked “initiating the flow of waves of love for krsna.” These are Mahaprabhu’s thoughts. Here, Mahaprabhu recites now the, the first of the eight astakas to His, those two friends with Him. So, beginning of this chapter, Mahaprabhu is reciting one of the astakas and then, He makes some comments, few comments Himself. These are His texts, His verse and then, some emotions. Just sampling of that in included here. Not all that, all the waves of emotion arrive. They are not all here.

“ceto-darpana-marjanam bhava-maha-davagni-nirvapanam
sreyah-kairava-candrika-vitaranam vidya-vadhu-jivanam
anandambudhi-vardhanam prati-padam purnamritasvadanam
sarvatma-snapanam param vijayate sri-krishna-sankirtanam” (Sri Siksastaka, verse 1).

So, Mahaprabhu says “param vijayate sri-krsna sankirtanam.” All glories! Not only all glories, but “victory” to the sankirtana. You may want to call it movement or just sankirtana and its sankirtana movement, of course. And Mahaprabhu is sankirtanaika-pitarau.

“ajanu-lambita bhujau kanakavadatau sankirtanaika-pitarau kamalayataksau
visvambharau dvija-varau yuga-dharma-palau vande jagat priya-karau karunavatarau”

That is introduction, as soon as you open ’Caitanya Bhagavat’ which is another scripture, you find this as the first verse. Mahaprabhu is glorified as “ajanu-lambita bhujau” and “sankirtanaika pitarau.” The founding father of sankirtana movement and of course, he is not alone. That is why it says sankirtanai ka “pitarau.” Pitarau means two, Ramah- Ramau. You know little Sanskrit, Ramau. Sankirtanaika-“pitarau”, “kamalayataksau” “dvija-varau” Ÿuga-dharma palau.” You see, everywhere “au, au, au.” (Laughter). This means two, two of them. This, Gauranga Mahaprabhu and Nityananda Prabhu are sankirtanaika pitarau- Founding Fathers of the sankirtana movement.

So, “param” vijayate! Mahaprabhu, “param” vijayate! Victory of the Holy Name. So, that is the eighth, 1/8 (one eighth) part, portion of this first siksastaka. Param vijayate sri-krsna-sankirtanam. And there are seven, there are seven other components in the siksastaka. First line has two of them- ceto-darpana, “marjanam!” stop there, that’s one. Then, maha-davagni “nirvapaman!” Whenever is a nasal sound, then you stop that’s two. Then, vidya-vadhu – “jivanam.” So, there are seven of these and these are the, you may call the glories or the adjectives- ‘Visheshana’ or in Sanskrit vishesha, visheshana. These are seven visheshana. Seven glories or attributes of the sankirtana movement, Sankirtana! Each one is a special feature, description the quality, “adjective” of that sankirtana.

So, we don’t have such luxury, right now, to go through this step by step. Sometimes, there are seminars given on siksastaka and that takes one week just to go through this, this seven- eight verses. And we have Bhaktivinoda Thakur and Srila Bhaktisiddhanta Sarasvati Thakur amongst others, they have written commentaries on siksastakas also. So “anandambudhi-vardhanam”- Always expanding the ananda and ceto darpana marjaman you understand? Darpana- Cleansing. Wherever there is a black spot, cleansing. Mahamantra chanting does the cleansing of the heart, the consciousness. Davagni- “Maha-davagni” we are being “burnt!” samsara-davanala-lidha loka (Sri Sri Gurv-astaka). The first thing that comes out of Hare Krsna devotee’s mouth as he gets up and faces the Deities and in the morning, takes ‘Darsana’- Mangala arati – samsara-dava. This, world is, what kind of world is this? Samsara-davanal this forest fire. Same thing – maha-davagni-nirvapanam. So, that fire of the material existence is extinguished by this sankirtana movement. Tava kathamrtam (Gopi Gita, text 9) Gopis said here Tava kathamrtam, what does your kathamrta do? Tapta-jivanam. The life that is on fire- tapta-jivana- the kathamrta. Here is Namamrta, sankirtana, they are not different.

So, maha-davagni, like that’s all the benefit “sarvatma-snapanam” Sarva, atma snapanam. Snapanam meaning taking bath. So, as one is involved, engaged in “sankirtana”, what happens? His atma takes full bath in that sankirtana, the full Abhishek. The living entity is bathed or swimming, drowning; but, happy. If someone is drowning, OH Help! Help! Help! Drowning, Help! Help! But if you are drowning in this, the sankirtana, then you don’t call for help. You are nicely situated. You are “very” happy to be “drowned” in this ocean.

“avatirne gaura-candre vistirne prema-sagare, yena majyanti majyanti te maha anartha sagare” (Prabhodananda Saraswati, Caitanya Candramrta). And this is in Caitanya-candramrta- it says Caitanya Mahaprabhu appeared and what did He do? “avatirne gaura-candre vistirne prema-sagare”. He expanded the prema sagara. And it is “here” now, there is sagara all around us, ocean all around us. But, then on the Island, there is the ocean, the sankirtana.

So, avatirne gaura-candre vistirne “prema”-sagare. And Lord appeared and He expanded that ocean of love of God- prema sagara. And then, next it says “yena majyanti-majyanti” – those who do not throw themselves into this prema sagara. ye “na” majyanti. Those who do not drown, do not throw themselves, do not dive deeper into this prema sagara, well for them there is another sagara. This is maha anartha-sagare. Take note of two sagaras, Prema sagara and maha anartha sagara. So, those who do not get into this sankirtana sagara, prema sagara, only other sagara available around, only option is? – maha anartha-sagara. Not only anartha, but maha anartha sagara. So, that is why it takes intelligence to make the choice. Take a pick! Prema sagara or maha anartha sagara. So, intelligent person goes for “yajnaih sankirtana- prayair, yajanti hi su- medhasah”. So like this, Mahaprabhu has, Himself, glorified this sankirtana in this first verse. Or He could, later on go little deeper and try to understand how there are seven different attributes of the sankirtana movement or chanting, right there.
“Sankirtana haite papa-samsara-nasana” (CC Antya 20.13) He says, now He makes little comment. This is Mahaprabhu’s words that sankirtana destroys the papa of, in this world.

‘Citta-suddhi, sarva bhakti-sadhana-udgama’ (CC 20.13) And then, “cita”-suddhi, Citta-consciousness. Suddhi- the purification takes place. And this is the source of all the “sarve bhakti-sadhana”. Bhakti is life of devotion. This is the means, original means of the life of devotion, “ Krsna-premodgama, premamrta-asvadana, krsna-prapti, sevamrta-samudre majjana” (CC Antya 20.14).

Ya, similar thoughts which we already talked, Krsna- prema -udgama, premamrta-asvadana. This is Hindi, Aap logon ke liye Hindi mein Mahaprabhu bol rahe hein (Guru Maharaj speaking Hindi). It’s very similar. Premamrta-asvadana, krsna-prapti, sevamrta-samudre majjana. And then, as one takes to this sankirtana, then, “seva amrta samudra.”. There was the prema sagara and now it is mentioned He has taken, accepted the sankirtana. Then, he has received seva because as one is chanting “Hare krsna Hare Krsna Krsna Krsna Hare hare, Hare Rama Hare Rama Rama Rama Hara Hare”, what is he doing? Is he doing something or just saying this mantra? Utterance is there or else, and thoughts are supposed to be accompanying that utterance of the Holy Name. And one thought that Prabhupada always mentioned was thought of, it’s a prayer, begging for service of the Lord. Oh Lord! I am yours Oh ! Lord, please engage me in Your service oh! Lord, Oh! Pleasure, pleasure potency of the Lord, Oh! Radhe, Oh Krsna. So, then, Caitanya Mahaprabhu says seva-amrta samudra. Now he has another samudra, he has another ocean which is also nectarian. Seva-amrta samudra or seva amrta sagara and “majjana.” And devotee immerses, immersing. This is Mahaprabhu’s.., “The result of chanting is that one awakens his love for Krsna and tastes transcendental bliss. Ultimately, one attains the association of Krsna and engages in His devotional service, as if immersing himself in a great ocean of love.” (Translation CC Antya 20.14)

These are Mahaprabhu’s confidential thoughts and words. Then, next verse,

“ namnam akari bahudha nija-sarva-saktis
tatrarpita niyamitah smarane na kalah
etadrisi tava kripa bhagavan mamapi
durdaivam idrisam ihajani nanuragah (Sri Siksastaka, verse 2).

So, Lord has further glorified the Holy Name- “namnam akari bahudha nija sarva-saktis”. How potent is the Holy Name. How potent is the Holy Name? Lord has invested “all” His energies. nija! Take the note of this two little words, but important ones. He has invested energies, whose energies has he invested? Nija – His own energy. And how much energy has he invested. nija, “sarva”-saktis. All His energy he has invested in the Holy Name of the Lord. So, who is more powerful? The Lord or His Holy Name? (Answers from audience- Holy Name! – laughter). I was expecting you would say they are both equally powerful. All energy of the Lord, all that is in Him, all that in the Name. Well, some time, they do sing “Hari se bada Hari ka nama.” – (Hindi expression – Greater than Hari is hari’s name). “Hari se bada hari ka nama.” And they say this, that bada Hari ka nama, this bada hari ka nama- Hari se bada. Certainly not less, bada not chota, never chota, no less.

So, all the energies have been invested in the name and what other concessions are there? There are no hard or fast “rules” it says. “niyamitah smarane na kalah”– That’s another, not only all the energies, all powers, but no hard and fast “rules.” “etadrisi tava kripa” – and this is Your kindness my Lord. Mahaprabhu is also taking stand now, also as He is a chanter, He is a devotee. Now, He is facing the Lord and addressing the Lord- “yes this all You have done!” All Your powers invested in the Holy Name, no hard and fast rules and his is Your kripa, bhagavan mamapi. But, using the word ‘api’ – “but” Ifs and buts. No ifs and buts! But, here Mahaprabhu is coming: “but!” all these as just described, “but!” What is but? “durdaivam!” – It’s very unfortunate situation. What is that misfortune of myself? – na anuragah- I do not have attraction- I don’t have attachment to these Names My Lord! iha jani. iha, iha meaning in these names, iha. ajani means not, not produced, not… ya ajani. They are not there, in me, ‘araga’ is not there. na anuragah in this Holy Name and this is misfortune. Of course ee can’t say Caitanya Mahaprabhu has no anuraga in the Holy Name. Could you say that? Mahaprabhu has no attraction, no attachment, no ruci, is that the case? He is taking the stand on behalf of us. We should be saying this. If the honesty was the best policy (laughter), then, we should be talking like this. “I have no attachment, I have no attraction.” Is that the case? I think many of you would also admit that, think that way. Or, ya some ruci but, not enough. More! I would like to get more ruci, more anuraga. So, that’s when I think or, the Japa retreat session comes into the picture or maybe it’s also kind of response to this.
Ok I have “durdaivam idrisa ihajani na anuragah” That maybe the starting point of the, or what motivated us to come to this Japa retreat. I don’t have enough attachment, attraction. I want to increase my attachment to the chanting of the Holy Names of the Lord. So, then, I think that’s something that is gathering us here, all of us together to look into this and see whether how we could move forward or increase our or what to do. So, what to do? Mahaprabhu has, of course, He has raised this emotion or question and immediately He has presented the answer also to this question in nutshell and what is that?

“Trinad api sunicena taror api sahisnuna, amanina manadena kirtaniyah sada harih” (Sri Siksastaka, verse 3).
Just now there was no anuragah, there was no attraction, no attachment. It’s becoming very hard for, struggling to get some names out of the mouth. Struggling, “struggling” – They are not coming out. Not naturally coming out. No attraction, they force themselves. And then, something happens in between and now what is happening? – “kirtaniyah sada harih”. So, this person is chanting all the time. He is doing kirtana, chanting all the time. So, what happened? Mahaprabhu has said. In Sanskrit he said “trinad api sunicena” – trina means straw in the street and nica means down. And ‘su’- means even more down, more humble. Straw is humble, but then, Mahaprabhu says more humble than the straw in the street (laughingly). As you trample all over these straws, you walk “all” over. Does any straw beats you with another straw? Takes some straw nearby and beats you, or runs after “Hey!” (Laughter), no courtesy! You are just walking all over me! So, not only trinad api, nicena, not nicena, “su” nicena. “su” nicena. That’s why the translation is lower than a straw on the street. Not as same as straw in the street, but more lower than a straw in the street. Anyway, we can’t get into the vyakhya of the, the comments.
And “taror api sahisnuna” and tolerance. The “humility” – this was humility part and then, tolerance part. How much tolerant? ‘taror api sahisnun’- Sehenshil (tolerant in Hindi). How much? More than the trees, trees are all around and they tolerate all the rain of either, Mauritius has all the seasons. I think in one day you get all the six seasons (Guru Maharaj and everybody laughing). You go through six season or this morning there was winter (laughter). Here it is sunny, there was, it also rained. And it was raining on the way (laughter).

So, the, the trees go through all these seasons and then; they just tolerate all this inconvenience caused by seasonal changes. Go through the rain and the wind and Sun and the human beings are cutting and beating the trees, they don’t complain. You may be cutting some branches of the tree and then, if you are tired you could go sit down under the same tree, in the shade of the same tree. Does that tree say “Hey fool!” You are just cutting my branches which are like my arms and now you want to rest! So, the trees are tolerant. So tolerant like the tree and what else has to happen? “Trinad api sunicena taror api shisnuna “amanina mana dena” kirtaniyah sada harih”
Amanina- Not expecting any respect for himself, herself. Not expecting any respect, on the contrary, doing what? amanina ‘manadena.’ Amani is one word and manada another word. So, it gets transformed here. amani, amanina – by giving all, not expecting any respect for oneself. And manadena, manada – the giver of honor. Because ‘mana’, mana is honor, ‘da’ is giver. The giver of honor. Becoming giver of the honor, honoring others to extent of serving others. Not just lip service. So, this is important item. I mean, they are all important items. This trinad api sunicena taror api sahisnuna. But, the straw and the tree is talked about. We may not be dealing with them so much, when it comes to, you know, day to day dealings in, as we lead our lives, then we have to deal with others, devotees all the time and this factor amanina manadena, this has to be practiced, understood. Can do the review of our own performance, our own dealings, introspection and see how we are doing with, our performance with this amanina and manadena. Ya, specially vaisnavas and vaisnava aparadha. That we may talk about later on. Vaisnava aparadha could be disastrous results.

Once we were chanting, but now we are not chanting or we don’t have attraction for chanting! What happened? We may not realize, but lot of time, because we offended vaisnava. We offended some devotee. And now, you got the punishment. What is your punishment? Now you don’t like Holy Name anymore. So, “amanina manadena kirtaniyah sada harih”. Devotees are very dear to the Lord. All the living entities are very dear to the Lord. But; Lord takes that as an offence. Oh! you know, I just offended this person. But; that is becoming offence of the Holy Name. Sometimes difficult to understand. I offended this person, but how is that Nama aparadha? Well, Lord takes it personally. Ok, you were thinking that you did not offend Me, but you offended My devotee. But, my devotee is very dear to Me. Lord takes it personally. Lord takes it as if “you have offended Me!” My devotee is not different from Me or He is very dear to Me and so, we offend some person, but becomes a nama aparadha, krsna aparadha
“Yei ye magaye, tare deya apana-dhana gharma-vrsti sahe, anera karaye raksana” (CC Antya 20.24). Caitanya Mahaprabhu shared some of His emotions. “The tree delivers its fruits, flowers and whatever else it possesses to anyone and everyone. It tolerates scorching heat and torrents of rain, yet it still gives shelter to others.” And there are more thoughts of Mahaprabhu before we come to the next verse which is

“na dhanam na janam na sundarim kavitam va jagad-isa kamaye
mama janmani janmanisvare bhavatad bhaktir ahaituki tvayi” (Sri Siksastaka, verse 4).

Sraddha to prema, you heard of that? From faith, initial faith to the topmost ladder of krsna prema, love of Godhead. The siksastaka is talking that also, what is not step by step, you don’t find it one after the other, but, it is all those sraddha and then what? And sadhu sanga, bhajana kriya, anartha nivrtti and nistha, ruci, asakti, bhava and krsna-prema. So, these verses are dealing with that subject matter. It is a nutshell, it is also talking. Siksastaka is also talking about sambandha jnana, Sambandha, abhidheya and? – prayojana. If you know this, Gaudiyas are into this and this is found everywhere also. This sambandha jnana. And you worship, you are supposed to worship Radha-Madanmohan! Then, “abhidheya!” – relationship. Then, getting settled in devotional service. Radha-Govinda, worship of Radha-Govinda. Go higher for prayojana, the final destination, you worship Radha-Gopinatha and then, and that’s the prema is the prayojana.

So, the siksastaka is talking about sambandha jnana, abhidheya, prayojana is also described in these eight verses. You will also find, the Sadhana Bhakti and Raganuga Bhakti or Vaidi Bhakti, Raganuga Bhakti is also described here. Or vaidi sadhana Bhakti as well as Bhava Bhakti you’ll find here. Prema bhakti thoughts are also here. The first five verses they talk about Sadhana and then, sixth verse there is some bhava and seventh verse also has a bhava and seventh verse also little prema and then eighth verse is just the prema. Those emotions are, they have been integrated in these eight verses. So, here, there is something like anarthas. “Na dhanam, janam na sundarim kavitam va jagad-isa kamaye” In the commentaries by our Bhaktivinoda Thakura, Bhaktisiddhanta, it is also said this is like four purusarthas. This verse is talking of purusarthas. Dharma, artha, kama, moksa! If you take a closer look at this, you will find dharma, artha, kama, moksa. Moksa is – mama janmani janmani, no I am not interested in moksa. That part is there and what about kama? – “na dhanam, na janam, na sundarim kavitam”. So what you interested in? – pancam purusartha! I want just the Lord and His service. So, na dhanam, na janam, na sundarim, na kavitam, kavitam. This is also like a bhukti (enjoying the result on action). No bhukti, no, no, no bhukti. This list is also bhukti list, dhanam, janam. Wealth and the women or men or enjoyment, sake of enjoyment. Sundarim kavitam and all jagad-isa kamaye – the wordly desires.
</strong “bhukti-mukti-siddhi-kami — sakali asanta, krsna-bhakta— niskama, ataeva ‘santa” (CC Madhya 19.149). So, just in one verse, there are lots of very foundational philosophy of Gaudiya vaisnavas, vaisnavism is been compacted. So, oh Lord of the universe, I do not desire material wealth. Materialistic followers (laughingly), ok the materialistic followers. Otherwise spiritualistic are ok. Spiritual followers are I do not want a beautiful wife or the fruitive activities described in the flowery language or I don’t want all this. All I want life after life is unmotivated devotional service unto You! I just want service. “ Janmani janmani, bhavatad bhaktir ahaituki” And what kind of Bhakti? – ahaituki- No cause. Why not? Some say why do Bhakti? Why do you do Bhakti? All those, your parents may be, at some point or others – why Bhakti? Our response should be why not Bhakti? What else is there to do? What do you mean why Bhakti? Why Bhakti meaning they want to know the cause. What is the cause? Why should one do Bhakti? What is the purpose? What will you gain? ‘Pet bharega’ (Hindi)? - They say, pet bharta hain? So, ahaituki – no cause, Just we are meant to serve the Lord that’s all, that’s our constitutional position. “ayi nanda-tanuja kinkaram patitam mam vishame bhavambudhau
kripaya tava pada-pankajasthita-dhuli-sadrisam vicintaya (Sri Siksastaka, verse 5).

Now, this is part of sambandha jnana or some helplessness calling out, Help- Help. And why should You help me? Oh! ayi nanda-tanuja kinkaram, Ayi means Oh, ayi means Oh! nanda-tanuja – Oh son of Nanda Maharaj, ayi nanda-tanuja kinkaram…mam. Who am I? I am kinkara – servant. What kind of servant? Who is always eager to render service and he is when inquiring kim karomi, kim karomi, kim, kim ,kim kim, kim , kim karomi. This is what could I do? Please tell me what I could do, please tell me what could I do- Kim. So, he becomes kinkara. Because he is always very eager to serve. If it is lady, it becomes kinkari. Kinkara and kinkari. So, kimkaromi? What could I do? He is always eager- That’s kinkara.

“Ayi nanda-tanujakinkaram…mam vishame bhavambudhau” But unfortunately, now I am fallen in this ocean of maha anartha sagara or of this turbulent ocean of material existence. So, my dear Lord, kripaya tava pada-pankajasthita-dhulisadrisam vicintaya. I’m just being tossed from here to there. These waves are just throwing me all over. I need shelter! I need some fixed position, something that I could hold onto. Everything that I had come across thus far were just mobile and moving and in transit or thinking that this is something I’ll become fixed; but that itself was, had no shelter but, I want to, now, want to catch hold of Your Lotus Feet. So, make me just a dust particle of Your Lotus Feet. As we chant Hare Krsna, whenever do japa, these thoughts are also desirable. One should be thinking, it’s not a thoughtless or mindless chanting. While chanting, these thoughts, the sampling of the thought is here. Oh, ayi nanda-tanuja kinkaram patitam mam vishame bhavambudhau, kripaya tavapada-pankajasthita-dhulisadrisam vicintaya.

You don’t have to make me anyone important. You don’t have to make me crown on Your head or some pearl , garland around your neck. Just a dust particle of course he’s taking a very much humble position and here is, I like this, I mean, Mahaprabhu is talking to Ramananda Raya and (prabhoda ane). Who is that? Svarupa Damodara and He is saying “tomara nitya dasa mui, toma pasariya”(CC Antya 20.33). Lord said that, ok I’m kinkara, I am your servant. So, you know every servant gets a salary. Right? ‘Vetan’ -Lord said vetan. At the end of the week, end of the month he gets his cheque. So, I am your servant, I should also get some vetan, I should also get some wages. Then Mahaprabhu said that give Me prema. Pay me in the form of prema. Let the prema, love, your love, your krsna-prema, let that be my salary. I’m your servant, I don’t want those Mauritian rupees or European Euros or American Dollars or this, that. Just give me some prema. Just give me prema. Let that be my payment. Mahaprabhu has said this.

“nayanam galad-asru-dharaya vadanam gadgada-ruddhaya gira
pulakair nicitam vapuh kada tava-nama-grahane bhavishyati (Sri Siksastaka, verse 6)

So, now these are the higher realms, emotions- the bhava. The bhava is expressed here, Bhava bhakti. So, Mahaprabhu is asking “when would that day come?” As I chant and I chant and I chant. “Nayanam galad-asru-dharaya”- There will be asru dhara. Like a torrents of rain gliding down my cheeks. Nayanam…asru dharaya vadanam gadgada-ruddhaya gira. And when would my voice be chocked up and puakair nicitam vapuh – when would my body begin trembling, oh Lord, kada tava-nama-grahane bhavisyati. Bhavisyati- when would that time come as I chant the Holy Name of the Lord. These transformations would be there which would be expressions of My bhava- My emotions.
“ Prema-dhana vina vyartha daridra jivana” (CC Antya 20.37)- Lord said without prema dhana, the life is just daridra. Just being a pauper like a bankrupt, no prema dhana- “amito kangal krsna krsna boli” (Ohe Vaisnava Thakur, Saranagati, verse 4). Narottama Dasa Thakur also had expressed that notion or emotion. Amito kangal – I am just pauper, I’m just a penniless, “krsna krsna boli dhai tava pache pache” – I am just running after You, oh sadhu, oh vaisnava.

“Krsna se tomara, krsna dite paro tomara sakati ache” (Ohe Vaisnava Thakura, saranagati, verse 4, Srila Bhaktivinoda Thakur).

And I know you have Krsna which is all the wealth. I am pauper, I am bankrupt, I am penniless and you have that Krsna and that is real wealth. So, that’s why I am running after you hoping that you would give Krsna to me also, share that Krsna or you will give me “Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare”. Now, realizing that this is wealth, this Holy Name is a wealth and this is non different from the Lord, this is something we need to realize more and more in order to embrace this chanting and stick to our Japa. We are acquiring wealth because chanting is wealth, dhana. And Lord said “prema dhana vina vyartha daridra jivana”.

“yugayitam nimeshena cakshusha pravrishayitam
sunyayitam jagat sarvam govinda-virahena me” (Sri Siksastaka, verse 7).

So, now this is Bhava Bhakti level, one begins feeling separation from the Lord. As one gets closer then, if he’s more, cannot tolerate the separation, even moment’s separation. Because we have been separated for long, long time and nothing happened to us, we’re fine, we don’t need, we don’t need Him. We are not missing the Lord, nothing. But, Bhaktivinoda Thakur says ..

“nama bina kichu nahiko aro, cauda-bhuvana-majhe” (Aronodaya-kirtana, Gitavali, verse 8)

My dear soul , you’re a fool? There is nothing better to be had than the Holy Name of the Lord! That’s the best thing, there is nothing else! So, the living entities, abandoning that Lord and His Name, goes for everything else, and then, as observed, they miss that Lord. But, as one takes to the process, finally takes to the process of Krishna consciousness and chanting and as one gets closer and closer and closer, then, he begins missing his Lord more and more. Although he is closer, he is missing Him more and more. One time he was at a greater distance, he did not miss Him at all. He did not even remember Him. But, now it becomes intolerable. “Sunyayitam jagat sarvam”- This whole world is vacant. In the words of Srila Prabhupada, that one (1) is important, otherwise one zero, you add another zero. If there is no one (1), then what’s the value of one zero or so many zeroes? All those many zeroes is equal to one “big” zero. And what is the shape of the world? It’s also round like a zero. Whole universe is like a big zero and that’s what Bhaktivinoda Thakur is sharing there. “ nam bina kichu nahiko aro, cauda-bhuvana”- All the fourteen planetary system, without the Holy Name, they are just nothing. Which is zero there is nothing inside, of any value- sunyayitam. And then, when you are that close, then you’re getting there, you’re getting there and then, you get there. And that is Prayojana now expressed by Mahaprabhu in His own words. What is it?

“asliahya va pada-ratam pinasthu mam adarsanan marma-hatam-hatamkarotu va
yatha tathava vidadhatu lampato mat-prana-nathas tu sa eva naparah (Sri Siksastaka, verse 8)

So, this is culmination, you know when, first of all we hav been saying this as a comment on this verse that when Sri Krsna Caitanya Mahaprabhu uttered this verses, He is no more Krsna, but He has taken the mood of Radharani. So, this eighth verse is Radharani speaking. But, that Radharani is here Gauranga Mahaprabhu. He has appeared, there is a confidential reason why Sri Krsna Caitanya Mahaprabhu appeared. He wants to experience emotions of Radha. Or feeling or love for Radha or He want to understand Radha. And here, as he says this statement, this eighth Siksastaka this is it. He is Radha, Sri Krsna Caitanya Radha-Krsna nahe anya.

So, this is Radharan’s part, Radha speaking. Although sounds like some devotee speaking as we were going through the Siksastaka. Or Lord is playing ok, Lord is playing a role of a devotee and speaking. But, here which devotee is speaking this astaka? This is Radharani devotee, She is a Bhaktin. Bhaktin Radharani, Bhakta or Bhaktin Radharani speaking. There is nothing higher than this. So, “aslishya va paa-ratam pinasthu mam”- You may do anything and everything. Yes! You like, you are free to do. Aslishya means You may embrace Me, Aslishya va meaning ‘aur’ aslishyava pada-ratam pinasthu mam. You may crush Me under your feet till I become a powder. I become like a non-existent – pinasthu mam. Aslishya va, one thing – You may embrace Me or pada-ratam pinasthu mam. Yatha tatha va vidadhatulampato – or You may do yatha, tatha – this way, that way. You are lampata. This is You, I know You. You are wicked, You are this, You are that. You are lampata. But, regardless of any way You deal with me, one thing for sure is “prana-nathas tu sa eva naparah”- There is no other natha for me other than “You” as My natha. You are prana-natha, You are free to deal with me any way You like. You embrace Me, You kick Me, crush Me under Your Feet for You are My prana-natha. Let Krsna tightly embrace this maid servant who has fallen at Your Lotus feet or let Him trample me or break my heart by never being visible to me. He is a debauchee after all and can do whatever he likes. But, He is still no one other than worshipable Lord of My heart. Ok, so, I think on that note we’ll take a break now (laughter).

Hari bol!!

“Om Namo Bhagvate Vasudevaya”

So today is very last, this is very last day of the whole session (laughter) time for celebration, finally. You’re happy that you have learned a lot or happy that you’ve finished? Studies never finish I was talking the other day it’s a long life long process, ever learning remain students for rest of your life, keep learning. What is the topic? Surrender. What is the big topic? What is the subject that you study? Or we all study? What is the subject or object of our knowledge? Krishna.

So much to know, every time you know you become joyful properly situated ‘Sthitosmi gata sandeh’ (B.G 18.73) this goes on every day, every day you know more sthitosmi, sthitah-asmi properly situated more properly situated grounded, otherwise ‘kamala-dala-jala jivana talamala’ (Laughter) can’t settle may be tilting, collapsing, sinking, terminating but with the knowledge hearing which is bhakti yoga a person is svarupena, finally ‘sva-rupena vyavasthitih’. Svarup, sva- our, own rupa our own form in relationship with the Lord not that we separately situate ourselves. We situate ourselves at the lotus feet of the Lord. ‘dhuli-sadrisham vichintaya-sthitah, tava pada-pankaja-sthita’ sthiosmi-situated where? At the lotus feet. And acting not just sitting situated sitting acting kayena- acting with the body, manasa-with the mind, budhya-with the intelligence. kevalya indriyerapi- even all the senses are active engaged employed in the service of the Lord. “Yoginah karma kuruvanti” – yogi’s act this is how they become Bhakti yogis. One kind of Yogi’s they are jnani’s, so they attain only shanta-rasa, they are Jnani Bhaktas and they attain shanti, peace.

“The Gopis are never peaceful” (laughter).

Always running where is Krishna where is Krishna? When I am going to see Him? Where I am going to get flowers for Him on the banks of Kusum sarovar. When we meet Him? Is someone going to interrupt our meeting? Or is Madhumangal going to be coming? O! I got rid of Madhu, O! I got rid of Madhu.

You know that pastime at Premasarovar, Madhumangal comes with a stick for bumble bee that was disturbing Kishor-Kishori. He thought why is this bumble bee bothering the divine couple? So he came with a stick and droves it away. And while it was going away, O! I got rid of Madhu I got rid of Madhu. Then Radharani jumps into conclusion that he got rid of my Madhusudan. Finally we had met finally we had met and this rascal Madhumangal he got rid of my Madhusudan. She jumps to that conclusion and she is feeling all vacant without Madhusudan and She is into tears. Krishna was next to Her and He was like I am here I am here, He makes attempt, she was gone no external consciousness she was deep within. So He could not convince that He was next to Her. Seeing Radharani in that sorry state of existence Krishna, He was influenced He was overwhelmed and He was into tears seeing Radharani’s state of mind and the separation. And Radha’s tears and Krishna’s tears they were flowing down they were mixing and flowing and they were filling up a lake. Filling up a whole lake with tears of Radha and Krishna. So that lake is still there today in between Barsana and Nandgaon. That lake is called Prema sarovar. So the Gopis life is not that peaceful.

So Bhakti yogis are busy engaging their body, mind, intelligence, sense whatever else is in their possession. So ‘tvadiya vastu govinda tubhyam- eva samarpaye’, this is the attitude, we are talking of attitude or person in knowledge he comes to conclusion that ‘Tvadiya vastu Govinda’ Hey! Govind all these vastu all these things in my possession are yours. Hence what do I do? I offer them back to You. Engage them in your service. Oh! Then I become free become liberated. Otherwise it’s just big burden. Some people don’t mind that burden they go on increasing burden.

Srila Prabhupada once told humorous story of an old lady carrying a big bundle of stick. Wind coming blew away her bundle of sticks. Started telling ‘Please Please God wherever you are please appear here. When God appeared, ‘Yes lady what could I do for you? Please help. Don’t you see this bundle of stick this is mine I had collected them. Please help so God was helping kept the bundle on head, lady was in business and Bye!..(Laughter).
The Karmis or others may not offer everything to the Lord. They may need help just to increase their burden. Karma, karma is performed by karmis and Karmis are into furtive activities furtive results. So there is karma mishra and jnana mishra. The knowledgeable person as we heard this morning Kapil dev instructs his mother he performed devotional service, surrender everything unto the Lord it is His.

“Appropriate attitude of a preacher in reference to Nectar of Devotion”

Here is the attitude, the author of Bhakti-rasamrta-sindhu, Srila Rupa Gosvami, very humbly submits that he is just trying to spread Krishna consciousness all over the world, although he humbly thinks himself unfit for this work. So we are Rupanugas, anuga means one who goes after Acharyas, go and then anu behind you go then you become Prabhupadanuga –Rupanuga- Acharyanuga.

So “sri-caitanya-mano-bhistam sthapitum yena bhtu-tale, svayam rupah kada mahyam dadati sva-padantikam”. So Rupa goswami and like him the other Acharyas they know ‘Sri Caitanya mano abhistam’- what is on the mind of Sri Caitanya Mahaprabhu they know. Caitanya Mahaprabhu was reciting very confidential verse at the time of rathayatra. It was in the mind of Sri Caitanya Mahaprabhu and later on Caitanya Mahaprabhu found out the kutir of Rupa goswami He found a piece of paper maybe some leaf and that verse which He was thinking of was found He was surprise, how come, and who is it? Who read my mind? And there was none other than Rupa goswami. That time when Mahaprabhu had arrived at Rupa goswami’s kutir Rupa goswami was in the ocean taking his noon bath and as he returned, are you the one? Is this yours? So Rupa goswami had access to the mind of Caitanya Mahaprabhu- Sri Caitanya mano abhistam. Because Lord is cause of all causes including this one, Caitanya Mahaprabhu revealed this verse into the heart of Rupa Goswami.

So Acharyas they know the mind of the Lord, mission of the Lord they execute the mission. But they always humbly think that they are unfit to do this work. That should be the attitude of all preachers in Krishna conscious movement. That is all you all are preachers propagators of Krishna consciousness. Brahmins, learned brahmins and pandits what does pandit Brahmin do? Pathan-paathan. Pathan-paathan he studies and he teaches this is a primary function of brahmin. Adhyan-Adhyapan studying shastras keeping his life simple not complicating otherwise he will have to work. There is no time of studies, no time for sharing the knowledge. So he keeps his life simple bare minimum necessities. His thoughts are high; life is simple, simple living high thinking.

So what is high thinking? What is highest thought?

Krishna Conscious related thoughts, Krishna’s thoughts in Bhagvat Gita this is high thinking, Bhagvatam this is high thinking. So when those high thoughts are there then we could also one could also manage with simple living without high thinking simple living is not possible it’s difficult. Those who wish to be live simple simply not just simply living (laughter) simple living and simply living there is difference. So you should take note of what is high thinking. We keep on saying high thinking high thinking simple living high thinking, what is high thinking? Krishna consciousness. Think like God thinking like god, so our father is our Lord of course just little fraction of all that God things we could, we have limits we could only choose so much, store only so much thoughts accumulate, assimilate or capability capacity small same thought just some bits of those thoughts God’s thoughts. God’s thought thinking like God, Godly person who becomes godly doesn’t become god. He becomes godly because his thoughts are like God. They are good godly then they are good for that person who is thinking and others those who come into his contact those who listen to him whole welfare.

We should never think of ourselves as great preacher but should always consider that we are simply instrumental to the previous acharyas and simply by following in their footsteps we may be able to do something for benefit of suffering humanity, so that kind of attitude. We are never independent we are dependent or interdependent or independently thoughtful. Prabhupada said he would like to see his followers independently thoughtful. Srila Prabhupada that Markine Bhagvata and Srila Prabhupada is in Boston and when he saw people in Boston when he saw the rat race. Like a rat people are moving backwards and forwards. Srila Prabhupada is there with the Caption Pandey of the Jaladuta boats captain- ‘Swamiji come we’ll go for a little walk.’ This is the first time Srila Prabhupada has touched the land of America, land of opportunities they say. By seeing the mood of the people there and Prabhupada was like oh! These people are not even stopping. How do I preach? But Lord You have brought me here and my Guru maharaj has desired that I go to the west and preach Krishna Consciousness in English language. And Prabhupada started praying he gets on the boat. Now boat is going from Boston to New York. Srila Prabhupada is with pen and paper in boat and he is writing.

“nachao prabhu nachao nachao sei mate ami to kasteir putali” – I am just a puppet in your hand my dear Lord make me dance Oh ! Lord make me dance as you feel make me dance, let me talk or dance as you feel. My name is Bhaktivedanta now you have to prove, do something so that Bhakti and Vedanta, I am supposed to be equipped with Bhakti and Vedanta the conclusion of the Vedas are known to this person he is embodiment of bhakti. So you get something done through me use me. That’s the mood he is praying to his Guru maharaj, praying to Shri Krishna. And always giving credit to his Guru maharaj ‘MY GURU MAHARAJ MY GURU MAHARAJ’. I am sure you have heard Srila Prabhupadas lectures when he makes reference to his guru maharaj the way he says “my Guru Maharaj” with his heart. He is proud and heartful, mouthful my guru mahraj and that if there is anything miraculous you are seeing westerners have taken to Krishna consciousness this is mercy of My Guru Maharaj. I feel his presence always as if My Guru Maharaj is next to me and asking me to do this do that he is watching.

Oh! Why he is Bhavktivedanta Swami Maharaj he passes by Bhaktisiddhant sarasvati Samadhi whenever he comes to Kolkata to Mayapur he does not get out, he doesn’t pay respect to his guru maharaj samadhi some of god brothers. Srila Prabhupads god brothers making comment like this and finally these comments reaches Prabhupada and (bang on the table) what do they think my guru maharaj and he is always next to me. So whether every time he got out of the car and offered his obeisance’s not, he said always my guru maharaj is next to me. He is present he is guiding me I feel his presence.

“krsna se tomara, krsna dite paro, tomara sakati ache, ami to kangala, krsna krsna boli, dhai tava pache pache”. This is the mood of the preacher or a follower, he humbly submits that Krishna is with you, you have Krishna you have Krishna, and you are competent to give that Krishna to me hence I am running after you ‘dhai tava pache pache’. I am just pauper and have no good qualities I am just made up of your mercy. All these quotes our Acharyas have beautifully written sung in the poetry of Bhaktivinod, Narottam Das thakur. So simply by following in their footsteps we may to do something for the benefit of suffering humanity. So on our own we don’t do nothing much, we are we do on behalf of our previous acharyas, our spiritual master then we are empowered and we are able to accomplish something. That mood is not there then we are cut off then dry branch of the Caitanya tree (laughter). That branch may be still on the tree and acting in some way but it is all dry. Not only the branch should be part of the trunk of the tree all the juice going through it then leaves and the flowers and the fruits and then one offers that to others. Ok so just little glimpse of that mood, we were contemplating our attitude appropriate attitude of the preacher of Krishna Consciousness.

And then what happens today were you given some home work? Ok. Students reading assignment Bhagvat Gita chapter 18 verse is 56 all the way to the end of the chapter. And then it says identify and discuss the relevant significance verses mentioned in the Bhagvat Gita that section last chapter. This sections this group of verses. So you have studied all these verses? What does that mean you have memorized kanthastha? Learned by heart or Learned by throat? Yeah these are really wonderful verses. One should put oneself himself at the position of Arjun and listen hear Bhagvat Gita.

Bhagvat Gita is targeted towards each one of us.

Then Arjun is asking question they are like our question. We don’t even know how to ask or what question to be asked. Arjun is doing all that perfect questions perfect answers that is what this dialogue is Bhagvat Gita. World has heard or seen how many dialogue right now how many dialogue are going on in the world? 100? (Laughter) everywhere every nook and corner wherever you go. On the earth, in the ocean, on the trees, in the sky, in the heaven, in the hell. Talk on mobile has become cheaper now so people are just talking talk it up Chat, chatting talk is cheap talking has become cheap now. Because it cost less talk is becoming cheaper and cheaper there is no quality no substance of people no quality people are just talking not even thinking just talking. They use to say just do it now it’s just talk it. So these are all dialogues they are all conversations and then this world has experienced one extra ordinary dialogue“samvadam imam adbhutam” that wonderful, astounding, amazing, divine conversation and that is this Bhagvat Gita.

“gita sugita kartavya kim anyaih sastra-vistaraih” what is the need of any other conversation any other dialogue any other sastra this is “ekam sastram devaki-putra-gitam”- One sastra is enough, one scripture is enough Bhagvat Gita.

So the Lord had come He did come and if He had gone and returned to His own abode without giving Bhagavt Gita then what would we be doing? Lord will stay on His spiritual sky and we would stay here on and on and on… He wanted us to follow Him. Get out of here go back to Him and to do that He has left this message behind in the form of Bhagvat Gita, Haribol Haribol Haribol. Meaning what? Spirit soul. So anyone wants to make some comments? Observations? You found something significant got some realization which you would like to share with us?

(Devotee asking question about sikha and feeling sleepy in class) (Maharaj says) It might be boring my presentation; you should tie your Shikha to the fan there and put it on, fan on (Laughter). In good old days the gurukulies they use to have their shikhas tied. So you are not the first one and only one it’s a tradition. Ya ok, you want something which will wake you up? Once and for all when you think you have to when you stop thinking then. One mantra wakes you up in ISKCON they say ‘maha-prasade govinde’ you wake up ‘Om namo bhagavate’ (Laughter).

Yes Prabhu (another devotee asking question) well, lot of time you are given instruction to do this. Spiritual master they give general instructions and he gives some specific instruction do this or do padayatra or print books or distribute books or preach in English language. Yes do scientific preaching life comes from life and not matter prove this to the dull headed scientist otherwise kick on their face. So once you are given this assignment and you are in the field to accomplishing it and this is when the attitude that we just talked about you are not independent. Because this activity of preaching is not a mundane material activity mercy factor is there. And current has to flow from Krishna to whole disciplic succession to you then you are empowered. “krsna-sakti vina nahe tara pravartana” what is the other part? “kali-kalera dharma hari nama-sankirtana” dharma for this age of kali is nama sankirtan and to propagate this sankirtan movement “krsna-sakti vina nahe tara pravartana” Krishna is shakti.

By mercy of spiritual master we get that shakti we get intelligence whatever it takes to do it.

As soon as again we think we think we are the doers I am the doer I don’t need anybody I can do myself and pride and all that then whole flow of that energy, flow of empowerment is blocked then your mind becomes a bad conductor. Electricity when it flows there some wires and metals are good conductor it is said some are bad conductor they creates resistance something that is flowing and something else resists it protects it or blocks it from flowing or coming to you. When fan has regulator and regulator is on 5 so fan is? (Fuhhhh) fastest speed so what does that what is happening there? What regulator is doing? Least resistance so current is coming from power house and to those wires and to your house. So the regulator on 5 means allows current to flow whatever current is coming all supplied to that fan. If it is in the middle it is blocked only so much current is allowed to go to the fan and move the fan. If it is on 1 it’s more resistance more blockage only little leakage little flow is allowed and then fan moves also slow and then when it is on 0 complete blockage and no flow of current, fan is there everything is there whole setup is there but no movement because everything is blocked.

So this attitude of mind intelligence how that function what we think or what is our mood with that either we allow parampara to act through us or we block that whole energy or flow whole mercy whole intelligence and then your pride and your this. So our capacity to function one could accomplish so much we should not think I could do only so much but if you allow Krishna to work through us than unlimited. See how much Prabhupada accomplished so it wasn’t just 70 year old man who is penny less and friend less as he appears externally. But he was neither penny-less he had wealth of the holy name and he was not friend less he had best friend with him that is Krishna and the holy name. Just see how much was accomplished otherwise this is 70 year old man who doesn’t even leave home what to speak of going overseas and.. Hmm is that enough?

(Another question from a devotee) Start thinking and a simple life would be a byproduct which you just follow. If you keep thinking high think of Krishna your bodily concept would be nil or just to keep body and soul together kind of philosophy and if that’s not the case than all the lust, all the greed, all the anger of the world will take over and there is no end to how much you have to accumulate to fulfill the desires. So this Mr. Anger Prabhupada says- Mr. Lust and he has younger brother he said called anger. ‘kamat krodho bhijayate’ (BG 2.62) from kama comes from krodha so first there is kama- lust and then from lust comes anger.

So this world is very busy it is accumulating and there is no end to all that greed. One thing is a need, Mahatma Gandhi said need is ok so basic need you need some little shelter, few set of cloth, food to eat like that basic needs you have right to fulfill your needs. But when the greed is taken over there is no end to it. So they try to do this family planning they try to decrease the number of people on the planet or in the country. So they think that each one will have enough if less people X amount of wealth. People are less so each one gets little more share let’s cut down the population cut down. But that is not really the solution. Finally say there are only 2 people cutting down cutting down now only 2. What do those 2 people think? You will think 2 is too many, 2 person is too many there should be only 1 and that’s me. Because you know I have to share 50:50 he gets the half of the wealth of the country or the planet goes to him only half I get. This is not fare because the condition soul ‘ishvaro aham’ that’s the disease. I am the controller and he is competing he is competing with the Lord right? Unknowingly living entity is competing with the Lord. So as much Lord has, no I should have that much. I cannot be half Lord I want to be full Lord. So if this high thinking is not there, proper thinking is not there Krishna Conscious thinking teachings of Bhagvat Gita one has not learned then there is no end. You are high living lifestyle and death style even I will die in a style.

(Question by a devotee) what does he say there and what verse is He saying? ‘yathecchasi tatha kuru’ (B.G 18.63) Krishna is Krishna may be giving option but we don’t. I was just listening it’s said that the spiritual master is more merciful than Krishna in one sense that Krishna gives choice but spiritual master just do the right thing just do this. Not this or that it goes ill together the spiritual life and material life and sense gratification and sinful life goes ill together. We cannot have one foot in one boat and one foot in another boat. It is very awkward. So you have to take off the foot from the other boat and just be in a boat that is going back to home we are going back to home tin tin tin tin some devotees play guitar we are going back to home (Singing).
So that means they have to come on this boat. Yeah so I mean first we encourage them to practice this devotional service high thinking and then they will give up the lower nature lower thinking. So when those young American boys and girls the early followers they were coming there were no screening on the door only pure devotees come in everyone else out, everyone was welcome and everyone was encouraged to chant and dance and sit down little philosophy and Prabhupada was personally feeding them prasad cooked by him, offered by him even washing pots afterwards. Then at certain point he introduced 4 regulative principle and those who wish to follow will join our mission you have to follow regulative principle are you ready? And they were ready by that time. So that is all step by step approach brings them higher and higher and higher.

So we know what the goal is ‘bhaktya mam abhijanati yavan yas casmi tattvata?’ (B.G 18.55) to know tattvatah. Lord is stressing herein verse 55 ‘tato mam tattvato jnatva’ one who knows Me tattvatah is very important to know tattva, siddhanta, philosophy or things as they are, then that person will enter ‘visate tad-anantaram’. “sarva-karmany api sada kurvano mad-vyapasrayah mat-prasadad avapnoti sasvatam padam avyayam” (B.G 18.56). So then that person will attain final destination eternal destination that’s Lord’s abode. ‘cetasa sarva-karmani’ (B.G 18.57) so with all intelligence full Krishna Consciousness you render all services ‘sarva-karmani sannyasya’, sannyasya giving up whatever is false.

‘buddhi-yogam upasritya mac-cittah satatam bhava” (B.G 18.57)

‘mac-cittah’ means Krishna consciousness in your chetana there is Krishna mac-cittah. I am in your consciousness you become like that 24 hours a day Prabhupada is translating ‘mac-cittah sarva-durgani mat-prasadat tarisyasi’(B.G 18.58) . So by Lord’s grace ‘mat-prasadat sarva-durgani’ durga, ga means going and du means dushkar very difficult to go or cross over transcend. So ‘mat-prasadat’–by my mercy you will be able to overcome. ‘atha cet tvam ahankaran na srosyasi vinanksyasi’ but you don’t listen to me because of your pride this is like towards the end, Krishna has been talking for past 40 minutes few more minutes to go before He would conclude His conversation then He says because of false ego if you don’t listen to Me then you will be lost.
‘yad ahankaram asritya na yotsya iti manyase’(B.G 18.59) I will not fight because if your false pride if you would take that stand I will not fight then by my nature you will have to be engaged in warfare and whole purport and nice things explained. Everyone has a propensity he is a kshatriya so fighting is natural for him. So if he doesn’t fight for Krishna doesn’t use his propensity for Krishna then he will use it for something else he will kill some sparrows some birds. It is in the blood in the system if he doesn’t do for Krishna then ‘isvarah sarva-bhutanam hrd-dese arjuna tisthati’ (B.G 18.61) very nice verse “bhramayan sarva-bhutani yantrarudhani mayaya” isvarah although isvarah parmeshwar Himself is talking so Krishna is talking as if you know He is Isvarah. Isvarah sarva-bhutanam, isvarah stays in the heart of all the living entity. He doesn’t say I reside elsewhere off course He had said that ‘aham sarvasya prabhavo mattah sarvam pravartate’.

“aham isvarah sarva-bhutanam hrd-dese”- desh also means country isvarah stays in a country called heart ‘hrd-dese’ this is a desh there is a one nationality one country called hridaya heart and isvarah, isvara resides there. Sarva-bhutanam and only yantra mentioned by Lord in Bhagvat Gita is body is yantra and soul is riding on that yantra and yantra is made up of maya and wandering around and isvarah is also next to him.

‘tam eva saranam gaccha’ tam-eva who is tam? to that ‘isvarah sarva-bhutanam hrd-dese arjuna’, tam unto that Lord or ‘tam eva saranam gaccha’ gaccha- go because he is scared of me (laughter) Kamsa says because he is scared he is gone into cave in the heart of living entity he is hiding and Shiva is in cremation ground and Bramha is this he is talking about and his followers are doing all this flattery, o! you are such a hero and we are with you. You don’t have to worry about this Vishnu don’t worry about this. Ya, so even they knew where the Lord is residing.

‘tat-prasadat param santim sthanam prapsyasi sasvatam’ (B.G 18.62) So shanti sthanam the abode of peace is Lord is achieved as one surrenders unto Him. Now He says I am going to tell you ‘guhyad guhya-taram maya’ I have explained confidential or even more confidential knowledge unto you. You should contemplate ‘vimrsyaitad asesena’ take your time deliberate upon all that I have said to you and then ‘yathecchasi tatha kuru’. Yes I know you have minute independence I am not going to force you, you have independence so fight -not fight it is up to you. That minute independence so Lord is giving there’s a scope to exercise that.

‘man-mana bhava mad-bhakto mad-yaji mam namaskuru’ (B.G 18.65) now this is called guhyatamam this statement ‘sarva-guhyatamam bhuyah srnu me paramam vacah’ (18.64) Now I have spoken something guhya confidential I say something guhyatar- something more confidential but now I am going to talk guhyatamam the most confidential. And what is that most confidential thing? ‘man mana bhava mad-bhakto mad-yaji mam namaskuru mam evais?yasi satyamte pratijane priyo si me’ come to me and man-mana four times here. Lord says, you do four things but every time He says His name is attached, man mana your mind fixed upon Me. ‘Man mana bhava mad bhakto’ take notes of this mad bhakta, man mana mad bhakta become My devotee. Mad-yaji when it comes to offering offer worship, worship Me. Mam namaskuru and obeisance’s also unto Me.

So there is no room for speculation it’s very clear person who is standing before Arjun just remember Me. Become My devotee, worship Me and your obeisance’s unto Me. And if you did so then? Mam evaisyasi, you will achieve Me. And this is the truth and I promise and I well because I love you I like you Arjun. So you come back to me, I would like you to come back to Me. And for sure you will come back I promise this so as we said we can put ourselves in the shoes or in position of Arjun and Lord is talking to us. You will you will come to Me ‘mam evaisyasi satyam’ there was no need for Lord to say I am speaking the truth because all that Lord speaks is only truth and nothing else but the truth.

Trisatyam Lord is described by those demigods when Lord was appearing in Mathura those prayers. And then now “sarva dharman parityajya mam ekam saranam vraja” so give up Christianity give up Islam is it saying that? Yes or no? Give up or not give up? Give up Christianity? No could it refer is it possible? They did not even exist. Buddhism is 2500 years old. Krishna did not say but well it’s a big subject matter.

(Devotee asking question) well quickly in the first chapter Arjuna is concerned about different dharmas. Jaati dharma this dharma that dharma and whole first chapter Arjuna is talking about different obligations towards society towards that. So Krishna is -give up that all those dharma’s because those dharmas were keeping Arjuna from battling or fighting those things were coming in the way of executing the will of the Lord, which is devotional service of the Lord. So give up all those dharma’s then He had said when appears ‘dharma samsthapanarthaya’ Lord had just said I appear to establish dharma and next thing He says give up varieties of dharma. So there is some distinction Lord appears to establish the principles of dharma but there are some principles which are to be given up or secondary but then dharma is mentioned OK give up all the varieties of religion then what do I do?. ‘mam ekam saranam vraja’ that is dharma ‘mam ekam saranam vraj’ that is dharma. And everything else that comes in between stops you from surrendering unto Krishna including demigod worship, karmakanda, jnanakanda, this kanda that kandakevala vishera bhand they are part of the shastras then finally there was Gita and Bhagvat we were hearing this morning.

“So Bhagvatam has made easy only Bhakti no other thing”

So goal is to come to the level of bhakti. Bhakta performs bhakti and achieves Bhagavan so that’s the dharma of the soul. The soul is bhakta he performs bhakti devotional service and achieves bhagavan is Supreme Personality of Godhead. So everything extra and all that neeti and morality and this obligation that obligation that has to be given up. Jnana mishra and karma mishra bhakti.

“anyabhilasita-sunyam jnana-karmady-anavrtam anukulyena krsnanu-silanam bhaktir uttama”.
“na dhanam na janam na sundarim kavitam va jagad-isha kamaye mama janmani janmanishvare bhavatad bhaktir ahaituki tvayi”.

So this verse is also talking ‘na dhanam na janam na sundari’ this is no karma I don’t want to be karmi enjoy life this aspect that aspect and life and perform this yagya and get a beautiful wife and beauty or elevation to higher planets. I am not into that na dhanam this karma and karmi results of karma furtive activities which is part of dharma which is part of the sashtra, compete package it is there is listed. And then ‘mama janmani janmanishvare’ no karma no jnana ‘mama janmani janmanishvare’ I don’t want liberation either. I don’t want to be karmi furtive worker no karma no jnana and result of it liberation. Janmani janmani, I am willing to take birth I don’t mind taking birth but in each birth I would aspire for one thing and that is ‘bhaktir ahaituki tvayi’. Aspire for bhakti what kind of bhakti ahaituki tvayi no no motivation no ya it’s causeless devotional service.

So this dhanam janam this karma and this to mukti this is a part of a complete package of dharma. So some of these things are to be given up and that is ‘sarva-dharman parityajya mam ekam’. So with this we will have to look at Quran as we look at Puran also. Some other things from puran are to be given up to go higher or to achieve the final destination Golok or Krishna’s lotus feet. So likewise we have to give up, Quran for sure they do stress on one, no demigods the cleansing is done some kind of ‘sarva dharman paritayajya’ and that aspect the demigod they did the marjanam, even at the time of Mohammad when he appeared they were worshipping some kind of 600 demigods they still have the list of 600. So they stress one of course impersonal for sure, they just have wall and they offer obeisances, there is no altar or no form.

‘mam janmani janmani ishware’ – I don’t want liberation, I am ready to take birth after birth, I don’t aspire to become liberated merge in Brahman, which is result of jnana, the jnanis are they have Brahman realization, merging into Brahman. Don’t mind taking birth but in each birth devotional service. Ok so this topic is big topic ‘sarva dharman parityajya’ this is the crux of the matter, in fact if this could be understood we should be understanding this thoroughly well this is like the essence. We should clear on what is Lord is talking about ‘Mam Ekam Saranam Vraja’.

Sometimes there is comment about this vraja, vraja means to go, vraj also means Brajmandal you go to Brajamandal. You take shelter of Braj and go to Braj. Give up all mundane material world just go to Braj, go to Vrindavan or go to Mayapur same. This Braj is equal to Mayapur and Braj non different. Love thy Lord with all their heart with all their strength. This is Bible, talking about love but then they also talk of, oh! Lord give us our daily bread. And Prabhupada said this is ofcourse that could be like “arto jijnasur artharthi jnani ca bharatarsabha” (B.G 7.16) 4 kinds of people come to me, those who are in need of artha some economic development.

So Srila Prabhupada was one time few of us were there in Mumbai and just before we were to leave for preaching he was explaining the difference that they pay to Lord O! God to give us or daily bread not pure. He appreciated at least they are approaching God but then he cited the example of Yashoda. Yashoda feeds bread and butter to the Lord. If He doesn’t come on time then she goes with a stick (laughter). Bread is ready butter is ready, instead you asking or begging give us daily bread, give us bread and butter. Here devotees says God eat bread butter.

So they are some seeds you will find in Quran and bible. Even 99 names of Allah are mentioned in Quran. That’s why when they chant on beads their beads have 99 beads not 108 because 99 names. But ‘namaste saraswati deve gaura-vani-pracharine nirvishesha-shunyavadi pashchatya-desha-tarine ‘. So trouble is with Hinduism included and Buddhism for sure and this Islam and Christianity this is all impersonalize voidism the karmi the karma you will find some karma in Puran and Quran as well. Jnana you will find there as well furtive activities. So in that sense this is to be given up, if the Hinduism is to be given up. I mean the essence of Hinduism is Krishna Consciousness. Whatever is not a substantial there is something secondary or something so those things are to be given up. And then you get something in return and that is ‘mam eka’, ekam-we. And we were hearing this morning they are so many incarnations of the Lord so Bhagavan but svayam Bhagavan is “ete camsa-kala? pumsah k?snas tu bhagavan svayam” (S.B 1.3.28). So there is difference between Bhagavan and svayam Bhagavan. So here svayam Bhagavan is ekam.

“Have you seen our Krishna?”

Krishna took temporarily form of Narayan and stepped in front of them and Namo Narayana they offer their obeisance and inquired, have you seen Krishna? And then this so called Narayan heard this enquiry, “have you seen our Krishna?” This Narayana could not maintain His position (laughter). So Gopis kind of dragged Krishna from Narayana He was just playing doing little drama in humors ways, He added some hands here and there. He had hidden his flute but when heard their enquiry, “have you seen our Krishna?” Krishna ‘mam ekam’ their Krishna had to appear and His hands were dropped off. Krishna takes His flute and played the flute. So ‘mam ekam’ and then ok He did not make any progress.

And then after that ‘mam ekam sharanam’ yesterday we were dealing with Krishna don’t preach to those who are not austere and at least four conditions were mentioned. Those who are not into devotional service, those who are not bhaktas, those who are envious to them do not preach. And then, but He says those who preach they become very dear to Me. And Oh! Dhananjay you have heard this with attentive mind. He is again enquiring Arjun all that I am talking now have you heard did you hear with attention? You are with Me? You are focused? He is enquiring like that. We also have to see whether we were focused. So is your ignorance and illusion now dispelled? And this will happen only when hearing was with attention, focused. Result of such hearing oral reception receiving Krishna through ears. Seeing Lord also with the help of ears, we don’t see much with eyes, see with the ears. So have you done this? In response to that Arjun says yes yes, I did it. And as a result now “nas?o mohah” we talked yesterday or day before about that but we have been talking “O! Infallible one, my illusion is now gone, I have regained my memory by your mercy this has happened”. And I am now firm and free from doubt and I am prepared to act according to your instructions and dialogue ends there.

So there is no need whole talk started in the middle of the battle early morning hours on Moksada Ekadasi day at sun rise time Krishna had to talk army ready to go conch shells are being blown. And then Krishna had to get into this conversation because Arjun Dhanurdhar he is dharurdhar but not ready to fight. But now he is ready to fight so no need to talk further so Krishna stops.

As soon as Arjun yes ‘karisye vacanam tava’ then everything has stopped. So officially the dialogue the samvad ends here between Krishna and Arjun and you could count sometimes someone has counted Dhritarashtra speaks once only and Sanjay spoke so many verses Arjun I think some 70 or verses are somebody saying 80? So sounds 70-80 I forgot the exact numbers so there is number like that and then Krishna has spoken over 600 verses and then Sanjay is another dialogue going on his dialogue ended Kurukshetra dialogue has come to an end but Hastinapur continue. So this Sanjay uvaca is talking in Hastinapur and ‘roma-harshanam’. And what is happening to him as he was hearing? The hair standing on end as I have heard this conversation then he says I was able to hear this conversation “vyasa-prasadac chrutavan” (B.G 18.75) you should take note of this Sanjay says I was able to hear because of the mercy of Srila Vyasadev because Srila Vyasadev gave that extra ordinary power to see and hear this was given to Sanjay.
He was ready to give it to Dhritarashtra himself but Dhritarashtra declined, no no if I see now I’ll be seeing distraction of my sons only. So better I remain blind then Vyasadev had given special vision power, doordarshan television to Sanjay and this is ‘vyasa prasadaC’ I was able to hear directly ‘yogesvarat k?snat’ directly from Krishna I have heard and as I keep hearing this samvad ‘adbhut samvad drishyami’ I am becoming very joyous, Jolly happy. I take great pleasure and punah punah again and again as I remember also remember that “rupam adbhutam’ hari’s form. He is coming to my mind. And vismayah wonderful “hr?yami ca puna? puna?” and I am enjoying. So these are the reactions responses of Sanjay who also was a witness to this conversation he was directly hearing and relating that with Dhritarashtra.

In the beginning Dhritarashtra enquired “Kim kurvat sanjay” First verse chapter one text one ‘O! Sanjay please tell me please tell me’. What did they do? So what did they do? Means who is winning who is losing the battle? So this is beauty of Bhagvat Gita the circle is getting completed. The note on the note that Bhagvat Gita started now it is ending on that note. And Sanjay is reply to Dhritarashtra he says wherever or you wanted to know Kim kurvat what is happening at the battle and I must tell this to you. And wherever this Yogesvar Krishna and this partha this dhanurdhatra there you will see 4 things ‘tatra srir vijayo bhutir dhruva nitir matir mama’ (B.G 18.78). As far as my mati goes my intelligence functions as far as I know the shastras and have done experience I must tell you this that who is going to be victorious who will win in the battle? Because battle is just now starting but he is ready to give the conclusion from his experience.

“Their victory is guaranteed”

Although this battle is going be won by? Arjun party. “Pandavas vijayastu pandu-putranam yesham pakshe janardana”. Vijayastu pandu putranam. So Pandu putra’s vijay is guaranteed. Sons of Pandu will be victorious why? Esham pakshe janardhana, Janardhana is on their side, so their victory is guaranteed. So this is wise man like Sanjay could from their experience their realization they could draw conclusion like this. And the first word of Bhagvat Gita is? “Dharma” last word is “mama” so this Bhagvat Gita is mama dharma my dharma. This is Krishna’s my dharma. I have given this dharma. My dharma is Bhagvat Gita. Laws of the Lord, dharma is laws of the Lord. Laws are given by Me in Bhagvat Gita from “dharma to mama”. First word Dharma last word Mama in between it is dharma mama dharma.
So “6 items of Surrender” someone could write 6 items of surrender? Who knows what are they one by one? Ok

Whatever is favorable you accept that’s first, of course listing is one thing it’s not easy to know what is favorable there could be big debates and fights on what is favorable

2) Whatever is unfavorable you reject. Kick out that’s easy right? That’s how it is again same thing discrimination determining what is unfavourable. Because mind is going to be playing big role always accept -reject ‘sankalpa-vikalpa’ at every moment mind is doing this. So above the mind is? Intelligence, and above that is soul and super soul. So with the help of Caitya guru and with the help of our superiors Spiritual Master we’ll have to come to right conclusions what is unfavorable for me. What is favorable for me? Food for someone could be poison for others. Each varna each ashram that quite of wide variety of list. Favorable list unfavorable acceptance rejection.

3) Having firm faith that Krishna will protect. We struggle even in does God exist? Then we have to get over that first. Does God exist? So not only god exists but He will protect us, that’s the sign of Surrender.

4)Krishna is only maintainer our only Visvambhar, Vishvambhar ok maintenance is also His portfolio G.O.D – He is Generator He is Operator He is Destroyer. So God Vishnu maintains Krishna maintains specially maintenance of our devotion not just feed our body which animal’s bird’s bodies are also fed and eating sleeping is going on. Our maintenance devotee maintenance is not just soap and toothbrush and life insurance these days you are working on. ‘Yogakshena vahavyam’ so it’s not just material needs but body mind soul has needs and maintenance.

5) Self surrender -full surrender, ‘atma nikshep’ OK what is atma nikshep? Fully surrender as per His wishes you act.

6) And on the top of that we have to be humble, is that difficult? How big is the soul? Not big. By nature we are humble by nature we are humble but we take false position being centre of the universe.

Question: Is there difference between to maintain and protect?

One is maintain and one is protect are part of this, there is difference subtle difference.
Question: All these are symptoms of Surrender and one of the items there is surrender so what is the difference?
Answer: Fully surrender it says, yes Bali Maharaj surrendered everything surrendered everything other things are different from that being humble is also surrender. When the thief surrenders to the police, he agrees to surrender I am going to surrender my gun, I am going to surrender my stealing robbing tendencies and you just order me I will act as per your wishes and we’ll listen to you. So we are also some kind of culprits like that disobeying the laws of the Lord disobedient stubborn what not. So we want to surrender, our wealth also everything.

‘tvadiya vastu govindam tubhyameva samarpaye’ –all belongs to You, lets offer back to You. Take humble position means also we are surrendering that ignorance taking a false position of being somebody “ishvaro aham” as soon as you become humble then ishvaro aham that bhava you have surrendered that bhava that attitude or false pride you are renouncing you are giving up kicking it is unfavorable also. You may say whatever is unfavorable you reject so this Ishwar bhava is unfavorable you also give that out. As you give it up you become humble is also sign of surrender. They are interrelated as they explained like that and the result ‘mam ekam sharanam vraj’ kind of surrender. “Sarvadharman paritagya” give up varities of religion or so called religion or secondary principle of religion give up.

So that is also giving up “anukulyasya sankalpah pratikulyasya varjanam” whatever is ‘pratikul’- against contrary ‘varjanam’- give up. So I think we have as I said we have a limit I think we have to now move on to the next topic. Of you doesn’t mind ok what is the next one?

“Substantiate the importance of surrender to Krishna through the bonafied Spiritual Master, coming in disciplic succession appropriate reference to the shastras”

Transparent via media is Spiritual Master

Transparent- what is transparent? You could see through you look at spiritual master and you see through him. Who do you see? Krishna he shows you Krishna or you see through him Krishna he doesn’t block your vision. Others could be acting like a cloud you are here and the cloud in the middle sun is other side and you don’t see sun anymore. ‘Krishna surya sam’ He is also like a sun Krishna is like a sun. So some people come in the middle especially women comes in the middle or men could come in the middle something comes in the middle and you are illusioned. Your ignorance and darkness you stop seeing, you go blind I mean one little entity is enough to keep, just see the power of maya. “balampashyame mayaya” Kapil dev said to mother just see the power of my Maya specially in the form of women “strimay yam” just one women or one men or someone he could be keeping you away from the Lord. But then Spiritual master comes in the picture comes in front of you and he doesn’t block your path or vision no illusion you see through him with his help everything becomes clear ‘cakhu-dan dilo jei, janme janme prabhu sei divya-jnan hrde prokasito’.Divya jnana transcendental knowledge is revealed.

So this is the Lord’s arrangement. With the help of this arrangement this is big part of dharma infrastructure the whole facilitation that Lord does so that living entity conditioned soul is freed sadhus and shastras acharyas. The Guru the Spiritual Master has a big role to play and Krishna says surrender unto Me, Prabhupada says there is no difference if Krishna says surrender unto Me and spiritual master says surrender to Krishna. He is not talking; this is as it is Bhagvat Gita as it is. For some other so called spiritual master may one day declare I am God, don’t look beyond me, don’t look through me, some one behind me. So then such so called guru has to be rejected. He is unfavorable sign of surrender whatever is unfavorable you reject. Again Bali Maharaj rejected Shukracharya he was not letting Bali Maharaj surrender unto Vaman dev he rejected spiritual master because he was acting low some motivated or not transparent. The importance of surrender could be the “tad viddhi pranipatena” (B.G 4.34).
So Krishna has personally recommended this, so this is Lords divine scheme strategy arrangement and there are different spiritual masters – Shiksha Guru, Diksha Guru, Vartmapradarshak Guru, Caitya guru variety. And each one is to be understood they have roles to play. Shiksha guru could be prominent in someone’s life and Diksha Guru he is a torch light of knowledge spiritual master. “tamaso ma jyotirgamaya” – get out of the ignorance go to the light.
That light is coming from Krishna. So that’s the role of spiritual master.

The forth topic is “Substantiate the importance of surrender to Krishna as ultimate conclusion of Bhagvat Gita”
With reference to some other Bhakti shastras importance of surrender to Krishna has ultimate conclusion of Bhagvat Gita. This is the conclusion of Bhagvat Gita. What is the conclusion of Bhagvat Gita? lot of time you say what ‘sarva dharman paritayjya’ the importance of surrender what is the importance of surrender? ‘ mam ekam sharnam vraja’- Surrender unto Krishna.

Is it important? How? Why? Freedom through Surrender in this material. ‘mam eva ye prapadyante mayam etam taranti te’ again to me only ‘mam eva prapadhyante’- those who surrender unto Me only what happens? ‘taranti te’- they are liberated. Any other thoughts? Let us surrender this life anyway we have to surrender so why not surrender, begin surrendering get used to this surrender and then attain perfection. At the end will be forced to surrender whether you want to or not to you will be forced. So why not be wise and voluntarily surrender.
(Question by devotee) Surrendering unto Him “jnanavan mam prapadyate” more you know Lord more you will surrender unto Him, there is a connection. ‘jnanavan’ –one who is knowledgeable you will surrender unto Lord those who do not surrender what is their position?

“ye sastra-vidhim utsrjya vartate kama-karatah
na sa siddhim avapnoti na sukham na param gatim” (B.G 16.23)

(Question by devotee, Maharaj says Haribol!! Quite powerful logical). Even Demigod big big Demigods are surrendering unto the Lord. Bramha with the tears in his eyes prays to the Lord and he had committed some offence and he had comeback. Like that Indra also come to surrender he came with Surabhi Cow, he came to Godrum dvip. Bramha had come to Antardvip performing austerities then he was given this Haridas Thakur Bramha is Haridas Thakur position incarnation. So Demigods take the dust of Krishnas feet on the head, while Krishna who is around in the forest of Vrindavan taking care of the cows bare foot Krishna goes barefoot serving cows playing with his friends. The Lakshmi and the Demigod they seek the dust of Krishna’s feet take that on their head. In that kind of Krishna is nice wonderful Krishna He is serving cows, He is playing with His friends. Yashoda could chastise Him, knowing that kind of Krishna lot of people don’t know that Krishna, Vrindavan Krishna. Ok so it was nice being with you, talking to you.

Thank you.
Lokanath Swami Maharaj Ki Jai!!

Venue: ISKCON Vrindavan

Dated: 15 Oct 2009

(S.B. 1.16.26-30)

“satyam saucam daya kshantis tyagah santosa arjavam

samo damas tapah samyam titiksoparatih srutam

jnanam viraktir aisvaryam sauryam tejo balam smrtih

svatantryam kausalam kantir dhairyam mardavam eva ca

pragalbhaym prasrayah silam saha ojo balam bhagah

gambhiryam sthairyam astikyam kirtir mano ‘nahankrtih

ete canye ca bhagavan nitya yatra maha-gunah

prarthya mahattvam icchadbhir na viyanti sma karhichit

tenaham guna-patrena sri-nivasena sampratam

socami rahitam lokam papmana kalinesksitam” (S.B. 1.16.26-30)

satyam – truthfulness; saucam – cleanliness; daya – intolerance of others’ happiness; ksantih- self-contrl even if there is cause of anger; tyagah – magnanimity; santosah – self-satisfaction; arjavam – straightforwardness; samah – fixing of the mind; damah – control of the sense organs; tapah – trueness to one’s responsibility; samyam – indiscrimination between friend and foe; titiksa – tolerance of the offenses of others; uparatih – indifference to loss and gain; srutam – following spiritual injunctions; jnanam – knowledge (self-realization); viraktih – detachment from sense enjoyment; aisvaryam – leadership; sauryam – chivalry; tejah – influence; balam – to render possible that which is impossible; smrtih – to find one’s proper duty; svatantryam – not to depend on others; kausalam – dexterity in all activities; kantih – beauty; dhairyam – freedom from disturbance; mardavam – kindheartedness; eva – thus; ca – also; pragalbhyam – ingenuity; prasrayah – gentility; silam – mannerliness; sahah – determination; ojah – perfect knowledge; balam – proper execution; bhagah – object of enjoyment; gambhiryam – joyfulness (I wasn’t expecting that meaning); sthairyam – immovability; astikyam – faithfulness; kirtih – fame; manah – worthy of being worshipped; anahankrtih – pridelessness; ete – all these; ca anye – also many others; ca – and; bhagavan – the Personality of Godhead; nityah – everlasting; yatra – where; maha-gunah – great qualities; prarthyah – worthy to possess; mahattvam – greatness; icchadbhih – those who desire so; na – never; viyanti – deteriorates; sma – ever; karhicit – at any time; tena – by Him; aham – myself; guna-patrena – the reservior of all qualities; sri – the goddess of fortune; nivasena – by the resting place; sampratam – very recently; socami – I am thinking of; rahitam – bereft of; lokam – planets; papmana – by the store of all sins; kalina – by Kali; iksitam – is seen.

Translation and purport, Srila Prabhupada ki Jai!

In Him reside 1.Truthfulness, 2.Cleanliness, 3.Intolerance of another’s unhappiness, 4.The power to control anger, 5.Self-satisfaction, 6.Straightforwardness, 7.Steadiness of mind, 8.Control of the sense organs, 9.Responsibility, 10. Equality, 11.Tolerance, 12.Equanimity, 13.Faithfullness, 14.Knowledge, 15.Absence of sense enjoyment, 16.Leadership, 17.Chivalry, 18.Influence, 19.The power to make everything possible, 20.The discharge of proper duty, 21.Complete independence, 22.Dexterity, 23.Fullness of all beauty, 24.Serenity, 25.Kindheartedness, 26.Ingenuity, 27.Gentelity, 28.Magnanimity, 29.Determination, 30.Perfection in all knowledge, 31.Proper execution, 32.Possesion of all objects of enjoyment, 33.Joyfulness, 34.Immovability, 35.Fidelity, 36.Fame, 37.Worship, 38.Pridelessness, 39.Being (as the Personality of Godhead), 40.Eternity, and many other transcendental qualities which are eternally present and never to be separated from Him, that Personality of Godhead, the reservoir of all goodness and beauty, Lord Sri Krishna, has now closed His transcendental pastimes on the face of the earth.

In His absence the Age of Kali has spread its influence everywhere, so I am sorry to see this condition of existence and this is Dharni uvaca : mother earth has replied “I am sorry for this” that’s her. And even if it were possible to count the atoms after smashing the earth into powder, she replied here, still it would not be possible to estimate the unfathomable transcendental qualities of the Lord. He make all the water in the ocean, you make ink with that and then he make full earth planet could be your paper and write down, sky is your paper; you want to make sky in a paper? Some others make earth into paper, or make all the trees into their pens and then go ahead writing the qualities of Lord you will not see the end of those qualities; ‘anyeca’, the word ‘anyeca’, ete anyeca these qualities and many other are not possible to estimate unfathomable transcendental qualities of the Lord.

Krishna das Kaviraj he is describing Caitanya Mahaprabhu’s tour of Vrndavan and he has compiled the account in few chapters, he says I am done with it. There’s so much more to write koti, the word use is koti granths’ am writing one, but 10 millions scriptures could be written just to describe Caitanya Mahaprabhu’s past times in Vraj including all the emotions, the feelings, the dealings that he had with every creature moving in, jungam sthavar and he is also remembering may be Anantshesha Anant could take this project he has thousand mouths, he could describe. Anant also in the beginning of creation, he was given this task of holding the another planets and the universes on his hoods and then another task while you are holding all these planets you also glorify the Lord, begin talking, glorifying the task your sahastra vadan you could talk talk and then he said “how long do I have to keep holding all these planets?”, “not for very long”, “but how long?” Well as soon as you finish chanting all the glories, all the qualities, naam, lila you have covered and when there is no more nothing more to talk about then you could throw off those planets. “Oh that’s nice I can, I have thousand mouths and I have just now start and quickly quickly finish and I don’t have to carry this big burden. That is how Anantsesa was thinking and he started his project of recitation of unlimited glories and He chanted and chanted and He is chanting till the present and He would continue to chant till the time for pralaya would come and he would be still in the middle annihilation time.

So no limit to the unfathomable transcendental qualities and in front of that each mouth there is audience not that 2000 mouths same message or same thing is talking. (Maharaj asking) How many speakers do we have? couple? 2? 3? 1? (Laughter). So same thing; you go to each one of those two of those and same message comes out, same message, it was not like that; Anantshesh, he has thousand topics, simultaneously he has thousand, on thousand fronts he is glorifying the Lord and audience they go from one to another to another one just to check out what is else being talked about. (Ok, it’s coming up, I did not notice) It is said that Lord Anantdeva has tried to expand the transcendental qualities of the Supreme Lord with His numberless tongues, and that for numberless together it has been impossible to estimate the qualities of the Lord, this is for Anantadeva. The above statement of the qualities of the Lord is just to estimate His qualities as far as a human being is able to see Him. But even it is so; the above qualities can be divided into many subheadings. According to Srila Jiva Goswami, the third quality, intolerance of another’s unhappiness- daya intolerance of another’s happiness, Can be subdivided into (1) protection of the surrendered souls and (2) well wishes for the devotees.

In Bhagvad-gita the Lord states that he wants every soul to surrender unto Him only, and He assures everyone that if one does so He will give protection from the reaction of all sins. Unsurrendered souls are not devotees of the Lord and thus there is no particular protection for everyone in general. So Lord gives protection to those who surrender unto Him, “dharmo rakshati rakshitah”. This is arrangement of the Lord; Lord protects those who protect dharma. “You protect dharma and dharma in turn will protect you”, this was statement of Lord to His mother Yashoda. “Take shoes, wear shoes”. “No no cows don’t have shoes”, “Then take umbrella”, “Cows don’t have umbrella”. “Mother mother…”, Lord gave lecture to His mother, “dharmo rakshati rakshitah“. “You just have to take care of cows which is our dharma and everything else would be taken care of, would be protected, don’t worry mother. Let Me just take care of cows, let Me just protect cows and will be protected”.

Dharmo rakshitah. “Sarva-dharman parityajya mam ekam saranam vraja” (Bg. 18.66), give up all varieties of religion and then what, “mam ekam shranam vraj” that is religion. Give up all other varieties and you go for this variety and that variety is mam ekam sharanam and this is paramo dharmo – supreme dharma, “bhaktir adhoksaje paro dharmo” (S.B. 1.2.6). For the devotees He has all good wishes, and for those who are actually engaged in loving transcendental service of the Lord. He gives particular attention. He gives direction to such pure devotees to help them discharge their responsibilities on the path back to Godhead. And Lord takes charge of that person, gives him direction, as He did, Narada muni gave instructions to Dhruva Maharaj in Madhuban just few days ago and because he was very anxious to meet the Lord and the Lord takes note of that, oh! this person is interested in Me and immediately Lord makes the arrangement “brahmanda bhramite kona bhagyavan jiva guru-krsna-prasade paya bhakti-lata-bija” (CC Madhya 19.151) first we meet the devotees, Lord sends His devotees to us vartma pradarshak guru someone becomes vartma pradarshak, vartma? What is vartma? Path, pradarshak, pra darshak – shower, shower of the path, one who shows you the path.

Oh! Rath yatra is this way, temple is that way or what is the address? Where is festival? Little pushing in the direction of Lord and some other devotees also. Lord is equally kind to everyone and the sun is equal then shiksha gurus, and then vartma pradarshak, shiksha guru, diksha guru and chaitya guru, any other names? We are familiar with these four names, “amara ajnaya guru hana tara’ ei desa” (CC Madhya 7.128) Chaitanya Mahaprabhu, you all become gurus; one of these three kinds, not…Chaitya guru? No (Maharaj Laughs) there’s only one. Again you could have many shiksha gurus, there’s one diksha guru. Ya there are many who want to take advantage of sun’s rays, sun is available. Similarly, the Lord says that the surrendering unto Him is guarantee for all protection from Him, but unfortunately persons are unable to accept this proposition and therefore they suffer from all material miseries. So even though the Lord is equally well- wishing to everyone, the unfortunate living being, due to bad association only is unable to accept His instructions in toto, and for this the Lord is never to be blamed, Lord is doing His part, everything possible and you have to take some steps, some initiative, initiation, initiative.

Sun has come all the way to your courtyard and he has travelled billions of miles all the way from sun globe, the sun light and has come on the roof in the front, courtyard, there’s little shake hand; co-operation, other person is extending his helping hand, you have to raise your hand, he has made it he has extended. So Lord has done so much, He is doing, little initiative from living entities part he will be taken charge of by the Lord and His devotees could be taken under their wings they say. The hen as soon as there is some big bird in the sky the little chicks, we have seen immediately bird spreads its wings, 10 chicks, they are all covered, when we were little children we had seen this in our village and they are protected. Then hen is also watching, so dharmo rakshtih – protection is there.

Devotee association, you get more devotee association, senior devotee association and I am protected. He appears to be partial to His devotees, but factually the matter rests on living being to accept or reject equal treatment by the Lord. The Lord never deviates from His word of honor, “yoga-ksemam vahamy aham” (Bg. 9.22). And there was one faithless person he had no faith ,he was a Brahmin, he was even a Brahmin and Lord was not providing, what kind of Lord He made this promise “yoga-ksemam vahamy aham”, he had learned that verse by you know, kanthsth by heart he used to recite this all the time, but waiting and Lord not keeping His promise, he scratched that and said, “I don’t believe yoga-ksemam” and then he had gone out looking for something that he was in a need of. In the meantime procession coming towards his young boys playing and dancing entered the house of this Brahmin and their leader was very beautiful, somewhat bluish completion, wearing yellow garments. Oh! please take this, wife of the Brahmin, here is a gift for you, bye and walked out. His wife had noticed although very beautiful and charming, enchanting boy the leader of this group, but there were some scratches and blood is seen on His face also. So party goes profession and then Brahmin comes home, his wife was waiting, oh! Here is a gift for you, gift for you, open the gift and finds all that he was looking for.

Oh! Who gave this? And she describes. Oh! You know face of that young, sweet, and then this Brahmin realized, oh! That’s my Lord you were talking about and then just in morning I crashed that verse, I had no patience I was impatient to have this that and Prabhupada told this. So Lord never deviates from his word of honor. Who says that Lord does not honor or protect that doesn’t appear, he doesn’t do so because they do not call out like Draupadi. So there is one song, nice song “who says that Lord does not eat, log khilate nahi, people do not feed Lord like shabri had fed ‘Shri Ram’ or that wife of vidura, Vidurani had fed the Lord oh! That is the best meal of my life. I had never had such a food. So who says that Lord does not eat? Because they do not feed like Shabri, you know Shabri? You have heard about shabri from Ramayan, Ram visited some lower class society, she was waiting for Sri Ram, Ram will come to this part of the forest ‘danda-karanya’, finally Ram had come. Swagatam, su-swagatam Sri Ram please come big welcome, simple but grand, heart-grand, little rangoli was there. Have a seat, have a seat, no big thrown made up of gold or there were no jewels just little straw mat but the devotion that hospitality, intense, there was water and some fruits berries, she wanted to make sure the berries that she was goin to feed the Lord, they are the right kind, ripped and sweet and she would do little testing if it was ripe, sweet, ready to go then she would offer it to Sri Ram, vatsalya bhava and Ram, “give more give more”. There were no pine apples or fruits, just berries grown all around her hut.

So who says that Lord doesn’t eat? Because you don’t feed the Lord like Shabri fed the Lord, who says this, who says that because you don’t call out like Draupadi. When He gives assurance for protection, He promises that, His promise is executed in all circumstances. It is a duty of a pure devotee to be fixed in the discharge of the duty entrusted to him by the Lord or the Lord’s bonafide representative, the spiritual master. The rest is carried on by the Lord without a break. So Lord has his part and devotee has his part and Lord does He does His part, keeps His promise gentle man. What does gentleman do? Gentleman’s promise, promise is promise. So Lord keeps His promise that is part of His qualities, all these qualities, 40 qualities mentioned here, cleanliness, truthfulness, leadership, complete independence, what about us? When living entity tries to do that complete independence it gets into trouble. Depending on Krishna, depending on devotees of Krishna interdependence not independent, these are two extremes completely independent, and overly dependent. The middle path interdependence, depending upon each other, “bodhyantah parasparam” (B.G 10.9) and all that.

We cannot imitate the Lord in every respect, oh! Lord has His qualities, oh! He is independent, I am his part and parcel, I also exercise now my independence and soon as living entity goes for that option, “bhoga vancha kare nikata-stha maya tare japatiya dhare” immediately Krishna’s maya grabs him, hang him, and he is punished again and again by the death because of his independence, punish him, not only kill, but hang him, at the end of each life, what punishment, hang him ok so in this lifetime, what should we do? Hang him, “janmanam ante bahunam” (Bg. 7.19) “punarapi jananam punarapi maranam”, it’s a punishment for being independent. So all these qualities of the Lord, in Him reside all qualities, in us also, in a soul also, His qualities reside, minute quantity. His qualities are “yasyasti bhaktir bhagavaty akincana” (S.B 5.18.12) yasya asti bhaktih bhagavaty, what kind of bhakti? Akincana bhakti – one who has devotion, unto the Lord, akincana nishkincana, and “sarvair gunais tatra samasate surah” (S.B 5.18.12) and immediately that person is endowed, gifted with all these qualities, yasasiti bhakti, one who has devotion, bhakti for the Lord, immediately qualities of the Lord flows from Him to the devotees or qualities which are already there living entities being part and parcel those qualities are revived and he become also qualified.

Then he exhibits all this straightforwardness, faithfulnesses, knowledge, kindheartedness, magnanimity, all these qualities would be exhibited. But the apparently obvious these qualities were not visible in a human being’s beginning of Age of Kali and hence ‘socami’, I am thinking or I am lamenting hence my lamentation you know oh! Dharma oh! Bull and the cow, or having a dialogue in the beginning at the Age of Kali. Kali is now just now coming on the scene and already some symptoms are visible mother earth is concerned, worried and lamenting and that’s why she doesn’t look very happy. oh! what’s the matter with you? And she says yes ‘rahitam’ you know because He is no more with us, that Lord with these qualities is no more- rahitam. “socami rahitam lokam” (S.B. 1.16.30), rahitam is without Him and now this ‘papmana’ this Kali is appearing on the scene and is a store of all sins, Kali Kali what kind of Kali? Kalina papmanam – he is a store, he is a super bazaar, you name the item of sin, Oh! you have this sir? Sure, and what about that, he has all varieties of sins and is going to display all over the planet and so he is setting the scene. So Kali is encountered with this Kali by king Parikshit and you will be getting some places to reside in the kingdom he has one foot in the door and get me get me he is pushing the door and he succeeds in getting one foot some space and then gradually expands. Oh! 4 places you could stay “dyutam-panam striyah-suna” (S.B 1.17.38) and any more yes where there is corruption anything with artha laxmi fifth place then he was in business and he had all his strategy spreading all over.

Lord also has His strategy, ok I am leaving. “krsna svadhamo upagate dharma jnanadibih saha”, Lord has gone to His own dhama, He has taken dharma and jnana with Him, right? Dharma jnanadibih adi, what else? Similar items like this, He has taken them away and what happened? All these things were because Lord and light was there, Lord left, Krishna “surya sam” and as soon as Krishna was not on the scene, there was total darkness and “kalo nasta drasham esam”, people lost the eye sight, not that they had no eyes, they were seeing outside, they are seeing only outside, that looking within was not there kind of light inside was turned off ‘aham ajnana-jam tamah’- “tesam evanukampartham aham ajnana-jam tamah nasayamy atma-bhava-stho jnana-dipena bhasvata” (Bg. 10.11) the lamp that is lit within or Lord when He has special kindness and compassion, what does He do? ‘ajnana-jam tamah’ ajnana or something born from ignorance, and what is born out of ignorance? tamah – the darkness and kind Lord, “hey hey I will light the lamp” jnana-dipena bhasvata, jnana-dipe – He lights the lamp of knowledge. So when He left, He kind of turned off that light jnana-dip nothing inside, it’s all darkness. Kali has appeared, influence of Kali, ignorance, in brahma muhurta they are sleeping, what time is mangal arti? 9:30 in the morning where am staying not far away from here there is a temple where every morning mangal arti is 9 o’clock you could tell, close your eyes, tell me which Age is this possibly could be when mangala arti is at 9 o’clock. You could close your eyes and say oh! this must be! Sounds like Kaliyug.

So when Lord has departed and there is a transition, the new age, the new season as Prabhupada calls it. It looks like a new season, the climate change in last few days, in the morning the climate change new climate. So like that, transition from one age to another and Kali is appearing, so from Lord’s side all arrangements also been made for those sincere souls and sincere seekers there is an arrangement even in this Age of Kali, now Bhagvatam appears. “purana arka uditaha” brilliant as sun, Bhagvatam appears, Lord departs and Bhagvatam appears another things also appear. As the Kali appears, then not only this dharni in the form of cow was lamenting, bhakti devi was also lamenting, bhakti devi and jnana and vairagya and that whole team and (I am just reading) Narada muni says “vrutha khedayase bale aho cintataru katham” (Srimad Bhagvatam Mahatya 2.1) don’t lament, no cause for lamentation. “Sri Krishna caranam bhojam smara dukham gamisyanti”. You just remember the lotus feet of Sri Krishna caranam bhojam smara, very clean instruction clear and dukham gamisyati, “tvam tu bhaktih priya tasya satatam pranato adhikah” (Srimad Bhagvatam Mahatya 2.2). You are very dear to the Lord, even dearer than His own pran “tvaya ahutastu bhagavan yati nichagrahesvapi” and Narada muni says, “you know, if you appeal to the Lord, He is ready to go anywhere, everywhere, “tvaya ahutastu bhagavan yati nichagrahesvapi” nicha- fallen “yavanah khasadayah abhira kirata pulinda pulkasa” (S.B 2.4.18) and this and that and this country that country so ‘nicha graheshuapi’. Lord is ready to go wherever you want, O! Lord please come this way, this house, come to that, come to that, you are ready to.

Then Narada muni says, “badhva anjalim tvaya prustam kim karomi iti cha ekada” (Srimad Bhagvatam Mahatya 2.6), ekada: once upon a time, you ask that Lord, my dear Lord badhva anjalim, you had your hands folded and enquired prustam “tvaya prustam kim karomi” anything I could do, my Lord for you? And Narada Muni says, Lord responded “mad bhaktan poshaya iti ca”, madbhaktan poshaya – you nourish my devotee, make them healthy, you become some kind of tonic for them and then “angi kruta tvaya tad vayi prasanno”. Lord was very pleased with you then He, He gave two sons to you and that was jnana and vairagya, “muktim dasim dadau tubyam” and gave one maid servant also He added maid servant to you entourage and what is that made servant? “muktim dasim dadau, muktim dasi dadau” He gave mukti as your dasi, so mukti becomes dasi of bhakti. Lord has made that arrangement, “jnana vairagya kamimo”, those jnana vairagya are sons and we conclude here, then in “kalinasaddrasa koapi yugo nasti varanane”. Narada Muni says “oh! My dear bhakti devi you know”, “ya ya please tell me what, what is it?” “kalinasaddrasa yugo nasti” there is no Age like Kali, not in bad sense. It is very good time, this is the best of the ages. Oh! Vranane-bhakti devi ““kalinasaddrasa koapi yugo nasty”- there is no other age like the Age of Kali and then we have devotees like Narada muni, their determination in this Age of Kali, all this difficult times, adversities and challenges and this and that all the symptoms of Age of Kali. Everything all odds against, but then Narada muni says “tasmin tvam sthapishami” tasmin tasmin means that is what Kali yuge tasmin, this kind of Kali yug “tvam sthap ishami”, I will establish you. Where? “gehe gehe jane jane”, gehe gehe – in every house, I will establish you. “gehe gehe jane jane” in every person, this is my vision, this is my target. What is your strategy sir? Narada muni says: “annaya dharman tiraskritya”, you have heard this before? Very nice “anyadharman tiraskritya puraskritya mahotsavan”. tiraskritya – I will abandon, I will discard all other dharmas or processes in this in all other strategies, puraskritya – keeping in front of Me, I will accept that strategy, and what is that? mahotsavan, mahotsav “festivals, I will organize festivals, “bhakti nrityati yatra cha” where bhakti will dance, where you will dance as she does in Vrndavan, in festival bhakti dances.

So this is with organizing festivals, Srila Prabhupada has taken this seriously. When Prabhupada started his International Society for Krishna Consciousness, knowing what promise he had made to Bhakti devi, what kind of vow that he had taken, Srila Prabhupada had adopted this formula, utsavan, Sunday festival, and this festival, and Janmashtmai festival, and what other festivals? Hare Krishna festival. I joined the movement because of Hare Krishna festival in Bombay and Prabhupada was travelling all over India with Hare Krishna festival, chanting, dancing, feasting in festivals and sending parties on the streets everywhere and various kinds of festivals, morning program is like a festival, like a festival. Where there is a festival, there is a feast or where there is a feast there is a festival. And then Narada muni says, “tada naham harer daso, loke tvam na pravartaye” if I don’t do this, and I am ready to give up my “hari dasatva”, it is not possible to do that but he says, I have jata but I’ll shave off, I will throw away my veena or grow beard or something to fast to death, I’ll not take sweets. If I don’t succeed in doing this, here a point he’s making, “tada na aham”, if I don’t do this what I have just said, then “harer daso na harer daso loke tvam na pravartaye” if I don’t follow this, then no harer daso, then I can’t claim myself to be a Haridas, Hari’s das, Harer das. We will stop here; ok thank you very much

Srimad Bhagvatam ki jay!!

Venue: Vrindavan (At Sanskrit School)
Dated: 17 August 2013

Jai Srila Prabhupada ki….jai
Guar Nitai ki……………jai
Sukhdev Goswami ki….jai
Gopiprandhan Prabhu ki…jai

So As I did not sing “om namo bhagvate vasudevaya” instead I sang what I sang, probably you have realized I am not going to read from Bhagvatam today’s verse, instead we will read from Caitanya Caritamrita is that ok? And just the very beginning of Caitanya Caritamrita, Adi Lila first few sloks they are not in Bengali, probably you are wondering. So you all are Sanskrit scholars, so Bengali also? But you do not teach literature or commentaries in Bengali, Gopiprandhan he knew Bengali, He knew lot of languages, he was Russian and he was learning Chinese also and Bengali. I am a student of Bengali, I am student of Sanskrit only student, only beginner, I wish to learn from one of you student, you teach me. Recently I was reading this beginning part and wonderful verses Caritamrita not only its nectarian but very foundational siddhantic, full of siddhant corner stone very important. Introducing before going for the introduction of the caritra caitanya carita or caritra same thing, Krishna das Kaviraj Goswami is introducing that Caitanya Mahaprabhu who is Caitanya Mahaprabhu? Who He is? What is the purpose of His advent? Generally Lord says or routine way Lord appears for “paritranaya sadhunam vinasaya ca duskrtam dharma samsthapanarthaya sambhavami yuge yuge” (Bg 4.8) that He does all the time in every Age and why He appears He has declared that in Bhagvat gita but this time as He was appearing as Sri Krishna Caitanya Mahaprabhu He has some additional reasons, some private personal confidential reason for His advent. So that also has been stated in these beginning verses of Adi Lila of Caitanya Caritamarita. So I thought and here you are, Caitanya Mahaprabhu is a presiding deity of your institution here, your school of thought here Bhagvat School. And I thought I would also do little study of theses verses in company of the scholars in their assembly as Goswamis “nanasastra vicarnaik nipuno sad dharma sanssthapako” in order to establish sad dharma they would sit with the big pile of “nanasastras” various scriptures and it has been translated then they would scrutinizing study the sastras “nanasastra vichar “ vichar- contemplation, churning, Krishna churns butter.

So this is in Bengali Caitanya Caritamrita entire, whole Caitanya Caritamrita and its also complete Bhagvatam only verses, Srimad Bhagvatam Mahapuran mula matra. You have Caitanya Caritamrita here? “Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare”

Odra desh Udisa is in Sanskrit they call odra desh? Utkal that’s one, “vande gurun isa bhaktan isam isavatarakan tat- prakasams ca tac- chaktih krsna- caitanya – samjnakam” (Adi lila CC 1.1) is that Sanskrit or Bengali?(Maharaj asking the students). So Krishna Das Kaviraj Goswami the very first word he utters is “vande” aham vande – I offer my obeisance’s unto and obeisance’s are beginning “gurun” obeisance’s unto gurus as also “vande aham sri guroh sri yuta pada kamalam sri gurun” vande sri guroh and then gurun- my initiating spiritual master one and gurun- many siksha gurus many instructing spiritual masters. So here he is not making distinction he says gurun- siksa gurus, diksha gurus. “rupa raghunatha pade rahu mora asa” he ends chapter he aspires to stay close to the lotus feet of his spiritual masters, Rupa Raghunath- rupa raghunatha pade, so “vande gurun isa bhaktan” devotees of isa- devotees of the Lord again many of them in 2.3 isa bhaktan ‘sri Krishna caitanya prabhu nityananda srivas adi guar bhakta vrinda’ not just one guar bhakta but guar bhakta vrinda, vrinda- samudaya- assembly lots of them – guar bhakta vrinda. So isa bhaktan headed by Srivas adi- Srivas and etc beginning with Srivas, headed by Srivas. Basically this verse is similar to that “pancha tattvatakam Krishna bhakta rupa savarupakam bhatavatra bhaktakyam namai bhakta saktikam” it is just said differently here but this is a similar prayer, prayer to the panchatattvas. So who they are? One is already covered ‘isa bhaktan’ and ‘isavatarakan’- the avatars of isa –Lords incarnations again headed by Advaitacarya he is avatar of Maha Visnu. So my obeisances unto all the avataras, they advented with Caitany Mahaprabhu along with Caitanya Mahaprabhu. I was just reading few days ago that in Dwaraka where Lord is Dwarakadhish or Vasudev and some gandharvas were there, they only sing right? They were dancing its said, may be they were also dancing and its said gandharvas and they were dancing and Lord Vasudev was pleased and attracted to their dance and then He had desired also to dance.

So when Caitanya Mahaprabhu was about to appear that Vasudev enters the body of Caitanya Mahaprabhu, so that He gets to dance to take the dancing experience. And it’s well known fact that when Krishna appears all incarnations even Ram all those from Vaikuntha planet they all head towards Golok and they enter into the body of the Lord. And when Sri Krishna is playing pastimes this killing demon business this is not Krishna’s business there are other avataras in Him and they do this killing and Krishna does His Vrindavan pastimes sweet pastime. And all those residents these incarnations they identify look look our Lord our Lord, our Ram, our Narsimha…..so Krishna is playing His pastimes other Lords are also part of Sri Krishna. So they are very happy He is our Lord, so Caitanya Mahaprabhu non different from Sri Krishna is coming up. So when He appears many incarnations also appear with Him or within Him, so these are ‘isavatarakan’.

‘tat-prakasams ca’and who is prakash of Lord Balaram ‘Balaram hoila nitai’ so Nityananda prabhu – this is my obeisances to Nityananda prabhu and ‘tac-chaktih’ its each time ‘tac-chaktih tat prakasams’ everything is His, everything is Lords. Incarnations of the Lord, the energies the shaktis of the Lord or energy takes form energy personified energy becomes person personification of energy. And this is Gadadhara, Gadadhara is shakti – Alahadini shakti of Lord, so Radharni appears in Krishna or within Sri Krishna, in Caitanya Mahaprabhu there is Radharani ‘sri krishna caitanya radha Krishna nahi anya’. And as well as alhadini shakti appears as Gadadhar pandit ‘krishna caitanya’ so is everyone covered here? (Maharaj asking) “pancha tattvatakam Krishnam’ Krishna is appearing in 5 tattvas – bhakta rupa that is Himself – bhakta rupa then bhakta avatar, bhakta svarupa is Balaram, bhakta rupa is Himself, bhakta avatar is Advaitacharya and then bhakta shaktikam that is Gadadhar and bhaktakhyam that’s Narada Muni, Narada Muni appearing as Srivas known as Bhakta. So vande aham – I offer my obeisances unto all these pancha tattvas Krishna das Kaviraj says. And now he turns or he is focusing on Guar Nityananda they are present here.

‘vande sri-krishna-caitanya- nityanandau sahoditau gaudodaye pushpavantau, citrau san-dau tamo-nudau’ (Chaitanya Charitamrita Adi-1.2) it has rhythm-citrau sandau tamo-nudau its aao..aao..you know why its aao? Why it’s ending with aao? (Maharaj is asking somebody answers) two – dvitiya vachan it refers to two or its two two. So vande again my obeisance’s unto Sri Krishna Caitanya and Nityanada-nityanando sahoditau or Sri Krishna Caitanya Mahaprabhu saha along with Nityananda prabhu He appeared, His appearance is sahoditau arisen the sun rises in the east eastern horizon and these two Lords also have appeared on eastern part of India Bengal is that part of world they both have appeared Caitanya Mahaprabhu appeared along with Nityananda Mahaprabhu. And the name of the country the horizon has been mentioned Gaudodaye- gauda udaya they appeared in Gauda desh, pancha gauda- north India these different 5 provinces called pancha gaudas, south India pancha dravida, so pancha gauda- Gauda desh Bengal part of Gauda there they appeared and as there is talk of udya, “udilo arun?a puraba-bhage” puraba purva eastern side. Sun rises in the east Caitanya Mahaprabhu gathers associates and goes on kirtan “puraba-bhage- udilo arun?a”. So Srila Prabhupada also gave name to Mayapur temple is called “Mayapur Candrodaya Mandir” Mayapur Chandrodaya..Caitanya Chandra udaya..Caitanya Chandra appeared. The place of Caitanya Chandra’s appearance but here Krishna Das Kaviraj is talking of not only Chandra but also Surya, Sun and Moon appeared “puspa vantau”. (Maharaj says I don’t how this connects with Chandra and surya (and asking devotees) do you know? It’s translated as sun and moon but I wonder).

He says “puspa vantau citrau” sun and moon, so Caitanya Mahaprabhu is moon and Nityananda Mahaprabhu is sun “nitai-pada-kamala, koti-candra-sushitala” there also he is mentioned as moon – millions of moons cooling effect, this is what you get from Nityananda Mahaprabhu and “citrau san-dau” chitra-vichitra, what is Rupa Goswami’s? (Maharaj asking devotes) chitra kavitva wonderful or variegated “citrau” – wonderful amazing, citrau- they are both amazing wonderful. “san-dau” sam – da, sama dama tapa- that sama dhatu sam from sam also comes shanti. Shasan or shisya, shas dhatu Prabhupada says disciple means discipline shas, so shas and shanti has different origin, (Maharaj asking you know which one?) sam.

So this is kalyan sense “sandau” the giver of the benedictions, auspiciousness, ‘sandau tamo-nudau’ nuda is another dhatu, so tamo-nudau what is tam? What is tam? Tam is ignorance, tamoguna – tamo-nudau. So this age of Kali is full of ignorance full of sudras “kalu sudra sambhava”. Then Lord appears and He does tamo-nudau- frees them from darkness of ignorance. What is that in 10th chapter Lord says “aham ajnana jam tamah” (B.G 10.11) how does it begin? “tesam evanukampartham” tesam eva anukam partham- that’s the purpose when Lord heart goes towards the suffering entities then Lord has anukampa – His heart is trembling because of His compassion and runs after or towards them “tesam evanukam partham aham” that is Lord says aham- I do “aham ajnana jam tamah nasayamy” aham nasayamy- I destroy what do I destroy? aham ajnana jam tamaha. Tama – ignorance produced by ajnana jam, ajnana gives rise to tama – darkness, ajnana jam tamah, so tama here is darkness Lord is talking. When person is full of ignorance then what happens to him he is full of darkness and that’s when we say “caksurunmilitam yena tasmai sri gurave namah” and the beginning is “om ajnana – timirandasya jnananjana –salakaya caksurunmilitam” unmilitam – operation is done. So Lord says I destroy the darkness and how does He do that “jnana dipena bhasvata” – He lights the lamp of knowledge with the torch light of knowledge “tama soma jyotir gamaya” tama soma- don’t remain in darkness “tama soma jyotir gamaya” go to the light not to the light Brahman, go to the light of knowledge.

So Guar Nityananda they appeared they have appeared, when he is compiling this Lords were still on the planet? It’s after ya, yes must be after because Lord departed in Jagganath Puri then Raghunath Das Goswami he left Jagganath Puri for Vrindavan and what is good is now life without Caitanya Mahaprabhu I am going to climb over Govardhan hill and give up my life. Then he was dissuaded from doing so by the Goswamis then he settles on the banks of Radhakunda that is where Krishna Das Kaviraj gets association of Raghunath Goswami and Raghunath had been keeping dairy with the pastimes of Lord in Jagganath Puri the latter pastimes and off course there was dairy of Murari Gupta with childhood pastimes of Mayapur. And then Krishna Das Kaviraj had never ever met Caitanya Mahaprabhu but vaishanvas had appealed you are one most qualified you write you write. So Raghunath Das Goswami was neighbor of Krishna Das Kaviraj, so must be after Caitanya Mahaprabhu’s departure Caitanya caritamrita was compiled. So here is past tense “sandua tamo nudua” so Lord has already done His pastimes of removing the darkness of ignorance.

“yad advaitam brahmopanisadi tad apy asya tanu bha” (Chaitanya Charitamrita Adi-1.3) now last line of this verse “na caitnayat krsnaj jagati para-tattvam param iha” there is no superior truth, superior to two name are said together “na caitanyat krsnaj” Caitanya Mahaprabhu is Krishna only difference is difference of the name “namo mahavadanyaya Krishna prema pradaya te krishnaya Krishna caitanya namne” I offer my obeisance’s unto krishnaya to which Krishna, Krishnaya Krishna caitanya namne, now His name is Krishna Caitnaya I offer my obesciances unto Krishna who is now known as Krishna Caitanya namne. So Krishna Caitanya same, so “na caitnayat krsnaj jagati para-tattvam param iha” “krishnat paratattvam aham na jane’ one devotee has complied this Madhusudana Saraswati “vamsi vibhushita karan navaniradabath pitambarath bimba adharoshtath purenendu sundara mukath aravindanetrath krishnat paratattvam kimapi aham na jane’ I do not know and it doesn’t exist, so there is no question of knowing any superior truth “krishnat paratattvam aham na jane’. So similar emotions have been expressed and Krishna personally has also said “mattah parataram nanyat kincid asti dhananjaya” (BG 7.7) so that Krishna Caitanya Mahaprabhu, Krishna Das Kaviraj he is writing you know that the brahma brahmasmi the talk about the advait that they talk about in Upanisad “tat api asya tanubha” there is nothing but the bha- the effulgence of tanu- the body of the Lord that effulgence that they realize and they say ‘I have realized God’ what do you have realized? I have seen light. Well that is just.. That is just.. have patience you not realized everything, you have only realized tanu bha that is only the light effulgence coming from the form of the Lord. “hiranmayenaa patrena satyasyapihitam mukham tat tvam pusann apavrnu satya dharmaya drstaye” (Isopanishad slok 15) please remove please remove this glaring effulgence and show me your lotus feet or lotus face “satya dharmaya drstaye” I am your devotee please remove this glaring effulgence I want to keep going get closer to you I want to see your form I want to see origin of this effulgence.

So the effulgence they talk about is nothing but just the rays coming from the form of the Lord His Personality of the Lord. “vadanti tat tattva-vidas tattvam yaj jnanam vidam advayam brahmeti paramatmeti bhagvan iti sabdyate” (S.B 1.2.11). So Brahman realization is just one of the aspects of the Lord that’s not everything that’s just beginning and then he says “ya atmantar yami purusa iti so syamsa vibhavah” and that antaryami Krishna parmatma that purusa He is but ansha of the Lord, Lord is ansi- means complete and He expands and there He goes parmatma He is just ansa of the Lord expansion of the Lord non different from the Lord, Lord’s parmatma. So he talked about Brahma, Parmatma and then he is talking about Bhagavan now and then Bhagavan is Krishna that Bhagavan is Sri Caitanya Mahaprabhu. “sad aisvaryaih purno ya iha bhagavan sa svayam ayam” “krishnas tu bhagvan svayam” ete camsa kalah pumsah krishnas tu bhagavan svayam” ete camsa- even parmatma is ansha or other incarnation “amsa amsa”. And He is full of six opulence’s sad aisvarya purna “aishvarya samagrasya viryasya yasaha jnana varagya” so He is full of all these 6 opulence’s and that is Bhagavan and that svayam Bhagvan is Caitanya Mahaprabhu “caitanyat krishnaj jagati para – tattvam param iha” there is no other truth, superior truth to Caitanya Krishna Caitanya. In other word Krishna Caitanya- no superior truth.

Ok now further glories of Sri Krishna Caitanya Mahaprabhu “anarpita-carim cirat karunayavatirnah kalau” (Chaitanya Charitamrita Adi-1.4) now that Caitanya Mahaprabhu very kindly ‘karunaya avatirnah kalau’ kalau – in the age of kali He has appeared. What caused His appearance ‘karunaya’ He could not resist or with His mood ‘karuna sindhu dina bandhu jagat pate’. Lord is not only karuna sindhu oh! Just being karuna sindhu is no big deal if He was karuna sindhu but what is more important is He is dina bandhu. He is dina bandhu the friend of the fallen and that is how we are benefited by that karunasindhutva His being karuna full of karuna what good is that karuna, He is a ocean, mercy He has big stock of mercy but He was not going to be dina bandhu friend of the fallen if His heart was not going to go ‘anukampartham’ then He could have just remained whatever He is but what good is He for us for the world, for the souls. But He is not only karuna sindhu but more importantly He is dina bandhua so ‘karunaya avatirnah kalau’ Lord appeared because of His karuna and He has appeared after a long time or the way He is appearing things which He is going to do as Caitanya Mahaprabhu no one else has done this before “anarpita”- not offered not delivered, carim cirat- since long long time carim having been formerly not offered, cirat – for a long time. So He is going to offer something that no one no other incarnation that’s why Rupa goswami said “namo maha vadanyaya krsna prema pradayate krsnaya Krishna caitanya namne gaura-tvise namah” no one is as magnanimous as Caitanya Mahaprabu most magnanimous – mahavadanyaya. And then ok He is appearing after long time and He is going to offer something that was not offered delivered by anyone any other form incarnation of the Lord, what is that?

“samarpayitum unnatojjvala- rasam sva bhakti- sriyam” He is offering this ‘samarpayitum’ – samarpan, first word ‘unarpita’ arpan now samarpan ‘samarpayitum’ in order to samarpan – in order to deliver to hand out what? samarpayitum unnata unnata unnata nata unnata utunga, tungavidya also means the topmost, Mount Everest that is utunga shikhar that peak is utunga – the tallest top most. So unnata nata means bowing down bow down nata mastak and then unnata nata unnata ‘unnata ujjvala rasam’ – the topmost mellow top most rasa ‘unnata ujjvala rasa’ brilliant rasa the top most rasa most condensed rasa that is madhurya rasa – Shringar rasa. He is offering that He is going to share that but He is going to relish that Himself that is coming up soon and He is going to relish himself and share that with His devotees also “unnatojjvala rasam sva bhakti sriyam”. And His bhakti His own service unto Him will also be offered chanting of “Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare”.

Sriyam is translated here as treasure the treasure house; He is going to be cutting canals He is going to spread all over “avatirne guar chandre vistirne prema sagare yena majyanti majyanti te maha anartha sagare” sounds nice again this is from Caitanya Chandramrita ‘avatirne guar chandre’ Lord Guar Chandra appeared ‘vistirne’ He expanded ‘vistirne prema sagare’. ‘yena majyanti majyanti’ those who do not throw themselves into and then drown ‘ye na majyanti majyanti te’ those who do not throw themselves in this prema sagar then there is ‘emaha anartha sagare’ (Maharaj laughs…Laughtr). The other sagar is waiting for them there are only but two sagar two oceans – ‘prema sagar’ and ‘maha anartha sagar’. So Lord appeared to expand this prema sagar those who do not dive deeper into that they will have to drown and die in that maha anartha sagar.

 

So “harih purata sundara dyuti kadamba- sandipitah” so that Hari is ‘purata sundara duyuti’ radha dyuti they call radha dyuti, there is one devotees name Radha dyuti. Radha rani is also very effulgent so that effulgence that radiance radiates permeates that effulgence from Radha it’s not just a flat dry form, from that form comes Hari purata sundara dyuti. So Caitanya Mahaprabhu has golden effulgence now golden effulgence what is the origin of that? Radha rani is origin; originally Radha rani is “tapta kanchana guarangi”. So that Hari Hari also has ‘purata sundara dyuti kadamba sandipitah’ lighted up – sandipitah. The multitude ‘purata sundara’ multitude and more beautiful ‘dyuti’ – that effulgence splendor. Ok so then He says ‘sada hrdaya kandare sphuratu vah saci-nandanah’ so all this description is of Sri Krishna Caitanya Mahaprabhu or His glories these adjectives this description is of Sacinandan and let that Sacinandan ‘sada hrdaya kandare’ hrdaya kandara- the cave- gupha – kandara. “paniya suyavasa kandara kanda mulaih” (SB 10.21.18 ) Gopis said that this Griraj supplies lots of water nice green grass caves- kandara the kanda mulaih also – fruits and roots to eat, kandara ‘sada hrdaya kandare sphurtu’ let Him appear manifest reveal Himself ‘vah’- that is you Sacinandanah. This prayer that let Caitanya Mahaprabhu make His appearance in your heart.

‘radha krsna pranaya vikrtir hladani saktir asmad’ –‘radha krsna pranaya vikrtir hladani saktir asmad’ ok so vikrti it is translated as transformation vikrti, kruti – vikrti, vikrti also takes place in this material existence and in prakriti there is vikrti then there is akriti. Prakriti –pancha maha butas that’s prakriti then some different things happen combination permutation action reaction that is vikrti and then takes akriti- the form. So some transformation takes place, so ‘radha Krishna pranaya vikrtir hladani saktir asmad’ this Radha Krishna pranaya – the loving dealings between Radha and Krishna and this is all the display of hladani sakti. Hladani sakti is in action hladani sakti pleasure potency pleasure giving potency of the Lord then all those ‘radha Krishna pranaya’- Radha Krishna dealings take place this exercise it’s a display its transformation of hladini sakti then all the Lilas Radha Krishna dealings- lilas take place.

“ekatmanav api bhuvi pura deha bhedam gatau tau” (Chaitanya Charitamrita Adi-1.5) and he says ‘ekatmanav api’ –infact Radha and Krishna are ekatma they are just one soul ‘ekatmanav’ although they are ‘ekatmanav api’ then what happen? ‘bhuvi’ somewhere in this world ‘pura’- long longtime ago, don’t ask when (Maharaj laughs), ‘bhuvi pura’ – long long time ago in the world what happen, this ‘ekatmanav- deha bhedam gatau tau’ they were one but they became ‘deha bhedau’ deha bheda here is Krishna now here is Radha that wasn’t the case originally they are ekatmanav- one person. But then once upon a time ‘deha bhedam gatau tau’ from one there were two and then something else happened. ‘caitanyakhyam prakatam adhuna tad-dvayam caikyam’ – so they were one from one became two and now means 500 years ago ‘caitanyakhyam prakatam adhuana’ now He has appeared as Sri Krishna Caitanya Mahaprabhu meaning what has happened tad dvayam from one they had become dvaya- two ‘caikyam aptam’ – again they have become one. Aptam- they became one, they were one they became two they became one again ‘caikyam aptam’.

“radha bhava dyuti suvalitam naumi Krishna svarupam” now unto that Krishna svarupa which is Sri Krishna Caitanyakhyam- I offer my obeisance’s ‘naumi Krishna svarupam’ ‘radha bhava dyuti suvalitam’ and what kind of form that is? ‘radha bhava and dyuti’ two things are in that form radha bhava -bhava is inside emotions feelings – the mellow , radha bhava and dyuti – the effulgence. So he has taken two items from Radha rani He has taken emotions Caitanya Mahaprabhus emotions are Radha rani’s emotions, feelings thoughts like Radha rani and His look His appearance His effulgence is like Radha rani radha dyuti, radha bhava radha dyuti. And finally now in this verse he talks of the reasons why Caitanya Mahaprabhu or His confidential His personal reasons for Him to appear. As He appeared as Caitanya Mahaprabhu ‘radha bhava dyuti suvalitam naumi Krishna svarupam” that svarupa why did He go for that svarupa? And He has given three reasons ‘kidrso kidrso kidrsam’ one line is kidriso ‘sri radhayah pranaya mahima kidrso’ he is curious to know like “athato brahma jigyasa” (Maharaj laughs) he is very curious to know what does he want to know? ‘radhayah pranaya mahima kidrso’ this is straight forward radhas pranaya mahima –the greatness of love, Radha’s greatness of love Radha’s great love it is of what kind? I want to know! I want to know that Radha rani’s love, greatness of radha rani’s love.

“vanayaiva svadyo yenadbhuta -madhurima kidraso” and then She does ‘asvadya’ asvadan she relishes me, She enjoys me and then that is Her love that is Her mood as She does asvadan of myself. So ‘madhuradi pate akhilam madhuram’ I am suppose to be ‘madhuradi pati’ ‘madhu adhipati’ master of all the sweetness, everything about me is sweet they say but I don’t know? Or I must be sweet, see what happens to Radha rani when She enjoys my company or my beauty my this my that she knows but I don’t know? Like the sugar does not know that sugar is sweet who knows? The ant knows ant knows (Maharaj laughs) that sugar is sweet the sugar does not know. So Krishna is saying I must be sweet because look what happens when She enjoys me, but then I want to experience that, I want to know her experience.

“va madiyah saukhyam casya mad anubhavatah kidrsam” there is little subtle difference here as She ‘saukhya’ She enjoys me and then She has kind of experience. So what kind of experience is that, what kind of person I am? What are these different attributes of myself the varieties of sweetness of myself. First of all what is the sweetness that’s one? And then as one enjoys that sweetness of myself what is that experience of experiencing that sweetness? Me being sweet is one thing and then experience of that which only Radha rani experiences that. So ‘kidrsam veti lobhat’ now Krishna becomes curious He becomes kind of greedy He is very anxious now to know this ‘kidrso kidrso kidrsam’. So now He has this desire developed within Him very strong desire – will, thinking-feeling –wiling. He was thinking then some feeling and then strong will within Him, so what is He is going to do now that ‘tad bhavadhyah samajani saci garbha sindhau’ ‘tad tad bhavadhyah’ premadhya – full of enriched with Her bhava – bhavadhayah. ‘tat’ that is Radha rani radhayah bhavadhyah samajani.
So ok Lord has already made up His mind that He appeared Krishna Das Kaviraj says He appeared samajani –ajani nanuragah, ajani – not born ajani, namnam akari bahudha- all that and what is the last line? Durdaivam – and unfortunate as I am ‘idrisham ihajani nanuragaha’ ‘anurag utpana nahi huva’ anurag ajani but here it is samajani – samyak prakare jani Lord appeared so Lord appeared with enriched with the emotions ‘radha bhava dyuti’ also samajani. Where and how? Well who appeared? Harinduh – Hari indu, indu is moon Hari indu appeared Caitanya Candra appeared. So usually we see the moon rising, when in Jaganath Puri you see as if the ocean is giving birth to full moon coming from we don’t see anything else but the ocean. And as if ocean is giving birth to the moon so Hari indu is appearing so where is the ocean? What is the ocean? Saci-garbha sindhau – saci garbha the womb of Saci that is Saci garbha sindhu it’s like a ocean. From Saci mata’s Saci garbha sindhu in the ocean of the womb of Saci devi Lord made His appearance.

So He has appeared He is here Sri Krishna Caitanya Mahaprabhu ki…….jai. And it was also full moon night – purnima, two candras Caitanya candra and Chandra Chandra appeared at the same time. Chandra Chandra he covered his face how he could show his face “bahu koti chandra jini vadan ujjaval” spot less effulgence, so other Chandra hide himself behind the curtain. Jai Sacinandan Jai Sacinandan Jai Sacinandan …..Guar Hari. Ok

Questions from audience

‘Sampradaya vihina ye mantras viphala matah’
Lord is compared to vaidurya mani there is a mani – jewel – diamond like stone called vaidurya mani and this vaidurya mani the characteristic of this vaidurya mani is from different angles you see there is different kind of darshan. Different beauty is exhibited differently from which ever angle you look at this vaidurya mani. So all beauty it’s wonderful, one kind of beauty from this side another side. So Lord is like that vaidurya mani, some are seeing Radha Krishna- Golok dham; some are seeing in some sampradaya Sita –Ram of Saket dham, some are seeing vaikuntha – Lord of Vaikuntha vaikunthanayak and “nanavatar makarodha bhuvaneshu kintu”. If they follow their sampradaya strictly of course in future there will be one sampradaya (Laughter) gradually things are going to be diminishing the other sampradayas. “prithivite ache yata nagar adi gram sarvatra prachar haibe mora nama” those days are also ahead and “radhe shyam radhe shyam shyam shyam radhe radhe” instead they also will be chanting “Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Ram Hare Ram Ram Ram Hare Hare”.

Question
Prabhupada said that every year Mayapur flood, flood causing trouble water going higher and higher. He said this is the place from here flood of the Holy name, waves of the Holy name ocean, floods origin from there from Mayapur staring from Mayapur going all over this country that country here there unless there is tide and waves rising to unreach.

Question
Caitanya Mahaprabhu is most magnanimous what is lacking in us?

Giver is there where is the taker (laughs) in hindi Bhagvatam yesterday Prabhupada said the Vedic mantras are there but where are the chanters? Or where are the qualified chanters, so mantras are there but where are the chanters. Well offences we don’t have to be part of another sampradaya to offend Caitanya Mahaprabhu, or offend vaishanavas you could be part of Caitanya Mahaprabhus sampradaya and continue your offending business and then you lose the taste so that could be a cause. That happened to that muni he was in kaliya daha in the water saubari muni right in Vrindavan also most on the stage of trance and you know meditation and peaceful and everything was going fine but then he offended Garud Vaishnav, he offend garud. As he a result he lost all his trance focus the meditation and he was getting agitated by he and she fish seeing their acts that was causing agitation. So much so that he had to leave kaliya daha leave Vrindavan, he goes to the kingdom of King Mandhata – “give me wife give me wife I want to enjoy”. Here is daughter of mine; no one is not sufficient, ok fifty of my daughters, all fifty daughters of king Mandhata this Saubari muni married. So that could be possibility, and different kinds of offences are there vaishnav aparadha is one this aparadha that aparadha, this anartha that anartha anartha nivruti syat then what happens then nistha “nityam bhagvat sevaya bhagvati uttam sloke bhaktir bhavati naistiki”. So nistha we have to be fixed up attached to the holy name but keep chanting. Prabhupada talks of jaundice we are all diseased, so what’s the cure for jaundice? Sugar candy which taste so bitter- give me something sweet and condensed sugar is given sugar candy nothing can be more sweet then that but it taste very bitter because of the jaundice. So he may ask any other cure? No only cure only cure is keep eating sugar candy. And he keeps eating so what happens? He is cured and then he say bring me more sugar candy. Oh it’s finished no go get more, so holy name is sweet Lord has kindly delivered the Holy name. There is nothing wrong with the Holy Name something wrong with us so each individual case something wrong with this persons chanting, something else another kind of wrong this anartha that anartha. So do introspection and analyze conclude and you improve good chanting “aparadha sunya haiya lahu Krishna name” Bhaktivinod Thakur says “aparadha sunya haiya lahu Krishna nam”, anything else alright Haribol.

Guar Nitai ki…..jai

Sri Krishna Caitanya Mahaprabhu ki……jai

Venue: Germany Bhavat Saptha (Ajamil Katha series – Seventh Session)

We are in the beginning of 3rd chapter of the 6th canto, Ajamil has already gone back to Godhead, that’s good news (Maharaj laughs) by hearing story of Ajamil you felt inspired and blessed. (Maharaj says correlating with the last session the sixth and addressing the devotees) The tree crash Maharaj is making the connection; yesterday as we are describing Ajamil’s departure for the spiritual sky, big-bang crash was there. So like that you will be sending all the tress one by one. Yes these trees are not ordinary trees here. Very fortunate! Trees and the peacock and the deer and specially all of you very special souls – residents of ‘Goloka Dham’. You don’t have to go anywhere just stay here. Ok we have quite a big ground to cover here. We have about half of chapter half of 3rd chapter for now and the other half of this for the final session. Rajo uvacha that is king Pariksit said, in fact enquired

“nisamya devah sva-bhatopavarnitam pratyaha kim tan api dharmarajah
evam hatajno vihatan murarer naidesikair yasya vase jano yam “ (S.B. 6.3.1)

He would like to know ‘nisamya devah sva-bhatopavarnitam’ this demigod Yamaraja heard ‘sva-bhatopavarnitam’ Bhatah – servant, Yamaraja’s servants, his own servant’s “varnitam” whole reporting, whole description of their first hand experience what just happened up there, must be up-there because they went down there. so from up there what just happened ‘pratyaha kim tan api dharmarajah’ after hearing the report and specially report of ‘evam hatajno’ that his order Yamaraja’s order while being executed that order was foiled was nullified and his dutas his representatives were defeated.

And this was done by ‘murarer naidesikair’ this was done by Muraris, Murari the killer of Mura demon, His order carriers defeated and foiled the attempt of bringing Ajamil to hellish planet. So while all the reporting was done to Yamaraja, What did he have to say? Right! Question is clear? This is King Pariksit is asking for our benefit. Ok he is curious wants to know more. Ok Ajamil went back home what happened to capital of Yamaraja please tell? Srila Visvanatha Cakravarti Thakura says although the statements of the Yamadutas were fully upheld by Vedic principles, the statements of the Visnudutas were triumphant. This was confirmed by Yamaraja himself (now he will be doing that). Although the statements of the Yamadutas were fully upheld by Vedic principles they have spoken kind of truth, still the Visnudutas were triumphant. They were victorious, they had the upper hand.
“yamasya devasya na danda-bhangah kutascanarse sruta-purva asit”(S.B. 6.3.2)

And King Pariksit further states that the order of Yamaraja and they were defeated. They were foiled ‘kutascanarse sruta-purva’ we never ever heard such a thing, this never happened. First time ever we are hearing such an unprecedented news.

“etan mune vrscati loka-samsayam”(S.B. 6.3.2)

And this certainly has caused the doubt in my mind and certainly “loka-samsayam” lot of people must have similar doubt right now, they must be doubting, wondering.

“na hi tvad-anya iti me viniscitam”(S.B. 6.3.2)

And I personally don’t think anyone else competent to show some light on this matter. Clarify this issue no one other than you. O! Shuka Muni, could eradiate this doubt “vrscati loka-samsayam” no one else could do, only you. Hence, I am approaching you please clarify.
O great sage, never before has it been heard anywhere that an order of Yamaraja has been baffled. Therefore I think that people will have doubts about this that no one but you can eradicate. Since that is my firm conviction, kindly explain the reasons for these events.

sri-suka uvaca
“bhagavat-purusai rajan yamyah pratihatodyamah
patim vijnapayam asur yamam samyamani-patim”(S.B. 6.3.3)

Yes! Rajan my dear king ‘bhagavat-purusai rajan’ the purusah the people of Bhagavat the Supreme Personality of Godhead the four handed Vishnudutas ‘yamyah pratihatodyamah’ when Vishnudutah had defeated the people, the servant of Yamadutas, they went straight to ‘samyamani-patim’ Samyamani the capital of Yamaraja. As Amravati is capital of Indra, so samyamani-patim ‘pati’ the master of his capital and ‘patim’ also ‘patim’ has come twice. ‘patim’ is also master of so many living entities. So after reaching capital and approaching their ‘pati’ the master Yamaraja ‘vijnapayam asur’ they informed him this.

And next text number four “yamadutu ucuh” Yamadutas spoke like this, these questions they raised, question number one this is how they begin,

“kati santiha sastaro jiva-lokasya vai prabho
trai-vidhyam kurvatah karm phalabhivyakti-hetavah” (S.B. 6.3.4)

‘kati’ how many ‘santiha’ there are ‘sastaro’ the controllers. How many controllers are there? What’s going on? How many controllers are there? ‘jiva-lokasya vai prabho’ our prabhu our master ‘jiva-lokasya’ this plents where human beings reside. How many? How many controllers are there? ‘trai-vidhyam kurvatah karm’ and how many causes of the manifestation? ‘trai-vidhyam kurvatah karm’ the living entity is in ‘jivlokah’ in the human beings planet they perform activities as per sattva, rajo, tamo ‘trai-vidhyam kurvatah karm’ so the manifestation of the result, how many causes are there of that result. How many causes responsible for manifesting various results of activities performed under three modes of material nature? We will understand this better as we read the purport.

Srila Visvanatha Cakravarti Thakura says that the Yamadutas, the order carriers of Yamaraja, were so disappointed that they asked their master, almost in great anger, whether there were many masters other than him. Furthermore, because the Yamadutas had been defeated and their master could not protect them, they were inclined to say that there was no need to serve such a master. If a servant cannot carry out the orders of his master without being defeated, what is the use of serving such a powerless master? Who would like to serve? So they are seeing one master here they were thinking he was the one but does not look like, hence the question ‘kati’ how many are there? How many masters are there? They continued their reporting and presentation and questions.

<strong>“yadi syur bahavo loke sastaro danda-dharinah
kasya syatam na va kasya mrtyus camrtam eva va” (S.B. 6.3.5)

And if there are ‘yadi’ if there are ‘bahavo’ many ‘sastaro danda-dharinah’ the controllers and the persons responsible for taking decisions and punishing the culprit then ‘kasya syatam na va kasya mrtyus camrtam eva va’. Either more than one according to Yamadutas they think that will create lot of difficulties. You need only two or two parties so many in each party or just one in each party, then translation says it very clearly lets go for that. ‘If in this universe there are many rulers and justices who disagree about punishment and reward, their contradictory actions will neutralize each other’. Two judges are fighting with each other and their judgment may get neutralize and no one will be punished in the process or rewarded. That’s one scenario otherwise if there are contradictory acts failed to neutralize each other then everyone has to be both punished and rewarded. Like if there are two temple authorities and they are fighting over a bhakta one says, ”no no he should stay.” other one says, ”Out ! My way or the highway”. (You heard of that) My way or Highway. So if they are fighting if actions will neutralize each other of these two authorities then neither stay, no decision, neither stay nor leaving. But if their act fail to neutralize each other of the two ISKCON authorities then that bhakta will have to go and stay it’s quite confusion to understand it’s quite confusion.

So because the Yamadutas had been unsuccessful in carrying out the order of Yamaraja, they doubted whether Yamaraja actually had the power to punish the sinful. Although they had gone to arrest Ajamila, following Yamaraja’s order, they found themselves unsuccessful because of the order of some higher authority. Therefore they were unsure of whether there are many authorities or only one. If there are many authorities who gave different judgments, which could be contradictory, a person might be wrongly punished or wrongly rewarded, or he might be neither punished nor rewarded. According to our experience in the material world, a person punished in one court may appeal to another. Thus the same man may be either punished or rewarded according to different judgments. However, in the law of nature or the court of the Supreme Personality of Godhead there cannot be such contradictory judgments. The judges and their judgments must be perfect and free from contradictions. Actually the position of Yamaraja was very awkward in the case of Ajamila because the Yamadutas were right in attempting to arrest Ajamila, but the Visnudutas had baffled them. Although Yamaraja, under these circumstances, was accused by both the Visnudutas and the Yamadutas, he is perfect in administering justice because he is empowered by the Supreme Personality of Godhead. Therefore he will explain what his real position is and how everyone is controlled by the Supreme controller, the Personality of Godhead.

Even his judgment was right according to him but now he is going to explain that its “not just me, you know, there is some other than me and that was his decision so I am helpless”. And this will clarify the doubt of his servants. Because they always thought he was only one no one equal to him, no one above him. But now their boss, their master is going to reveal unto them about no..no that’s not the case! This was my decision but my boss intervened and Vishnudas were there and that is perfectly all right with me.

“kintu sastr-bahutve syad bahunam iha karminam
sastrtvam upacaro hi yatha mandala-vartinam”(S.B. 6.3.6)

So Yamadutas they are thinking fine there could be more than one judge, different judges but there should be one judge above all the different judges. They are thinking that would be appropriate. ‘mandala-vartinam’ since there are many different karmis, or workers, there may be different judges or rulers to give them justice, but as one central emperor controls different departmental rulers, there must be one supreme controller to guide all the judges. And there is one which they don’t know or they thought they knew they were thinking that was Yamaraja but that’s not the case. Yamaraja is going to correct them. Yes! Yes! Such is the arrangement. There are so many controllers I am just one of them and there is one supreme above all of us.

Prabhupada writes, in governmental management there may be departmental officials to give justice to different persons, but the law must be one, and that central law must control everyone. Yamadutas could not imagine that two judges would give two different verdicts in the same case, and therefore they wanted to know who the central judge is. Yamadutas were certain that Ajamila was a most sinful man, but although Yamaraja wanted to punish him, the Visnudutas excused him. This was a puzzling situation that the Yamadutas wanted Yamaraja to clarify.

“atas tvam eko bhutanam sesvaranam adhisvarah
sasta danda-dharo nrnam subhasubha-vivecanah” (S.B. 6.3.7)

So Yamadutas say we always thought ‘atas tvam eko bhutanam sesvaranam adhisvarah’ you are the only one ‘bhutanam sesvaranam adhisvarah’ of all living entities you are the only controller. ‘sasta danda-dharo’ – you have a danda, you have a rod meant for punishment and you are ‘subhasubha-vivecanah’ of all human beings ‘subhah’ pious ‘asubha’ impious activities you would take into consideration and discriminate and come to the judgment. And we thought that was you. You are only one ‘tvam eko bhutanam sesvaranam adhisvarah’. But so that was our understanding, we assumed that. But now they say

“tasya te vihito dando na loke vartatedhuna
caturbhir adbhutaih siddhair ajna te vipralambhita” (S.B. 6.3.8)

But from what we experienced today is something different, we were convinced that you are the one but now your orders ordained by you, some directions, some assignment ‘O..go bring that person to me’. ‘na loke vartatedhuna’ that doesn’t work anymore. Your order is not final; this is our experience, firsthand experience. We were just there and someone else came, sounded like they had came from another authority higher authority. So your orders are not final anymore. They are being foiled and defeated. And they say this was done we saw ‘caturbhir adbhutaih siddhair’ four persons came they were ‘adbhutaih’ they were amazing ‘siddhair’ they seem perfect personalities and they had another order contrary to yours and they surpassed ‘vipralambhita’. They surpassed your order and so we have come to conclusion that your rule doesn’t work anymore. And they further state couple of things before they give floor to Yamaraja to speak.

“niyamanam tavadesad asmabhir yatana-grhan
vyamocayan patakinam chittva pasan prasahya te” (S.B. 6.3.9)

‘niyamanam’ we are just bringing him to you this Ajamil and this was ‘tavadesad’ your order. We were bringing him into ‘yatana-grhan’ the torture chamber; we were bringing him to the capital samyamani and bringing him to the torture chamber. But ‘vyamocayan’ but they liberated this ‘patakinam’ this sinful person. As we had tied him with the rope, these ‘chaturbhih’, ‘adbhutaih’, ‘siddhaih’ those four persons came they were amazing, effulgence, powerful, authoritative and you know they just cut the rope ‘chittva’ they just cut the ropes ‘prasahya’ by force and we were helpless. We could do nothing we just had to come empty handed, leaving that most sinful wretched person behind. And now what they really are interested to know is this. ‘tan’ they are only thinking all the way to Yamaraja’s abode and while being there and they are only thinking and only thinking of the four persons. They couldn’t get them off out of their head and mind. Although they were out of sight they were on their mind, in their mind stuck. They looked very beautiful, powerful and

“tams te veditum icchamo yadi no manyase ksamam
narayanety abhihite ma bhair ity ayayur drutam” (S.B. 6.3.10)

So ‘veditum icchamo’ it is our desire to know. You want to know about them. ‘yadi no manyase ksamam’ and if you think we are competent or qualified, deserving candidates to know about these matters then only, of course its upto you. If you think we are fit and appropriate that we know this then please explain about those people. They wanted to say about those people what they did was. ‘narayanety abhihite’ as this person Ajamil he said Narayana..Narayana…Narayana, they came ‘ayayur drutam’ instantly they arrived.

As soon as this Ajamil said,“Narayana..Narayana..” they were there. ‘drutam’ they did not lose up a second. And upon their arrival they took the side of Ajamil and they said, “Do not be afraid! Do not be afraid! No fear we are here. Don’t be afraid” ‘Ma bhayshtah ma shudhad ma bhaya eti’ They were comforting him and they said, “Don’t be afraid. Do not fear”. So we want to know about these people and other matters that we have concerned and confused!. The order carriers of Yamaraja, being very much aggrieved because of their defeat by the four Visnudutas, wanted to bring them before Yamaraja and, if possible, punish them. Otherwise they desired to commit suicide (Maharaj laughs and says Prabhupada writing..) they were desiring to commit suicide. Before pursuing either course, however they wanted to know about the Visnudutas from Yamaraja, who is also omniscient. Yamaraja is all knower so he wanted to know this, so if he is not satisfied we are going to commit suicide. If its not explained to us or we are going to resign. Here is our letter of resignation, we resign here we find another master, job, the powerful one whose order we could follow and execute.

<strong>sri-badarayanir uvaca
“iti devah sa aprstah praja-samyamano yamah
pritah sva-dutan pratyaha smaran padambujam hareh” (S.B. 6.3.11)

Sukhdev Goswami is making comment ‘iti’ – like this ‘ aprstah’ – questioned when he was questioned ‘praja-samyamano yamah’ Yamaraja master of Samyamani when he was questioned like this ‘pritah’ he seemed very pleased ‘sva-dutan’ with his own dutas, his representatives, his order carriers he seemed very pleased with them and ‘pratyaha’ he spoke. He is now about to give the reply and he is replying how ‘smaran padambujam hareh’ Yamaraja their boss is not surprised or furious. ‘Eh! What? This happened? OK! Let’s go, I will also join you, I’m very much disturbed with these developments. My order is not final anymore someone else interfered’. So this wasn’t the response, he was not angry. That was their idea or their expectations. Yamadutas are expecting that when Yamaraja listens to this he will finally understand what we are talking about. He is going to be furious, he is going to take some action and he is going to back us up. But nothing of this sort instead they see smile on his face. He is smiling he is happy pleased with all this reporting and not only that he gets into some hey..What are you? What are you doing? He immediately gets into the, he is remembering someone, praying to somebody, his mood changes.
He goes internal his feelings and Sukadeva Gosvami says ‘smaran padambujam hareh’ while remembering the lotus feet of Hari, Yamaraj now wants to reply. Not just whimsically or first of all now is important task so it had to be accompanied by prayers and remembrance of Lord so that the judgments and his word would be full of truth, full of knowledge, he wants to connect with the source of knowledge and then he is now.

“paro mad-anyo jagatas tasthusas ca otam protam patavad yatra visvam
yad-amsato sya sthiti-janma-nasa nasy otavad yasya vase ca lokah” (S.B. 6.3.12)

As soon as he begins to speak first thing Yamaraja says admits, “Yes..Yes ! I would like to make it very clear in my opening dialogue”. ‘paro mad-anyo jagatas’ Yes yes there is someone ‘anyo’ is another one above me, yes such person exists you had some doubt about this but I want to confirm, yes there is someone above me and He is all pervading, all powerful, He is everywhere filling up this universe. ‘otam protam pat’ Yamaraj says like in cloth there are some threads going this way ‘otam’, some threads are going that way ‘protam’. So threads are everywhere some this way that way throughout the cloth, there is thread. So using this example, my Lord my boss someone above me He is ‘otam protam’ like that, that is His position.

‘yad-amsato sya sthiti-janma-nasa’ and just His partial expansions they undertake big big tasks like creation of this entire cosmic manifestation ‘Sthiti, Janma, Nasa’ the creation, maintenance and destruction is just handled by His expansion. He doesn’t even take part in this. He is that powerful personality. And ‘nasy otavad yasya vase ca lokah’ like a big powerful bull or oxen is controlled by pulling ‘nasy’ rope through nostrils, the plough-man could easily control the bulls just handling the rope. Likewise, ‘yasya vase ca lokah’ all the planets and their controllers like we have this rope in our nose and ropes are in His hands, He is the boss and we are just pets, like oxen that is just to turn this way turn that way.
Yamdutas suspects there was a ruler even above the Yamaraja, to eradicate their doubts Yamaraja immediately replied, “Yes! There is one supreme controller above everything”. Yamaraja is in charge of some of living entities namely human beings but animals who also move are not under the control not under his control. Only human beings have consciousness of right or wrong. And among them only those who perform sinful activities come under the control of Yamaraja. Therefore although Yamaraja is a controller, he is only the departmental controller of few living entities. There are other demigods who control many other departments. But above them is one Supreme controller Krishna. ‘isvarah paramah krsnah sac-cid-ananda-vigrahah anadir adir govindah sarva-karana-karanam’ (Bs 5.1) The Supreme controller is Krishna and Prabhupada is quoting Bhagvad-Gita- ‘mattah parataram nanyat kincid asti dhananjaya’ (B.G. 7.7) no one superior no one equal and like that.

‘aham mahendro’ ‘aham’ he is giving whole list, myself, ‘mahendro’ there is Indra, ‘nirrtih’ name of demigod, ‘Varuna’ controller of water, ‘pracetah’, ‘somo’ – moon ‘agnih’ that’s fire ‘isah’ – Shiva ‘pavanah’ – incharge of air [Pavan Pavansut Hanuman], ‘virincih’ – Brahma, ‘aditya’

“aham mahendro nirrtih pracetah somo gnir isah pavano virincih
aditya-visve vasavo tha sadhya marud-gana rudra-ganah sasiddhah
anye ca ye visva-srjo maresa bhrgv-adayo sprsta-rajas-tamaskah
yasyehitam na viduh sprsta-mayah sattva-pradhana api kim tato nye” (S.B. 6.3.14-15)

He is giving whole big list but not complete of course. Complete list would have 33 crores, 330 millions demigods. He is saying all of us and that ‘na viduh sprsta-mayah’ we just don’t know Him fully well. He says some of us ‘sattva-pradhana’, some of us demigods are predominantly in mode of goodness but there are ‘upadevas’ the sub-demigods and there are other upadevas. And we have difficulty understanding Him. ‘api kim tato nye’ then what to speak of others? Even ‘sattva-pradhana’ like myself and several others have difficulty understanding. We cannot understand ‘na viduh’. His activities we cannot understand we just get bewildered and then we just don’t know Him fully well. ‘yasyantam na viduh surasura-gana devaya tasmai namah’ (SB 12.13.1).

And at end of Bhagvatam says, that Lord who is glorified ‘yam brahma varunendra-rudra-marutah stunvanti divyaih stavair’ (SB 12.13.1) that Lord who is glorified by Brahma, Varun, Indra, Rudra, Marut ‘stunvanti’ they praise Him ‘stunvanti divyaih stavair’ –like uttamsloka the choicest poetry, Mantras, Stutis, they employ they use to glorify the Lord ‘gayanti yam sama-gah’ and then there so many sastras ‘vedaih sanga kramopanisadair gayanti yam sama-gah’ and all the vedas, puranas, Upanishad they all ‘gayanti’ they are singing the glories of the Lord, chanting the glories of the Lord this is second thing. Third thing is ‘dhyanavasthita-tad-gatena manasa pasyanti yam yogino’ and Lord is glorified by the demigods, Lord is glorified throughout all scriptures and that Lord whom yogis are trying to capture within their heart or meditate upon Him within their hearts. ‘dhyanavasthita-tad-gatena manasa pasyanti yam yogino’ ‘manasa pasyanti yam’ with their minds ‘pasyanti’ visualize or with the transcendental vision they see Him within the heart. So that Lord ‘yasyantam na viduh’ this kind of Lord His ‘antam’ His end is not known to anybody that is why He is known as ‘Ananta anantsesa’ He is unlimited. ‘yasyantam na viduh’ Who do not know? ‘surasura-gana’. Of course! Demons do not know but even demigods do not know. ‘surasura-gana na jananti na viduh’ they do not know so same thing has being stated here by Yamaraja that we know Him something, somewhat but we don’t know Him fully and we are ‘sattva-pradhana’ and this is then what to speak of so many others, other demigods, what to speak of human beings and what to speak of Germans, Europeans and all those people in Los Vegas (Laughter).

Even those in mode of Goodness like many demigods and great rishis described in these verses cannot understand activities of Supreme personality of Godhead. There Prabhupada further clarifies in the purport. Prabhupada is also quoting Bhagvatam verse, “Oh! King!” Yudhisthira Maharaj stated by Bhismadeva to Yudhisthira Maharaj in first canto. “O! King, no one can know the plan of the Lord Sri Krishna. Even though great philosophers inquire an inquire exhaustively, they are bewildered.” (S.B. 1.9.16) and like that. And the next

“yam vai na gobhir manasasubhir va hrda gira vasu-bhrto vicaksate
atmanam antar-hrdi santam atmanam caksur yathaivakrtayas tatah param” (S.B. 6.3.16)

Translation -As the different limbs of the body cannot see the eyes, the living entities cannot see the Supreme Lord, who is situated as the Supersoul in everyone’s heart. Not by the senses, by the mind, by the life air, by thoughts within the heart, or by the vibration of words can the living entities ascertain the real situation of the Supreme Lord.

Purport – Prabhupada writes, although the different parts of the body do not have the power to see the eyes, the eyes direct the movements of the body’s different parts. The legs move forward because the eyes see what is in front of them, and the hand touches because the eyes see touchable entities. Similarly, every living being acts according to the direction of the Supersoul, who is situated within the heart. Eyes are directing all the wondering all the wondering of different limbs and body. Hand is working, feet are working because eyes are directing, eyes are seeing. So likewise living entities are like the limbs and Lord is like the eyes. So Lord shows then living entity moves makes move. So controlled like that.

“tasyatma-tantrasya harer adhisituh parasya mayadhipater mahatmanah
prayena duta iha vai manoharas caranti tad-rupa-guna-svabhava” (S.B. 6.3.17)

So now after mentioning that Lord, Yamaraja wants to say something about the Vishnudutas because that was there…it was very much bothering and they wanted to know about those. So those Vishnudutas so Yamaraja says :

‘tasyatma-tantrasya harer adhisituh parasya mayadhipater mahatmanah’

“First of all you know their boss, Vishnudutas’ boss is just ‘atma-tantrasya’ He is just independent and no one above Him and it is self sufficient and fully independent and He has powers ‘mayadhipater’ He is adhipati of maya whole cosmic creation and like that ‘harer adhisituh’. He is just controller of Master of everything. He is master of illusionary energy. He is ‘mahatmanah’, He is supersoul ‘mahatmanah’. This is called ‘mahatmanah’, ‘Mahatma’ is living entity but here ‘mahatmanah’ is supersoul and you know this Vishnudutas that you enquired about. They are His dutas, they are His people, they are His representatives so certainly they are also independently powerful and ‘prayena duta iha vai manoharas’ they are very beautiful. My Lord is beautiful so they are also beautiful. Like father like son. If parents are beautiful then children are also beautiful. So my Lord is beautiful so His servants are beautiful but you are not so beautiful..look at in mirror you are not beautiful but ‘caranti’ and they are always wondering Vishnudutas are always wondering and they are empowered by such a Lord Supreme controller independently powerful. Lord has empowered them so His powers are also in them. But you are my representatives but I could invest as much power as I have. My powers in another word are limited. Do you understand now? My dear children.

He addressed them as Putra- so children do you understand? So Vishnudutas, Vishnu is their boss and I just described Him ‘yasyehitam na viduh’ there is no beginning, end and even I can’t understand Him fully. So they are His servants His representatives and you are my, I’m limited. I have limited powers so only that much power I could invest in you. And my Lord is ‘rupa-guna-svabhavah’ Lord has form, qualities and activities. Yaa! He is not impersonal He has personality. Yamaraja describing the Supreme Personality of Godhead, the Supreme controller. But the order carriers of Yamaraja were very eager to know about the vishnudutas who had defeated them in their counter with Ajamil.

Yamaraja therefore stated that Visnudutas resemble the Supreme Personality of Godhead in their bodily features, transcendental qualities and nature. They resemble because Lord has form, Lord has quality, personality and beauty. So they are resembled ‘tad-rupa’ like He has like Lord has likewise His representatives almost has similar qualities, beauty, personality and power. Yamaraja therefore stated that Visnudutas resemble the Supreme Personality of Godhead in their bodily features, transcendental qualities and nature. In other words, the Visnudutas, or Vaisnavas, are almost as qualified as the Supreme Lord. Yamaraja informed the Yamadutas that the Visnudutas are no less powerful than Lord Visnu. Since Visnu is above Yamaraja, the Visnudutas are above the Yamadutas. Persons protected by the Visnudutas, therefore, cannot be touched by the Yamadutas.

“bhutani visnoh sura-pujitani durdarsa-lingani mahadbhutani
raksanti tad-bhaktimatah parebhyo mattas ca martyan atha sarvatas ca”(S.B. 6.3.18)

Translation: The order carriers of Lord Visnu, who are worshiped even by the demigods, possess wonderful bodily features exactly like those of Visnu and are very rarely seen. The Visnudutas protect the devotees of the Lord from the hands of enemies, from envious persons and even from my jurisdiction, as well as from natural disturbances. Yamaraja is concluding. Prabhupada writes in purport Yamaraja has specifically described the qualities of the Visnudutas to convince his own servants not to be envious of them. Yamaraja warned the Yamadutas that the Visnudutas are worshiped with respectful obeisance’s by the demigods and are always alert to protect the devotees of the Lord from the hands of enemies, from natural disturbances and from all dangerous conditions in this material world. Sometimes the members of the International Society for Krishna Consciousness are afraid of the impending danger of world war. During Prabhupada’s time such was situation there (Maharaj says I know in Narsingh shetra devotees were making bombproof shelter in Germany. So I was told I was visiting soon after they attempted that). So there such a scare was there, the world was scared and so were the devotees. So they would bring this up to Prabhupada, their concerned. So this purport must have written around that time, so it’s just including devotees were afraid of impeding danger of world war and ask what would happen to them if war should occur? Prabhupada replied in all kinds of danger, they should be confident of their protection by the Visnudutas or the Supreme Personality of Godhead, as confirmed in Bhagavad-gita ‘kaunteya pratijanihi na me bhaktah pranashyati'(B.G. 9.31). If you recite this many times you will be convinced that His devotees never perish. Material danger is not meant for devotees, this is also confirmed in Srimad-Bhagavatam. ‘Padam padam yad vipadam na tesam’ (S.B. 10.14.58) in this material world there are dangers at every step, but they are not meant for devotees who have fully surrendered unto the lotus feet of the Lord. The pure devotees of Lord Visnu may rest assured that Lord’s protection, and as long as they are in this material world they should fully engage in devotional service by preaching the cult of Caitanya Mahaprabhu and Lord Krishna, namely the Hare Krishna movement of Krishna consciousness. So not to worry about the war just stay busy preaching the cult of Caitanya Mahaprabhu and Lord Krishna. This is text no. 18th of Chapter 3, 6.3.18 and this is our today’s last verse, this morning last verse. ‘Dharmam’ and first part Prabhupada quoted this word hundreds and hundreds of time. As you hear his lecture tapes you will hear ‘dharmam tu saksad bhagavat-pranitam’ there are three more lines but this verse this part he had always quoted most

“dharmam tu saksad bhagavat-pranitam na vai vidur rsayo napi devah
na siddha-mukhya asura manusyah kuto nu vidyadhara-caranadayah” (S.B. 6.3.19)

Real religious principles are enacted by Supreme Personality of Godhead that’s the meaning of this first line. ‘dharmam tu saksad bhagavat-pranitam’ that again real religious principles are enacted by Supreme Personality of Godhead. So much manufacturing goes in this world, so many religions has come into existence. So many religious principles so called religious principles which most of them just concoction just mere speculation and like that. So to defeat all these attempts and condemn them Prabhupada always quote this verse. No no! Religion cannot be manmade or some organization made it has to be God made and God enacted. ‘dharmam tu saksad bhagavat-pranitam’ that was his mantra.

‘dharmam tu saksad bhagavat-pranitam’ Lord is behind religion. The religion- dharma is creation of Lord and not concoction of some human being or demigod or no one else. Just one person and that’s Lord who is creator, enactor, designer of Dharma. The whole Bhagvad-Gita is dharma, given by Lord. The first word of Bhagvad- Gita is what? ‘Dharma’. The first word of Bhagvad-Gita is Dharma. First Chapter first text

<strong>’dharma-ksetre kuru-ksetre samaveta yuyutsavah mamakah pandavas caiva kim akurvata sanjaya” (B.G. 1.1)

The first word is Dharma and last word is 18th Chapter text number 78, is that 78? Last word is..Hurry up! Hurry up! Prabhupada would ask for references the disciple would quickly…..’mama’ Ok! So first word is ‘Dharma’, last word is ‘mama’. ‘mama’ means mine. So this whole Bhagvad-Gita is my Dharma. Given by me ‘Dharma mama..mama dharma’ whole thing is ‘mama dharma’. Gita is ‘Dharma’ the laws of Lord. Prabhupada defines ‘Dharma’ is laws of Lord, this is Bhagvad-Gita. ‘mama-dharma’ ‘Dharmam tu saksad bhagavat-pranitam’.

Translation – Real religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great rishis who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyadharas and Caranas. So Lord has all these parties no they can’t they can’t enact the religious principle, they can’t create. No demigod, no siddas, no vidyadharas, no human being also ‘manusyah asura siddha munyah devah rushyah’ na na you have to add na before everybody it is already there (repeat). ‘na siddha na asurah na manusyah’ they cannot. Only ‘dharmam tu saksad bhagavat-pranitam’ that’s all. Only Him is competent, Dharma is already there, you don’t have to create another one. Why take trouble? Why duplicate?

Purport: When challenged by the Visnudutas to describe the principles of religion, the Yamadutas said, veda-pranihito dharmah: the religious principles are the principles enacted in the Vedic literature. They did not know, however, that the Vedic literature contains ritualistic ceremonies that are not transcendental, but are meant to keep peace and order among materialistic persons in the material world.

So what they had said was correct but that ritualistic ceremony mentioned in Vedas and Prabhupada says they are not transcendental ritualistic ideas, proposals are not transcendental but still they had function/role to play in materialistic society to keep the society peaceful those things are emplaced. Real religious principles are nistraigunya, above the three modes of material nature, or transcendental. The Yamadutas did not know these transcendental religious principles, and therefore when prevented from arresting Ajamila they were surprised. Materialistic persons who attach all their faith to the Vedic rituals are described in Bhagavad-gita (2.42), where in Krishna says, ‘veda-vada-ratah partha nanyad astiti vadinah’ the supposed followers of the Vedas say that there is nothing beyond the Vedic ceremonies. Indeed, there is a group of men in India who are very fond of the Vedic rituals, not understanding the meaning of these rituals, which are intended to elevate one gradually to the transcendental platform of knowing Krishna ‘vedais ca sarvair aham eva vedyah'(B.G. 15.15). Those who do not know this principle but who simply attach their faith to the Vedic rituals are called veda-vada-ratah.

Here in it is stated that the real religious principle is that which is given by the Supreme Personality of Godhead. That principle is stated in Bhagavad-gita. ‘Sarva-dharman parityajya mam ekam saranam vraja’ (not vrajaa..vraja). There are three ways you could say vraj, vraja, vrajaa. Some words are without ‘a’ ‘halant’, some are with a and some are with two ‘a’s. ‘rajan’ when you say ‘rajan’ there is no ‘a’. When you spell ‘rajan’ means king..O! king! ‘rajan’ it is without ‘a’ like that devotees also word ‘Rama’ they two ways ‘Hare Ram’ [correct pronunciation as far as our another project] so ‘mam ekam saranam vraja’ (not vraj). One should give up all other duties and surrender unto the lotus feet of Krishna. That is the real religious principle everyone should follow. Even though one follows Vedic scriptures, one may not know this transcendental principle, for it is not known to everyone. To say nothing of human beings, even the demigods in the upper planetary systems are unaware of it. This transcendental religious principle must be understood from the Supreme Personality of Godhead directly or from His special representative, as stated in the next verses.
And that will be stated at 11 o’ clock. So we are halfway through this 3rd chapter of 6th canto and Yamaraja will continue his pravachan, his talk, his dialogue, his conversation with his dutas and he is authority big authority he is. He is one of those twelve persons they know everything. So we will hear rest of the presentation by Yamaraja this mid-day.