from morning walk November 2 ,1975 Nairobi

[Guest guest]

Brahmänanda: The quality of the chanting he's asking. How can we make the

quality the best?

Prabhupäda: Quality, you'll understand first of all come to the quality.

Without having quality, how he'll understand the quality? You follow the

instruction of your spiritual master, of the çästra. That is your duty.

Quality, no

quality—it is not your position to understand. When the quality comes there is

no

force. You will have a taste for chanting. You will desire at that time, "Why

sixteen round? Why not sixteen thousand rounds?" That is quality. That is

quality. It is by force. You'll not do it; therefore at least sixteen rounds.

But

when you come to the quality, you will feel yourself, "Why sixteen? Why not

sixteen thousand?" That is quality, automatically. Just like Haridäsa Öhäkura

was doing. He was not forced to do. Even Caitanya Mahäprabhu, He requested,

"Now you are old enough. You can reduce." So he refused, "No. Up to the end of

my

life I shall go on." That is quality. Have you got such tendency that you

will go on chanting and nothing to do? That is quality. Now you are forced to

do.

Where is the question of quality? That is given a chance so that one day you

may come to the quality, not that you have come to the quality. Quality is

different. Athäçaktiù. Açakti, attachment. Just like Rüpa Gosvämé says that

"How

shall I chant with one tongue, and how shall I hear, two ears? Had it been

millions of tongue and trillions of ear, then I could enjoy it." This is

quality.

Quality is not so cheap. Maybe after many births. For the time being you go

on following the rules and regulations. It is being done by force. Where is the

 

quality? So you wanted to understand quality. This is the quality. You'll not

be forced, but automatically you'll desire. That is quality. I am writing

books. I am not being forced by anyone. Everyone can do that. Why one does not

do

it? Why I get up at night, one o'clock, and do this job? Because I cannot do

without it. How one will do it artificially? This is quality. Therefore they

like my purports. That quality is shown by Caitanya Mahäprabhu. Çunyayitaà

jagat sarvaà govinda virahena me. "Oh, I do not see Govinda. The whole world is

 

vacant." Çunyayitaà jagat sarvaà govinda virahena me. This is quality. Just

like

we have got practical example. One man's beloved has died, and he is seeing

the whole universe vacant. Is it vacant? So that is quality of love. So there

is no formula of quality. It is to be understood by himself. Just like if after

 

eating something you feel refreshed and get strength, that is quality. You

haven't got to take certificate: "Will you give me a certificate that I have

eaten?" You'll understand whether eaten or not. That is quality. When you will

feel so much ecstasy in chanting Hare Kåñëa, that is quality. Not artificially—

"Chant. Chant. Otherwise get out." This is not quality. This is in expectation

that someday you may come to quality. That requires time. That requires

sincerity. But quality is there. Çravanädi çuddha citte karaye... It will be

awakened. Not by force. Just like love between two persons, it cannot be

forced. "You

must love him. You must love her." Oh, that is no love. That is not love.

When automatically you love one another, that is quality. Dora vede(?) prema.

And

therefore formerly, at least in the Indian society, at an early age they were

married. There is no quality in that quality. But gradually, remaining

together, the quality of love increases. Then the wife takes care of the

husband,

and the husband takes care. They become bound up, united in love. That is

quality. In the beginning, what the child knows about love? No. But they are

allowed

to remain as husband and wife. They are thinking that "I have got my

husband,I have got my wife," and as the age increases, the dealings become

intimate. Then they become affectionate. That is quality. Not in the beginning

there

is any quality. It is by the parents' arrangement. That's all. In our day, the

marriage was performed when the girl is ten years, twelve years, nine years.

Twelve years is very late marriage. My second sister, she became twelve years

old. So my mother became so disturbed that "This girl is not being married.

Shall I commit suicide?" Yes. You see? My eldest sister, she was nine years

old,

older than me, and she was married before my birth. And my mother-in-law was

married at the age of seven years, and my father-in-law was eleven years. I was

 

married... My wife was eleven years. So in this age there is no question of

love. It is not that the husband and wife lives together, no. Unless the girl

is grown up, she is not going to the husband. She remains with the father and

mother. Sometimes they meet, and the wife is taught, giving some sweetmeat to

the husband-official. Official. The parents of the girl: "Just go up to your

husband and offer this." So she comes as obedient servant. But gradually they

get the connection. In this way the love develops, and when they are fifteen,

sixteen years old, they are allowed to live together. Because both of them have

 

already developed that "She is my wife,He is my husband," psychologically.

And there was no question of divorce. The love is so strong, they cannot dream

even that "I have to leave my wife,I have to leave my husband." They

cannot dream it. They may fight. The husband and wife fighting, that is not

unusual. Therefore Canakya Paëòita says, "Fight between the husband, wife,

never take

it seriously." Daàpatye kalahe caiva baàbhäraàbhe laghu-kriya: "They'll make

all arambha, but it is not very important. Don't take." Next moment they will

again live peacefully. So according to Indian culture, there is no divorce.

There is no question of divorce. Both the husband and wife, they cannot dream

of

divorce. The love was so strong. Even Gandhi's life, he fought with his wife

and pushed her out of the house: "Get out, I don't want you." And Kasturabhai,

she began to cry on the street, "Where shall I go? You have driven me away."

Then Gandhi said, "Come on." Finished. (laughter) He has written in his life.

Harikeça: I'm curious about the destination of a neophyte devotee. If a

neophyte devotee is with determination endeavoring for purification but he were

to

meet with death as he is still influenced by the lower modes, although he is

seriously trying, then does he take another birth or does he go to Kåñëa?

Prabhupäda: No, he has to take another birth. If he is not completely

purified, he has to suffer another birth. Nobody is allowed to enter into the

spiritual unless he is cent percent pure. No allowance. Then he has to...

Therefore

it is said, çucénäà çrématäà gehe yoga-bhrañöo saïjäyate [bg. 6.41]. He is

given chance, another chance, to take birth in a very pure brähmaëa family or

rich

family so that he may take again the chance, not in, he is allowed to enter.

He is given a good chance again. That is his benefit. Even if you are failure,

still, your next birth as a very first-class human being is guaranteed. Not

for others. It is only for the yogis. If he is... Therefore it is said that

"What is the loss even if he is failure?" Tyaktvä sva-dharmaà caraëämbujaà

harer

bhajann apakvo 'tha patet tato yadi yatra kva va abhadram abhüd amuñya kim [sB

1.5.17]. This verse is very important. Even by sentiment one comes to Kåñëa

consciousness and discharges the regulative duties, chants Hare Kåñëa, his next

 

life is guaranteed as a human being. Even he does it for some time—he is not

perfect—still, his next life is guaranteed. But others, there is no such

guarantee. Even if he discharges his so-called duties, material duties, there

is no

guarantee that he'll become a human being. [break]