HH Bhakti Caru Swami

[Guest guest]

>From Sri Mayapur Candrodaya Mandir

 

February 21, 2006

Verse: Srimad Bhagavatam 2.2.19

Speaker: HH Bhakti Caru Swami

__

 

ittham munis tuparamed vyavasthito

vijnana-drg-virya-surandhitasayah

sva-parsninapidya gudam tato 'nilam

sthanesu satsunnamayej jita-klamah

 

TRANSLATION: By the strength of scientific knowledge, one should be well

situated in absolute realization and thus be able to extinguish all material

desires. One should then give up the material body by blocking the air hole

[through which stool is evacuated] with the heel of one's foot and by

lifting the life air from one place to another in the six primary places.

 

PURPORT: There are many duratmas who claim to have realized themselves as

Brahman and yet are unable to conquer material desires. In the Bhagavad-gita

(18.54) it is clearly explained that an absolutely self-realized soul

becomes completely aloof from all material desires. Material desires are

based on the false ego of the living being and are exhibited by his childish

and useless activities to conquer the laws of material nature and by his

desire to lord it over the resources of the five elements. With such a

mentality, one is led to believe in the strength of material science, with

its discovery of atomic energy and space travel by mechanical vehicles, and

by such tiny advancements in material science the false egoist tries to

challenge even the strength of the Supreme Lord, who can finish all man's

tiny endeavors in less than a second. The well-situated self, or

Brahman-realized soul, perfectly understands that the Supreme Brahman, or

the Personality of Godhead, is the all-powerful Vasudeva and that he (the

self-realized living being) is a part and parcel of the supreme whole. As

such, his constitutional position is to cooperate with Him in all respects

in the transcendental relation of the served and the servitor. Such a

self-realized soul ceases to exhibit his useless activities of attempting to

lord it over material nature. Being scientifically well informed, he fully

engages himself in faithful devotion to the Lord.

 

The expert yogi who has thoroughly practiced the control of the life air by

the prescribed method of the yoga system is advised to quit the body as

follows. He should plug up the evacuating hole with the heel of the foot and

then progressively move the life air on and on to six places: the navel,

abdomen, heart, chest, palate, eyebrows and cerebral pit. Controlling the

life air by the prescribed yogic process is mechanical, and the practice is

more or less a physical endeavor for spiritual perfection. In olden days

such practice was very common for the transcendentalist, for the mode of

life and character in those days were favorable. But in modern days, when

the influence of Kali Age is so disturbing, practically everyone is

untrained in this art of bodily exercise. Concentration of the mind is more

easily attained in these days by the chanting of the holy name of the Lord.

The results are more effective than those derived from the inner exercise of

the life air.

 

 

(om ajnana, etc.)

 

Often I remember the first Bhagavatam class I gave. It was in Vrindavan.

Prabhupada all of a sudden gave me sannyasa. Although I became a sannyasi, I

was all the time engaged in serving Srila Prabhupada. So one day, Tamal

Krsna Maharaja told me, "You are a sannyasi, now you should give Bhagavatam

class." Those days, Vrndavana was full of many, many very senior devotees

because Prabhupada was there. So Tamal Krsna Maharaja insisted that I should

give the Bhagavatam class. So anyway, I gave the Bhagavatam class. Tamal

Krsna Maharaja was attending Srila Prabhupada, so he couldn't come to the

class. After the class, when I came back to Prabhupada's quarters, Tamal

Krsna Maharaja asked me, "So how as the class?"

 

I said, "I don't know."

 

He said, "Well, what was the reaction like?"

 

I said, "I don't know."

 

He said, "What do you mean you don't know what was the reaction was like?"

 

I said, "Because all the time I was just looking down. I didn't look up to

see the reaction!" [laughs]

 

So at a time like this, when there are so many exalted devotees, I somewhat

feel the same way, so I will beg all my senior Godbrothers and exalted

devotees to please tolerate my defects and correct my mistakes and bless me

that somehow I can repeat what I learned from Srila Prabhupada.

 

 

"By the strength of scientific knowledge, one should be well situated in

absolute realization and thus be able to extinguish all material desires.

One should then give up the material body by blocking the air hole [through

which stool is evacuated] with the heel of one's foot and by lifting the

life air from one place to another in the six primary places."

 

 

When we probe into the Vedic knowledge, Vedic culture, we actually see that

the Vedic culture actually teaches us the art of dying, how to die. That is

what we have come to learn. And very expertly, the Vedic teachings lead us

to the realm of immortality, where we enter through the gateway of death. A

very wonderful example is Dhruva Maharaja. When the time came for Dhruva

Maharaja to go back to the spiritual sky, the chariot came from Vaikuntha.

And Dhruva Maharaja, who was in Badarikasrama at that time, he took his

bath, he bade farewell, good-bye, to all the sages there, he circumambulated

the chariot from Vaikuntha three times, and then when he was about to climb

onto the chariot, he found that Death was standing there with folded hands.

Death was urging Dhruva Maharaja to put his foot on his head and Dhruva

Maharaja did that. He placed his feet on the head of Death and climbed into

the chariot. To a devotee, death is not an object of fear, but to a devotee,

death is actually an opportunity to enter into his ultimate goal of life,

his ultimate destination, the abode of the Supreme Personality of Godhead.

 

In Satya-yuga, the process was dhyana, meditation. By meditating, by

controlling the senses, the life air, a yogi used to attain perfection, and

at the time of death, he used to lead his life air through different cakras,

which starts from the base of the spinal column. In this verse, it has been

pointed out that he very systematically used to close the anus. The body has

nine holes. Seven are in the upper part of the body and two are in the lower

part of the body. The two lower parts are anus and genitals and these two

paths lead to the hellish planets. We have noticed, it is not only in the

scriptures we hear, even practically I have heard that at the time of death

people have passed stool. That clearly indicates in what kind of

consciousness they left their body and what was their destination after they

left their body. So people can leave their bodies through these two holes in

the lower regions, lower parts, of the body.

 

So the yogi very systematically blocks these two holes, especially the anus.

Then he gradually makes the spirit soul, with the help of the life air, rise

from one cakra to another. It has been pointed out as satsuna (?) the six

upper regions of the body. Prabhupada very systematically analyzed them that

they are navel, abdomen, heart, chest, palate, eyebrows and cerebral teeth

(?). Now these are actually, according to yoga, known as the sat-cakras, six

cakras. These cakras are on the spinal column. They are the centres of the

nervous system. The ultimate centre of the nervous system is the brain

centre, which has been considered to be a thousand-petalled lotus or

sahasradhar (?). A yogi makes his life air rise from the lower part of the

spinal column into the topmost region of the spinal column, which is the

brain centre. By leaving his body in this way, a yogi attains his ultimate

destination.

 

But Prabhupada also pointed out that in this age of Kali, this process is

not practical. It is not possible. We are not properly trained. Our bodies

are not equipped to perform such activity. In Satya-yuga, people had a very

wonderful control over their bodies. Or in other words, we can say, the link

between the soul and the body was very well established. The bodies were

actually spiritually very advanced and very capable. And a yogi could do

that. For example, a yogi could stop breathing. Out of astanga yoga, the

eight-fold yoga system, the fourth process is called pranayama. Pranayama is

the process of controlling the life air, prana. This pranayama system

actually equips one or trains one to practically stop breathing. And after

one had completely stopped breathing, by holding the life air inside through

a process called kumbhaka, one used to become qualified to withdraw his

senses, or pratyahara, the fifth stage. And after one has completely

withdrawn his senses through the process of pratyahara, then only he would

become qualified to meditate, or dhyana, the sixth stage of this eight-fold

yoga system. After dhyana comes the stage of dharana and then the stage of

samadhi. The stage of samahdi means the perfect perception of the Supersoul

in the heart.

 

But in this age, what to speak of completely stopping our respiratory

system, we are not even able to stop breathing for even a minute. Beyond a

minute it starts to become difficult. After a minute one starts to gasp for

air. But Krsna is very kind, Krsna is very merciful. When we become

unqualified, Krsna makes the process easier and easier to attain his lotus

feet. Therefore, in this age of Kali, Krsna came as Sri Krsna Caitanya

Mahaprabhu. And coming here, he established the yuga-dharma, the process of

spiritual advancement which is appropriate for this age. He saw that we are

very, very unqualified in this age. Therefore, he gave us a system which is

extremely easy.

 

Although subsequently, in different ages, the process becomes easier. In

Satya-yuga, the process was very, very difficult, dhyana, astanga-yoga

system, krte yad dhyayato visnum. But in Treta-yuga, they lost that

qualification to achieve spiritual perfection by the process of meditation

or astanga-yoga. Therefore, the process has become simplified. Tretayam

yajato makhaih, in Treta yuga, the process was just offering sacrifice to

Yogesvara, Visnu, the Lord of the sacrifice, Visnu, yajato makhaih. Dvapare

paricaryayam, in Dvapara Yuga, people became even more unqualified.

Therefore, they were not able to perform yajna and achieve spiritual

perfection in that way. Therefore, in Dvapara-yuga the process became just

serving the Lord in the temple as his arca-vigraha.

 

But in the age of Kali, one became totally unqualified. In Kali yuga, one is

not even able to perform the Deity worship. And most of the people will not

even be inclined to go to the temple to have darsana of the Supreme

Personality of Godhead. Therefore, in the age of Kali, the process became

even more simplified: kalau tad dhari-kirtanat--we don't have to go to the

temple, we don't have to perform sacrifice, we don't have to meditate, we

simply have to chant the holy name of the Lord, wherever we are. Wherever we

are:

 

namnam akari bahudha nija-sarva-saktis

tatrarpita niyamitah smarane na kalah

etadrsi tava krpa bhagavan mamapi

 

My Lord, your mercy is so boundless, you are so merciful, that in this age,

you have invested your entire potency in your many, many names. . . You have

invested your entire potency in your Holy Names. Entire potency has been

invested means there is no difference between name of the Lord and the Lord

Himself. The Lord is the name in this age. There is no restriction of time,

place, circumstances, qualifications. Anyone, anywhere, under any

circumstances can chant this holy name and he can derive the highest benefit

just by chanting the holy name, which one could not get in Satya-yuga,

Dvapara-yuga, Treta-yuga.

 

The goal that one achieves by chanting the holy name was not revealed in the

other ages. In the other ages they had access only to Vaikuntha; at the

most, Ayodhya and Dvaraka, but not Vrindavan. But in the age of Kali,

Caitanya Mahaprabhu came and opened the gates of Vrindavan. That is why he

is maha-vadanya, the most munificent appearance of the Supreme Personality

of Godhead. Krsna prema pradayate, what is this krsna-prema? This

krsna-prema is rare even for Brahma, brahmara durlabha prema sabakare jace.

 

Sri Caitanya Mahaprabhu came to distribute this krsna-prema without any

reservation to everyone and everyone. And this prema is rare even for Lord

Brahma. This prema is rare even for Lord Siva. This prema is rare even for

the residents of Vaikuntha. This is how rare a spiritual object Sri Caitanya

Mahaprabhu came to distribute, and he distributed it without any

reservation, without any restrictions, without any consideration of

qualifications. Anyone can chant, anyone. It doesn't matter. Rather, the

qualification is that the more fallen one is, the more qualified he is:

 

patita-pavana-hetu tava avatara,

mo sama patita prabhu na paibe ara

 

My Lord, you have descended to deliver the fallen souls. . . And you will

never get anyone as fallen as I am. Therefore, in the age of Kali, to become

fallen is not a disqualification; rather, it's a qualification. "You have

come to deliver the fallen souls, and I am the most fallen soul, therefore,

I am most deserving." But Prabhupada pointed out, before you received Sri

Caitanya Mahaprabhu's mercy, you may be fallen, but once you receive

Mahaprabhu's mercy, you can't afford to fall down. You have to remain

situated. Yes, if there is some weakness or some accidental falldown, OK,

but never, ever allow to give up the lotus feet of Sri Caitanya Mahaprabhu.

Never ever give up the shelter of Mahaprabhu's lotus feet. Whatever happens,

remain at his lotus feet.

 

And what Sri Caitanya Mahaprabhu came to distribute is the highest.

Mahaprabhu gave very simply and it was meant for the simple-hearted people.

But still there is a consideration that people will question that, "You are

claiming that this is the highest, your followers are claiming that this is

the highest spiritual gift that one can ever receive. Now what is the

proof?"

 

Therefore, Caitanya Mahaprabhu instructed the Gosvamis to establish his

teachings through scriptural evidence, and they did that:

 

nana-sastra-vicaranaika-nipunau sad-dharma-samsthapakau

lokanam hita-karinau tri-bhuvane manyau saranyakarau

 

Very expertly the Goswamis, vande rupa-sanatanau raghu-yugau

sri-jiva-gopalakau,. . . Rupa Goswami, Sanatana Goswami, Raghunath Das

Goswami, Jiva Goswami, Raghunath Bhatta Goswami and Gopal Bhatta Goswami,

and the other Goswamis in Vrindavan like Srila Krsnadas Kaviraja Goswami,

and many other Goswamis they have established the supremacy of Sri Caitanya

Mahaprabhu's gift with the scriptural evidence. No one can question.

 

And Sri Caitanya Mahaprabhu himself also, through his conversation with

Ramananda Raya, he established that what he gave is the highest. The highest

conclusion of Srimad Bhagavatam is the gift of Sri Caitanya Mahaprabhu.

Through his conversation with Ramananda Raya. . . Mahaprabhu is asking

questions. The Supreme Personality of Godhead spoke Bhagavad-gita to Arjuna

in Dvapara yuga, but now in the age of Kali, the Supreme Personality of

Godhead is asking the questions like a teacher asks the question to a

student, "Did you understand what I taught?" So he is asking, "What is the

goal of life?"

 

And Ramananda Raya very systematically said, "To follow varnasrama dharma is

the goal of life." And he gave the scriptural evidence:

 

varnasramacara-vata purusena parah puman

visnur aradhyate pantha nanyat tat-tosa-karanam

 

To please the Supreme Personality of Godhead Visnu is to follow the

varnasrama and there is no other way.

 

But Caitanya Mahaprabhu rejected that, "No, this is external. This

consideration is actually a material consideration. Tell me what's beyond

that."

 

Ramananda Raya said, "Following the karma-yoga, or karma-misra bhakti, is

the goal of life":

 

yat karosi yad asnasi yaj juhosi dadasi yat

yat tapasyasi kaunteya tat kurusva mad-arpanam

 

Mahaprabhu rejected that also, "This is also external." Then Ramananda Raya

mentioned about renunciation of karma:

 

sarva-dharman parityajya mam ekam saranam vraja

 

Mahaprabhu rejected that also.

 

Then Ramananda Raya mentioned about jnana-misra bhakti:

 

brahma-bhutah prasannatma na socati na kanksati

samah sarvesu bhutesu mad-bhaktim labhate param

 

Mahaprabhu rejected that also. In this way, very systematically, through

Ramamnada Raya, Sri Caitanya Mahaprabhu is establishing the rare gift, the

supremacy of his gift. Then Ramananda Raya came to devotional service,

prema-bhakti:

 

jnane prayasam udapasya namanta eva

jivanti san-mukharitam bhavadiya-vartam

sthane sthitah sruti-gatam tanu-van-manobhir

ye prayaso 'jita jito 'py asi tais tri-lokyam

 

Mahaprabhu accepted that, "Yes, iha haya, this is right. Now tell me, what

is beyond that." Ramananda Raya gradually spoke about dasya-bhakti,

sakhya-bhakti. Mahaprabhu accepted, "Yes, it is true, but tell me what's

beyond that."

 

Then finally Ramananda Raya speaks about prema-bhakti, srngara, devotional

service in conjugal mellow. Mahaprabhu accepted that, but then he said,

"Tell me, what is beyond that." Ramananda Raya said, "I didn't know anybody

could ask what is beyond that, but since you asked me and since you are

actually empowering me to answer the questions that you are asking, if you

empower me, probably I'll be able to answer."

 

Then through the prema-bhakti, Ramananda Raya finally speaks about the

loving relationships of Vraja-gopis and the highest of them is Srimati

Radharani. He gives the evidence of why Radharani is the supreme. Because

Krsna is dancing with 64,000 gopis in the rasa dance, but there is one gopi

with whom one Krsna is dancing in the centre. One Krsna is dancing with just

one gopi. Otherwise, there is one Krsna and two gopis in the circles. So

this gopi with whom Krsna is dancing alone must be very special. Then he

points out that when this gopi decided to leave, Krsna left all 64,000 gopis

and followed her. Therefore she must be very, very special.

 

In this way, through Ramananda Raya, Sri Caitanya Mahaprabhu established the

highest devotion of Srimati Radharani. Krsna is Rasaraja and Srimati

Radharani is Mahabhava. Then Ramananda Raya pointed out that at some point

this Rasaraja and Mahabhava became one. At that point, Caitanya Mahaprabhu

covered his face, no more, there is no need to speak more. Why? Because his

identity is going to become revealed. [chuckles]

 

So this is what Sri Caitanya Mahaprabhu came to give. Although it is such a

simple process, but when we practice the process, the achievement is the

highest that no one ever received. Only some fortunate souls like the 108

exponents of the Upanisads and the sages of Dandakaranya who had an

encounter with Lord Ramacandra in Treta-yuga, some rare fortunate souls had

the opportunity to enter into Krsna's Vraja-lila, but now, in this age, Sri

Caitanya Mahaprabhu came to offer that inconceivable opportunity to anyone

and everyone. Whoever will follow him, whoever will follow his loyal

devotees will achieve that destination and there is no doubt about it.

 

Sri Krsna Caitanya Mahaprabhu ki jai! Jagat-guru Srila Prabhupada ki jai!,

who came to distribute this mercy of Sri Caitanya Mahaprabhu, fulfilling his

prediction, all over the world. Although Sri Caitanya Mahaprabhu is

considered to be maha-vadanya, Srila Prabhupada actually, by the appointment

of Sri Caitanya Mahaprabhu, is the maha-maha vadanya, the most munificent

personality. And the manifestation of his most wonderful gift is the

International Society for Krishna Consciousness. Although Prabhupada left

this planet, although Prabhupada withdrew his pastimes, he is still present,

he is still continuously distributing his mercy through the International

Society for Krishna Consciousness. Whoever will take shelter of this

wonderful opportunity given by Srila Prabhupada will undoubtedly go back to

the spiritual sky.

 

Jai Srila Prabhupada ki jai! Gaura-premanande, hari hari bol!

 

[extended applause]

 

The time actually I already passed nine o'clock which was the limit,

therefore I won't invite any questions today. . . . no meeting today.

[laughter] OK then, any question or comment. Yes, Hari Vilasa Prabhu:

 

Hari Vilasa: One time a devotee told Srila Prabhupada, "Prabhupada, I am the

most fallen." And Prabhupada said, "You are not the most anything." Thinking

that type of specialty, I am more fallen than everyone else is actually. . .

..

 

Maharaja: Yes, to become the most fallen and receive the maximum mercy of

Sri Caitanya Mahaprabhu is not an easy job. [laughs]

 

Hari Vilasa; My question is in this verse it speaks about vijnana-drk,

scientific knowledge. We know about material science, but what science is it

referring to here?

 

Maharaja: Yes, Prabhupada translated this Sanksrit expression "vijnana" as

realized knowledge. Theoretical knowledge is jnana, but when that

theoretical knowledge about the spiritual is realised with all perfection

then it is vijnana. Obviously vijnana is transcendental knowledge, not of

course material, but that transcendental knowledge, when it becomes realised

through proper practice under the guidance of a qualified spiritual master,

then it is considered to be vijnana, realised knowledge of the Absolute

Truth.

 

Yes, Visuddha Sattva Prabhu?

 

Visuddha Sattva Das: As Prabhupada says in relation to vijnana, this

sa-vijnana, this kind of scientific realised knowledge. That's why in

Bhaktivedanta Institue we call the journal "Sa-vijnana."

 

Maharaja: Yes. Sa-vijnana means along with vijnana. So Krsna consciousness

that Srila Prabhupada gave is a scientific knowledge, it's not just

sentimental acceptance of some thing. Yes, Lokanath Maharaja?

 

Lokanath Swami: The technique mentioned here closing the gudham and moving

on, I mean this has no practical use to us, the Vaisnavas, why is this part

of Bhagavatam? In the beginning, dharma projjhita kaitavo 'tra. . . of

course this is not a cheating thing, but this is preliminary thing or yoga,

pranayama, so how does this fit into the Bhagavatam?

 

Maharaja: Yes, it was a process which was practiced in other ages, this

process was meant for Satya-yuga and it is a scientific process of spiritual

advancement and self realization, but the only point is that it is not

applicable for this age because we are not qualified. For example, a grown

up person can carry say twenty kilos, thirty kilos of load without any

difficulty, but when one is totally sick and bedridden, then for him, what

to speak of carrying a load of twenty kilos, he can't even carry himself, he

can't even walk.

 

So the condition of the people in the age of Kali is like sick, completely

useless individuals, and the process for this age is, as Mahaprabhu gave, is

the chanting of the holy name of the Lord.

 

Another consideration is that when the spirit soul makes spiritual

advancement, he actually goes, his consciousness moves upwards. It happens

naturally. Like normally with a living entity, the life air or life energy

remains between the bottom muladhara to the joint, that is opposite to the

genitals. Therefore his consciousness is only up to sex life. His life air

just leaves, whatever energy or spiritual potency he has just drains out

through the sexual act. Therefore a yogi has to control his sex desire. And

then only the life energy rises up to the higher and higher points.

 

Now the same thing happens to a devotee. By practicing the process of

devotional service a devotee achieves what a yogi achieves by this

mechanical means of astanga-yoga. With a devotee it automatically happens,

without him even knowing about it. But he is not concerned about that.

 

Another consideration is, for a yogi the ultimate goal is to leave through

sahasradha (?), through the brain centre, as we see in that picture in Easy

Journey to Other Planets, the spirit soul is leaving through the brain

centre. But for a devotee that is not the highest achievement. For a

devotee. . . we have seen with Srila Prabhupada how he left his body,

through his mouth, chanting the holy name.

 

So by leaving his body through sahasrara one may achieve Vaikuntha.

Generally they achieve Brahmajyoti. If a yogi is not properly directed, if

he's an impersonalist, he'll go up to Brahmajyoti. But for a devotee by

chanting the holy name of the Lord and leaving his body through the mouth,

he leaves his body and goes back to Goloka Vrindavan. Or comes here to

Goloka Navadvipa. [laughter]. There's no difference between Navadvipa and

Vrindavan. Both are Goloka, they are two chambers of the same area.

 

So that's why it is a science. Scientifically it has been pointed out that

how a yogi achieves spiritual perfection by making his life energy rise

through the cakras, transcending the bodily platform of sense perceptions.

 

Yes, take the microphone.

 

Ekalavya Das: Maharaja, you were explaining that Lord Caitanya is

patita-pavana, the saviour of the most fallen. And we also see Lord

Caitanya's devotees like Haridas Thakur, Lord Nityananda, going out into

Navadvipa finding Jagai and Madhai, the most fallen, to glorify Lord

Caitanya even more, targeting the preaching towards them. So how do the

devotees of the Krsna consciousness movement take into consideration this in

their systematic propagation of Krsna consciousness, the vision of

patita-pavana?

 

Maharaja: Yes, we should remember that Sri Caitanya Mahaprabhu came to

deliver the fallen souls and we should maintain a humble attitude

internally. Not just broadcasting, as Hari Vilasa Prabhu pointed out,

someone is going to Prabhupada and telling Prabhupada that, "I'm the most

fallen." But Prabhupada did not recognise that admission because Prabhupada

could see that he was not really admitting himself to be the most fallen in

a proper way. It was just a verbal expression, not really a heartfelt

expression. So internally we must cultivate this mood. There is no need to

broadcast that I'm the most fallen, but at least harbour that feeling that

I'm the most fallen. And then only we'll be able to offer due respects to

other devotees recognizing that they are much better than I am.

 

The material platform is the platform of false ego. We become conceited and

we tend to think that "I'm the greatest". That is what material platform is,

everyone is thinking that he is the greatest. But the spiritual platform is

that "I am the lowest". And that feeling must be cultivated internally, and

beg for Caitanya Mahaprabhu's mercy and express that feeling through our

actions. And if we consider--we know what we are--we may have very expertly

made everyone think that I am the greatest, after all I am not that fallen;

but I know what is going on inside me, I know how fallen I am. So that mood

has to be cultivated internally and then only we'll be able to become trnad

api sunicena, we'll be able to become more humble than a blade of grass.

 

Ekalavya: Thank you, Maharaja. And how this is reflected in our external

preaching activities, how do we see the conditioned souls in terms of their

level of fallenness, and how do we strategize our preaching accordingly?

 

Maharaja: Srila Prabhupada once expressed this mood of a devotee while

preaching. Prabhupada was in Pune and the guest of a very wealthy Indian

family. This family was related to the Birlas who were the richest family in

India, at least at that time they were the richest family in India. So this

man was asking Prabhupada why are you just asking everybody to chant Hare

Krsna and inspiring them to go out in the streets with mrdanga and karatala

and chant and dance. He was trying to imply why don't you open some hospital

or orphanage and so forth.

 

Then Prabhupada asked him, that see you know the Birla family, you are

closely related to Birla's family. Now if one of the Birla's sons becomes

mad, when one becomes mad he loses his sanity, his rationality, his memory,

so he leaves home forgetting completely who he is, who is father is. And

then he just wanders around in the street undergoing so many difficulties.

Even to get a morsel of food he'll have to undergo so many humiliations.

People will insult him, beat him.

 

Now when you see him in that condition and recognize that he is the son of

Birla, what will you do? Will you just give him one rupee and say go and

have a nice meal? Or will you take him by his hand and say "Look you are

Birla's son!" and take him to his father.

 

So in this way Prabhupada pointed out the mood of a devotee preacher. He

sees that all living entities are actually the children of Krsna. They are

the sons and daughter of the Supreme Personality of Godhead and they are

suffering in this material nature in such a miserable way because they have

gone mad. So he tries to bring them back to their sane state of existence

and bring them back to their Father. And that is how a preacher feels when

he sees the living entities who have forgotten Krsna and suffering in this

material nature.

 

Yes?

 

Atul Krsna Das: Maharaja, you referred to the verse from Srimad Bhagavatam,

"kalau tad dhari-kirtanat", that in Kali-yuga, by chanting Hare Krsna we

receive the same result as was achieved in previous ages by the respective

processes. And then you went on to say that by Caitanya Mahaprabhu's mercy,

we are achieving a lot more. So can you explain what is meant by that "kalau

tad hari kirtanat"?

 

Maharaja: You see, first of all, Sri Caitanya Mahaprabhu comes in the age of

Kali, or Krsna, the Supreme Personality of Godhead, comes in the age of

Kali, covering his identity. He doesn't reveal himself. And also his gift

also is not properly revealed, the magnitude of his gift, the value of his

gift. Therefore, it has been said "kalau tad dhari-kirtanat" what is

achieved in the other ages by following these processes, in the age of Kali,

the same result is achieved. But the actual fact is that what is achieved by

kalau tad hari kirtanat, is far greater than what one would achieve by

achieving the perfection following those process in the other ages,

yuga-dharma.

 

That is what has been explained--not by Sri Caitanya Mahaprabhu so much--but

by his followers, that what Mahaprabhu came to distribute is rare. Like why

Rupa Goswami is saying namo maha-vadanyaya, krsna prema pradaya te? Because

Rupa Goswami knows how rare krsna-prema is. And the people Rupa Goswami is

indicating that to, or revealing that to, they also knew how rare

Krsna-prema is. And this personality is distributing this Krsna-prema

without any discrimination. So who is this personality? Who but Krsna can

offer such a gift?

 

Okay, I'll stop now. Thank you all very much. All glories to Srila

Prabhupada. Gaura-premanande hari hari bol!

 

(applause, jai, haribols!)