The following is a class given by His Holiness Jayapataka Swami Maharaja on December 15th, 1981 in Bombay, India.
The class begins with a reading from the Srimad-Bhagvatam Canto 1, Chapter 15, Text 34. This class was recording on the disappearance day of Srila Bhaktisiddhanta Sarasvati Thakura Maharaja.
Translation with Repetition:
The Supreme unborn
Devotees: The Supreme unborn
Jayapataka Swami: Lord Sri Krishna
Devotees: Lord Sri Krishna
Jayapataka Swami: caused the members of the Yadu Dynasty
Devotees: caused the members of the Yadu Dynasty
Jayapataka Swami: to relinquish their bodies
Devotees: to relinquish their bodies
Jayapataka Swami: and thus He relieved
Devotees: and thus He relieved
Jayapataka Swami: the burden of the world
Devotees: the burden of the world
Jayapataka Swami: This action was like
Devotees: This action was like
Jayapataka Swami: picking out a thorn
Devotees: picking out a thorn
Jayapataka Swami: with a thorn
Devotees: with a thorn
Jayapataka Swami: though both are the same
Devotees: though both are the same
Jayapataka Swami: to the controller
Devotees: to the controller
Purport by His Divine Grace, Srila A.C. Bhaktivedanta Swami Prabhupada:
Srila Visvanatha Cakravarti Thakura suggests that the rsis like Saunaka and others who were hearing Srimad-Bhagavatam from Suta Gosvami at Naimisaranya were not happy to hear about the Yadus’ dying in the madness of intoxication. To give them relief from this mental agony, Suta Gosvami assured them that the Lord caused the members of the Yadu dynasty to relinquish their bodies by which they had to take away the burden of the world. The Lord and His eternal associates appeared on earth to help the administrative demigods in eradicating the burden of the world. He therefore called for some of the confidential demigods to appear in the Yadu family and serve Him in His great mission. After the mission was fulfilled, the demigods, by the will of the Lord, relinquished their corporeal bodies by fighting amongst themselves in the madness of intoxication. The demigods are accustomed to drinking the soma-rasa beverage, and therefore the drinking of wine and intoxication are not unknown to them. Sometimes they were put into trouble for indulging in intoxication. Once the sons of Kuvera fell in the wrath of Narada for being intoxicated, but afterwards they regained their original forms by the grace of the Lord Sri Krsna. We shall find this story in the Tenth Canto. For the Supreme Lord, both the asuras and the demigods are equal, but the demigods are obedient to the Lord, whereas the asuras are not. Therefore, the example of picking out a thorn by another thorn is quite befitting. One thorn, which causes pinpricks on the leg of the Lord, is certainly disturbing to the Lord, and the other thorn, which takes out the disturbing elements, certainly gives service to the Lord. So though every living being is a part and parcel of the Lord, still one who is a pinprick to the Lord is called an asura, and one who is a voluntary servitor of the Lord is called a devata, or demigod. In the material world the devatas and asuras are always contending, and the devatas are always saved from the hands of the asuras by the Lord. Both of them are under the control of the Lord. The world is full of two kinds of living beings, and the Lord's mission is always to protect the devatas and destroy the asuras. Whenever there is such a need in the world… whenever there is such a need in the world, and to do good to both of them.
Thus end the Purport of Text thirty-four, Chapter 15, Canto 1 by His Divine Grace, Srila A.C. Bhaktivedanta Swami Prabhupada.
Today on the auspicious occasion of the disappearance festival of His Divine Grace, Srila Bhaktisiddhanta Sarasvati Gosvami, this sloka from the Srimad-Bhagavatam successfully illuminates us to how the coming and going of great devotees is all under the control of Lord Sri Krishna, Himself. That no one should lament for the disappearance of a great Vaisnava on any kind of material score. That “Now they are finished.” Or, “They are dead.” Like that. A Vaisnava never dies.
Rather, the Lord has some other task for them, or the present period of their pastime has reached a climax and the Lord has desired to call them back; therefore, for the Lord’s own purpose and His own sweet will, He winds up the visible activites of a devotee in this world. That is not a source of misery. Actually that is a source of rejoicing because that is another example of the perfection of devotional service, that by performing devotional service, at the end of life, one again regains his eternal position in the association with the Supreme Personality of Godhead, Lord Sri Krishna. That is just a sign of victory. However, for those devotees who are yet remaining in this world, it is still a matter of regret because they’re not getting the association such great souls, and being bereft of such association or having… like… unfortunate souls like us who have never had the association, having missed that opportunity, that is a source of separation, or a source of uh, unfulfillment to uh… to us, who are left here in this material world without getting such association and being deprived of such association of pure Vaisnavas, by whose glance by whose remembrance and by whose dar… uh, by whose mercy one’s given pure devotional serivce, and is immediately transferred to the transcedental plane.
So, Bha… Srila Prabhupada, Bhaktivedanta Swami, he would uh, tell us that there’s no reason for lamenting on the disappearance day. Disappearance, appearance: they’re all the same for the Vaisnava. Coming from the spiriutal… coming into the world to distribute the glory of the Lord, or leaving from the world to return back to the shelter of the Lord, everything is glorious. Still, disappearance brings with it the separation that, “Now we are no longer having that association of that great Vaisnava.” Except by his remembrance and by his glorification, but in a physical sense we are not able to percieve his presense, therefore that is something which leaves us empty. That is technically known as virohi (editor’s note: the word viraha is intended)
So, actually Bhaktisiddhanta Sarasvati Thakura, he was as… he was a great revolutionary in the spiritual science. He was… of course, from his very birth, he was especially a nitya-siddha devotee that was sent. An actual ray of Visnu, sent by Krishna to answer the prayer of Bhaktivinoda Thakura, and his uh, pure Vaisnavi wife. They had prayed that Visnu would send a ray, or a pure empowered nitya-siddha devotee into their family to carry on the message of Sri Caitanya Mahaprabhu in its pure form. So, especially in those days, and the people were rather learned, at the same time, after Bhaktivinoda Thakura had more or less reestablished Vaisnava philosophy and way of life into a status of respectability and uh, still within the Vaisnava community, there were many anomolies.
One of the principle anomolies was that people were outwardly putting on different type of shows of being very renounced, or of being very Krishna conscious, yet at the same time, because of subtle mistakes in the attitude, they were actually completely missing the point, and they were becoming mislead by sahajiya or Mayavadi philosophy, as the case may be.
They were becoming overwhelmed by different types of weeds or agacchas, that Lord Caitanya Mahaprabhu revealed in the Caitanya-Caritamrta, Sanatana uh, rather Rupa Gosvami siksa. So, one of the very beautiful poems that Srila Prabhupada often referred to, which was written by Srila Bhaktisiddhanta Sarasvati Thakura was “Dusta Mana, Tumi Kisera Vaisnava?” That, uh “Materialistic mind, what type of devotee are you?” It’s not very long. It’s about nineteen verses, but…
Jaya Sri Sri Rasabihariji, Ki,
Jayapataka Swami: This poem can, in one sence give us an insight into some of the special moods of Bhaktisiddhanta Sarasvati Thakura. So, I’d already completed a translation and a commentary of this which is being edited right now, but I don’t have the copy, so I just have to more or less, pick out some high points and just, in a spontaneous way, translate it.
dusta mana! tumi kiser vaisnava?
pratisthar tare, nirjaner ghare,
tava 'hari nama' kevala 'kaitava'
So, he’s addressing that, “Oh, you materialistic mind! What type of devotee are you? You actually, being overwhelmed by the desire for nija… for your own fame and prestige, pratistha, your own position, your own prominence in the society of Vaisnavas and your own position, therefore, you are going away from the society of devotees. You are going into some type of a independent or solitary room, or place. You are making your own independent program and uh, actually you’re so-called uh, sankirtana preaching, or your so-called independent program is simply cheating because of your actual inner desire simply for your own position and not based on pure devotion.”
jader pratistha, sukarer vistha,
jano na ki taha 'mayar vaibhava'
kanaka kamini, divasa-yamini,
bhaviya ki kaja, anitya se saba
That, “Any type of prominence which is visible in this material world, to desire that is like desiring to eat the stool of pigs. Don’t you know that anything visible in this material world that we can desire, that is simply an expansion of materialistic illusory energy? Wealth and uh, women, for… day and night, meditating on these things, what is the use? Everything is temporary.”
tomar kanaka, bhoger janaka,
kanaker dvare sevaho 'madhava'
So, “If you have some wealth, so that wealth should not be used for sense gratification, but simply used in the service of Madhava.
kaminir kama, nahe tava dhama,
tahar-malika kevala 'yadava'
If you have any type of desire for sense gratification, or for beautiful women, then actually, you should know that all those desire should simply be rather transferred and engaged in the service of Yadava. They should be simply given to Yadava, to Krishna. He is the only resivior of pure love, pure lusty desires.”
na pela 'ravana' yujhiya 'raghava'
vaisnavi pratistha, tate koro nistha,
taha na bhajile labhibe raurava
“If you become under the desire for any type of materialistic position, then that is simply the cause of material death. Because Ravana… Ravana, he desired like that, but he didn’t achieve that goal. Instead, he was simply killed by Ramacandra, ki
Jayapataka Swami: To desire to be a Vaisnava, the servant of the servant of the devotees, that is real position. That is real achievement. For that, you should be very steady. If you don’t worship the devotees and try to be the servant of the servant of Krishna, then for all type of show of devotion, all you will get is Raurava, or one of the hellish existances… the Raurava hell.
So, here, Bhaktisiddhanta Sarasvati Thakura has taken us to differnet… because different people have different motivations. Basic thing is that material position. So, Mahaprabhu, He described material position as three things: Na janam… na dhanam, na janam, na sundarim — Desire for wealth, desire for followers and desire for beautiful women or sense gratification. These are the three main motivations. So, for any of these three things, one may desire to perform some type of nirjana-bhajana.
Nirjana-bhajana means that… that doesn’t only mean going and imitating Haridas Thakura and chanting three lakhs a day, but in the sankirtana movement of Caitanya Mahaprabhu, one person cannot do sankirtana. It requires a joint effort of so many people. Just like Srila Prabhupada said that, “One person can’t do kirtan. You need a khol, kartal, everything, like that. ISKCON movement is a joint movement of so many people. It is a combined effort. One person cannot make the worldwide preaching. He has to make so many devotee, then from there only it can go on. Then it is possible.
So, either one goes solitarily and does his japa like Hari nam… or like Haridasa Thakura, or one in any way or form leaves that mainstream of the service of Lord Caitanya Mahaprabhu and goes off on some independent uh, mood for the inner desire not of actually pleasing the spiritual master, not because its necessary to expand the service, but actually because he feels pinched in some way, not enough followers, not enough position in terms of followers, or sense gratification, whatever, or in terms of monitary independence. We see every… every time some grhasthas, they’re going outside because, “I don’t get enough money and the temple. It’s not out…” but even they have a room and everything they want, they go out and get a car. They get a tv set, this that. Sometimes you find that they get… That’s dhanam.
Or, sometimes people leave. They’ll want to have some illicit sex, so they leave the movement. Sometimes people, they leave the movement because they have some desire to have some followers. They go and set up some independent asrama, or independent movement, but they have to keep the show of being a Vaisnava, otherwise, it becomes very degrading. People will simply criticize. So some of them, they just leave and they don’t care. Other people, they keep on the show of being a Vaisnava, but inside, they’ve got other desires which are agitating their mind.
This thing, dusta mind, materialistic mind is being agitated by these things. Bhaktisiddhanta is praying that, “Mind don’t be agitated by these things. Don’t be affected. These are very dangerous enemies. The real thing to simply desire is be the servant of the servant of the servant of the servant of the Vaisnavas. Nothing else. That is the only position you want, mind. Don’t desire anything else. Don’t be mislead by any other desire. Be always on the watchout because if you serve any other desire than that pure desire to be the devotee of the devotee of the devotee of the Lord, it will simply lead you to hell. Even if you put on a show of being a Vaisnava, it doesn’t make any differnce. You’ll be lead to hell.
So, then Bhaktisiddhanta goes on to say:
koro keno tabe tahar gaurava
vaisnaver pache, pratisthasa ache,
ta'te kabhu nahe 'anitya-vaibhava'
So, then, this is the next stage. He’s saying, harijana-dvesa, to become envious of the devotees of Krishna. This is one of the miserable results of having desire for pratistha, for position, kamaka kamini jana, followers, wealth and sense gratification: Any one or all. “Why do you glorify… why do you glorify this envious quality against the Vaisnavas? Why do you think that that is anything glorifiable? koro keno tabe tahar gaurava. You should know that behind the Vaisnavas, there is a real position, a real desire for pratistha which is bona fide, and in that, there is no… there is no type of materialistic tinge. In other words, a pure devotee does desire to have Krishna’s mercy established all over the world. And for that, he’s willing to do whatever it takes.
Just like Bhaktisiddhanta Sarasvati Thakura, he accepted vyasa-puja on a raised seat with flowers and so many things which was not always done by everyone, and he said that, uh, “This is actually the humility. Because I have to accept as a Vaisnava, as a guru on behalf of Vyasadeva.” But that is a different thing. A pure devotee is actually desiring to expand the glories of the Lord. He may sometime accept certain things in the service of the Lord, or may sometimes do something. But actually, as Prabhupada said, bhava-grahi janardana.
Janardana, He takes the inner mood of the devotee. If that pure mood for preaching is actually the motivation, it may appear, “Oh,” that “Hhe’s desiring some type of materialistic thing, some type of prominence.” Or this or that. But, actually the only desire of a pure Vaisnava is to expand the glories of the Lord. In… consequently or inconsequently along the way, sometimes it may come that… some glorification or some type of thing is there, some paraphernalia, whatever, but that desire for preaching… just like people would criticize Bhaktisiddhanta for taking car, for taking elephant, “What is this? Why doesn’t he walk?” They’d criticize. No, but he wanted to show that everything can be engaged in the service of Krishna.
You don’t have to walk when you’re carrying Krishna’s message. That can be carried on a very royal way because the message of Krishna’s the most divine and sacred and pure thing that can… that’s ever come to this world. So, the difference is very subtle. The differnce is that the devotee never leaves… the pure devotee is always trying to bring in the Vaisnavas. Always trying to push forward the movement of Caitanya Mahaprabhu. Never attempt to remain separate, or to divide or to have some type of uh, independent action. Always would desire for increasing the uh, ghosti, the uh, community of devotees, and increasing the cooperation in every respect. Increasing the sankirtana mood, you see.
Externally, appearing to be the… maybe that he’s going to the preaching, this or that reason, but someone who’s doing nirjana, that means solitarily, not with the mainstream, either in a group of independent people, or even as a total… point is actually separate from that stream coming down from the previous acaryas. What is their actual desire? What is the example shown by the previous acaryas? What is their mood?
When someone, due to some other subtle desire for position, goes off from that, then what happens is says harijana-dvesa. First thing is to give himself an excuse, he starts to criticize the real devotees, those who are preaching without any type of uh, particular motivation more than trying to serve their spiritual master. First thing is that… those people who go solitary, they’ll criticize, “Oh, why they’re doing this? Why they’re doing that?”
Because if you don’t criticize someone else’s position, when you’re in the wrong position, then how can you establish your own position? So they become envious of the other devotees and they immediately start picking up faults. They don’t see that what is the effort being given, what is the dedication, what is the actual… any good work being done. All they do is pick out some little fault. That’s called harijana-dvesa, becoming envious of the Vaisnavas. This is the result of their subtle desire for one’s own personal uh, prominence, one own’s personal position. And that… not only that, but Bhaktisiddhanta Sarasvati says that “This enviousness of Vaisnava, that…” He says to his mind, “Why you are thinking that’s something to be proud of? That you’re able to pick out faults in the pure devotees, that’s nothing to be proud of. Actually a pure devotee does have so many type of position, pratistha, so many desire for… but that desire for the position in a pure devotee is a different creation. His desire is simply for the expansion of the glories of the Lord. You should understand the subtle differnce.” He’s trying to instruct his mind.
So, like that and those… at this rate, we’re never going to finish, so:
se hari-sambandha, sunya-maya-gandha,
taha kabhu noy 'jader kaitava'
ubhaye janiho mayika raurava
So each verse, he’s trying to show the two sides. On one side, to be in relation with Krishna, that is freed from all type of scent of Maya contamination. That never has any materialistic cheating propensity in it. On the other hand, the subtle desire for materialistic prominence, position is like a uh, candali, like a witch which drags us down into the net of desire for nirjanata, for independence. Independence that association of the devotees… and that association with devotees means that always we’ll have to adjust our behavior in tune with the society of the Vaisnavas. Even like Caitanya Mahaprabhu showed so many times. He gave way to the desire of different devotees when he realized the actual situation and what people would think, so that type of being with the devotees is a very purifying thing. It always forces one to be very humble. So, when one is under the clutches of that witch of materialistic desire for position, that is just like a… that it takes one into this net of then wanting to separate from those devotees, be free from that limitation. Won’t have to bother with what other people think. Just start to criticize them, “Oh they’re… this defect, that defect. Go out from them and now I’m free. I can do what I like.” Then we’re under the clutches of that witch, that candali, pratistha-candali, and then we’re caught up in the net of uh, this uh, materialistic desire.
And so it’s said:
Both of these things, you see, to have this uh, desire and to go apart from the devotees, you should know, both of them are complete Maya, hellish existence.
That, “I’ll give up kirtan.”
“I’ll anoint myself with the desire for personal importance.”
ki kaja dhudiya tadrsa gaurava
What, in this work… what in this type of situation, what is there to be proud up?
madhavendra puri, bhava-ghare curi,
na korilo kabhu sadai janabo
“Madhavendra Puri, when he was… you know all the story of uh… of uh, saksi… not saksi, but Remuna. Ksira-cora Gopinatha. That when Gopinatha stole the ksira from Madhavendra Puri and He gave it to Madhavendra Puri. Madhavendra Puri, he became afraid that, “Now I’ll become very popular.” So, he ran off. “The people will start to say that for me, that He’s stolen the ksira. Then they’ll all come to me. I don’t want this type of false pride.” He was… He ran off. And he was always completely on the transcendental loving attitude. In fact, it’s said that of all the people in the world, that only Radharani, all the people, anywhere, only Radharani has maha-bhava. In addition to her, Lord Caitanya had maha-bhava, and Madhavendra Puri: Noone else.
So, if someone tries to imitate Madhavendra Puri, saying, “Well, I don’t want to be very popular, this or that. I don’t want to be with the devotees for this or that reason and he goes off, trying to show some even higher exhalted renunciation, so that uh… that Bhaktisiddhanta is critcizing. bhava-ghare curi means that that is just like a external show. It’s not that any of the people that do this are on the level of Madhavendra Puri. Madhavendra Puri was a different personality, so he was avoiding all type of this, fame and distinction and running off from that to show… not to show humility to others, but because he just didn’t want to be… He was in the complete nitya-siddha platform, and he didn’t want the people to come up and… by him… the… and he just had a high… he just a completely other creation. You can’t even compare that with anything that uh, we have any experience of. So, that’s the basic point that we should know that uh, if Madhavendra Puri stayed away from the devotees in that type of a mood, that is a complete different creation. That’s nothing to do with anything we could experience and we shouldn’t try to imitate.
So, then he went and goes on to say:
tomar pratistha,-'sukarer vistha',
“Mind, your desire for importance, this is simply the stool of the… of the swine.”
tar-saha sama kabhu na manava
“It’s not even equal to uh, normal human standard.”
matsarata-vase, tumi jada-rase,
majecho chadiya kirtana-saustava
“Being under the control of matsarata…” matsarata means envy that, “You become under the sway of enviousness of the Vaisnavas, therefore under this materialistic mellow… this materialistic… this uh, emotion, you have thought that you were enjoying, actually giving up the eternal nectar of the sankirtana movement of Caitanya Mahaprabhu and the real rasa, which is a… which is achievable there amongst the devotees.”
tai dusta mana, 'nirjana bhajan,'
pracaricho chale 'kuyogi-vaibhava'
“So in this way, you naughty mind, in the name of uh, solitary worship, you have uh… you have made a great propaganda… a great cheating propaganda, actually under the effect of a false Vaisnava… or under the effect of a false yogi.” In other words, when person goes off in this solitary way, leaving the actual association of devotees, the sankirtana movement and goes off and says, “Now I’m like a Madhavendra Puri and now I’m uh, very qualified on my own. I don’t need anything else. Everyone else is Maya. All the other devotees are Maya. I’m actually… I have my three people with me, we are actually right. Everyone is bogus.” And they do a propaganda also. Very clearly says, pracaricho. They also do propaganda. “We are right. You’re all wrong. They’re all wrong.” This is the standard thing. This is written 100 years ago, eighty years ago. This is the standard thing for people that fall into Maya that are on the Vaisnava path. This is already predicted. This is the way that those weeds of devotion that come up, the weeds that uh, affect the devotion, this is the way they take our mind away and cheat us.
Therefoere, he’s repeatedly saying his mind is simply on the mental platform. All one has to do is give up every last trace of enjoying attitude, surrender unto the lotus feet of Krishna and the Vaisnava, the spiritual master and the Vaisnavas and just jump into the sankirtana movement and preach, and immediately, you see, he tastes transcendental nectar. So the second half of verse nine is:
prabhu sanatane, parama jatane,
siksa dilo yaha, cinto sei saba
He says that, “Remember the teachings that Sanatana… that to Sanatana, so carefully uh, Lord Caitanya has given. And meditate on those teachings very carefully.”
sei du'ti katha, bhulo' na sarvatha,
uccaih-svare koro 'hari-nama-rava'
“Remember those two instructions. Don’t forget at any time. Chant loudly harinam and remain engaged in that harinama sankirtana.”
'phalgu' ar 'yukta,' 'baddha' ar 'mukta,'
kabhu na bhaviho, ekakar saba
“Never think that uh, one who is uh, alone or one uh, atma or yukta… one who’s uh, alone… a soul and one who’s actually engaged in the service of Krishna… one who’s a uh… a uh, conditioned soul, or one who’s a liberated soul are the same. Never think that it’s all the same, that the individual soul. “Basically the teachings that Sanatana Gosvami was given was to water the plant and to pull out the weeds. To watch out for the offences and watch out for the agacchas. These are the teachings that Lord Caitanya gave.
So, loudly to chant… Bhaktisiddhanta already told us what the loudest chanting… uccaih-svare kirtana, loud chanting… he said the loudest chanting of all was the brhat-mrdanga, that is book distribution. Loud chanting means preaching. Loud chanting means that one person, he can do a loud uccaih-svara kirtana very effectively, as you can do when you’re 100 people. Similarly, the idea of sankirtana means that, means what? San means complete. Kirtana means glorification. That activity which is going to most completely glorify Krishna amongst the people.
We built… Prabhupada desired to build this Bombay temple… was to give the complete glorification of Krishna to the Bombay people. Similarly, the desire for other different projects, for the book distribution or whether the Mayapur project, or what… or for whatever… or for different programs that he came up… just like he desired to preach all around India. Do festivals. All these differ… what is… the whole idea is sankirtana: more completely glorifying Krishna, expanding more and more the glory.
So Bhaktisiddhanta goes on. It’s a beautiful, beautiful poem here where he takes one… here, there’s not time, but it goes to… now he goes to how the mind sometimes gets mislead by a type of sahajiya-bhava. Sometimes its mislead by a type of false renunciation. Sometimes gets mislead by type of desire for liberation. Sometimes gets uh, mislead by uh, a type of false renunciation, that’s called a phalgu-vairagi.
He calls himself, kohe nije 'tyagi se na pare kabhu hoite 'vaisnava' And he described this phalgu-vairagi. There’s a very famous saying of Bhaktisiddhanta. In Gaya there’s a river. That river’s got no water. It’s called the Phalgu River. I’ve personally seen. There’s no water, just sand.
Now, apparently Sita devi, according to some accounts, she cursed that river for some activity he did or didn’t do, and therefore, first then that… he could no longer have any water, so… and all the people go there and pass stool and everything, and burn the dead bodies on top. But then I gave a blessing that… because Sita devi’s very kind… according to the… I don’t know that this is the uh, actual account, but they say that she gave a blessing that anyway, uh, you dig a few feet and you find water.
Whatever the actual history of the fact is, the uh, that’s what the local panditas and all say, there. But the fact is that the Phalgu River, there’s no water visible, but if you dig one hand, one and a half feet, two feet down, you get as much water as you want, and everyone’s going there, digging in the sand, a few feet down, the water pours up and they’re taking their bath. They’re taking the water, going and doing the puja at the Visnupada temple, doing the… that same water was used by Lord Caitanya for doing Pindi for Jagannatha Misra and by everyone that goes there, but if you look, you don’t see any water. You just dig a few feet, and there’s water.
So that… Bhaktisiddhanta was using that example that outside they’re showing some type of renounced uh, you know, high, exhalted type of uh, reason for actually leaving the sankirtana movement, or whatever, but actually if you just dig a little bit, then… just like the Phalgu River, you find water, underneath there’s so many desires for janam, dhanam, sundarim, whatever that are actually the… the inner secret, the inner actual essence. Its just outwardly it looks like, “Oh, he’s very tyagi.”
So, this type of uh, example is very uh, vivid. So, then uh, the actual whole mood here is summed up in the last three verses that uh… which shows his own, real desire.
radha-dasye rohi', chadi 'bhoga-ahi,'
'pratisthasa' nahe 'kirtana-gaurava'
That, “I want to simply stay as the servant of the servatn of Srimati Radharani.” That, “I want to just give up all type of desire for any type of enjoying… or enjoyment mood.” And uh, that uh, “That type of uh, desire for uh, position has nothing to do with the actual uh, glories of uh… of uh, expand… of kirtana.” That uh, “I want to simply remain… I want to simply give my mind.”
'radha-nitya-jana,' taha chadi' mana,
keno va nirjana-bhajana-kaitava
“I want to simply give my mind to the lotus feet of the eternal uh… uh, associates and uh, devotees of uh, Srimati Radharani. Why should I give my mind up into that cheating of some type of uh, solitary uh, attempt for worshipping Krishna?”
“The real wealth of the vraja-vasi-ganas, of the pure devotees of Krishna. Pure devotees of Krishna means vraja-vasis. pracaraka-dhana. The real wealth is preaching. pracaraka-dhana.”
pratistha-bhiksuka ta'ra nahe 'sava'
“They’re not beggers to get any type of personal aggrandizement. They want the glories of the Lord to be established everywhere.” He said
prana ache ta'r, se-hetu pracar,
“Because they’ve got life, because they’ve got compassion, because they’ve got real spiritual essence, therefore, they have the desire to spread the glories of the Lord. Therefore, they’re preaching everywhere.”
“They’re completely free from any desire for personal aggrandizment. They’re simply a… tied to the lotus feet of Krishna.”
So here, he’s giving us the idea that to actually… we want to all be brija-basis. We all want to be reisdents of Krishna’s holy dhama and be His uh, pure devotees. There’s no other desire for us devotees. So he’s giving us that assurance, Bhaktisiddhanta Thakura, that simply preaching that is the real wealth. “You go on glorifying Krishna glorifying Krishna glorifying Krishna, without any inhibition, without any feeling of guilt, or without any feeling or any… that ‘By glorifying Krishna, somehow, this uh, in a… in a grand way… that anything there is touched with Maya.’ No. It has nothing to do with Maya. You go on glorifying Krishna. That is the real wealth.
The only reason someone gives his whole life energy, everything for glorifying Krishna… it’s not because he’s got some desire for material importance. The real preaching mood is only coming in those people who’ve actually got the spiritual essence, who got that prana.
So in the end, he says:
sri-dayita-das, kirtanete as,
koro uccaih-svare 'hari-nama-rava'
That, “sri-dayita-das, Bhaktisiddhanta dasa… Bhaktisiddhanta the servant of Srimati Radharani is simply having that desire to engage in the sankirtana movement of Caitanya Mahaprabhu and to always remain amongst the loud chanting of the hari-nam.”
kirtana-prabhave, smarana svabhave,
se kale bhajana-nirjana sambhava
“There, under the effect of that kirtana, that glorification of the Lord, there automatically comes that nature of remembering the Lord, and there, at that time, amongst the huge pr… amongst the uh, widespread broadcasting of the glories to the Lord, that sankirtana with so many devotees, at that time automatically, that natural remembrance of the Lord comes and at that moment, it is possible to actually achieve the intimate realization of Krishna, the real nirjana bhajana, the real solitary worship, where the individual soul is completely surrendered and completely realized in pure Krishna-prema of the eternal goal of our life, Sri Sri Radha-Krishna — at that time.
… at that time automatically, that natural remembrance of the Lord comes and at that moment, it is possible to actually achieve the intimate realization of Krishna, the real nirjana bhajana, the real solitary worship, where the individual soul is completely surrendered and completely realized in pure Krishna-prema of the eternal goal of our life, Sri Sri Radha-Krishna — at that time.
In other words, he’s giving us the assurance that actually if anyone wants to achieve real understanding of Radha-Krishna prema, what is the pure love of the vraja-vasis, of the gopis, what is the pure love, the highest love that is existing in Goloka Vrindavana, you wont get that by leaving the Sankirtana movement of Caitanya Mahaprabhu, or doing any type of solitary attempt which is not necessary for actually expanding the preaching. But actually by simply engaging in the glorification of the Lord, engaging in the sankirtana, even you’re with so many devotees, even you’re in such a uh, united effort, but actually, in that complete dedicated mood, at that time, internally that solitary intimate relationship with Krishna is established, known as confidential bhakti, anurudha bha… anuraga-bhakti.
So, Bhaktisiddhanta Sarasvati Thakura was actually revolutionary that he took the humble position that, “I’m taking sannyasa because I’m a very… I’m not a Vaisnava. I’m only trying to be servant of the Vaisnava. Becaue so many people were saying Vaisnavas should never be a sannyasi. Vaisnava’s so exhalted.” But he could see that in the name of Vaisnavas, they have all these desires. He said, “No no. I’m not a Vaisnava. Yes. I’m taking sannyasa. Because sannyasa is varnasrama. We’re beneath Vaisnava. We’re simply trying to glorify the Lord as the humble fourth order of life. Not as an exhalted Vaisnava. We have not reach that.”
That was his humility. That wasn’t a desire for establishing some kind of new type of importance. Actually, it was his humility for preaching. So, in every day and age, there are different type of Mayas that come, but the basic essence is to preach the glories of the Lord. Put ourselves in the fre and avoid all type of the mental independence that comes and tries to take us away from that pure path. Actually, Srila Prabhupada, he personally showed the pure example of that through his whole life. And he established uh, Krishna conscciousness all over the world, simply trying to maintain the mood of his uh, spiritual master.
In so many ways, for most of his life up till 70… up till about 60 years, he was always simply working with his godbrothers in every respect, but uh… and even he… up to the very end, he was always calling them over and asking that uh, please come and have a united effort, but he was very sad that uh, his Godbrothers would not make that united effort, and that is the only reason… because Prabhupada kept up that constant sankirtana mood of trying to bring everyone into the sankirtana, trying to make the united effort, trying to maintain the pure mood of his spiritual master, that he was always empowered by the Lord.
He had actually understood the essence of Bhaktisiddhanta Sarasvati Thakura’s teachings, so he has personally established his ISKCON society under his own guidance and under his own hand and he has organized it and set it up exactly to his own desire so that we can carry on that same mood that is being handed down in the disciplic succession. So that great responsibility now is upon all of us, to try to maintain that tru… original and true preaching spirit, and know that by that means you’ll get the favor of Srimati Radharani. Not that by putting on some type of false show, or this or that, but by keeping into this preaching spirit of glorifying Krishna. Of bringing the people who are fallen in this material world to the lotus feet of Krishna, and glorifying Krishna everywhere. That is a very simple and sublime process given by Caitanya Mahaprabhu, explained by Rupa and Sanatana Gosvamis, and put into practical effect by Bhaktisiddhanta Sarasvati Thakura, and our beloved spiriutal master and Founder-Acarya Bhaktivedanta Swami Prabhupada.
Jaya, Sri sri paramahamsa parivrajakacarya astottara-sata sri srimad bhaktisiddhanta sarasvati prabhupada ki
Jayapataka Swami: Jaya, Sri sri paramahamsa parivrajakacarya astottara-sata sri srimad bhaktivedanta svami prabhupada ki
Jayapataka Swami: Jaya samaveta bhakta-vrnda ki
Transcribed by Jagannatha dasa Brahmacari