670110 - Lecture CC Madhya 22.14-19 - New York
- kāma-krodhera dāsa hañā tāra lāthi khāya
- bhramite bhramite yadi sādhu-vaidya pāya
- (CC Madhya 22.14)
So we, the conditioned soul, is just like being kicked up by the material energy from this way to that way. That is our position. And the kicking is by lust and anger. Icchā-dveṣa-samutthena sarge yānti parantapa (BG 7.27). We have got two things here in the conditioned life. We desire something, and if the desire is not fulfilled, then we become angry. So in this way we are traveling, or, I mean to say, transmigrating from one body to another.
Now this can be stopped. This process can be stopped. How? Bhramite bhramite yadi sādhu-vaidya pāya. In this way we are being kicked up by māyā. But if by chance we get the shelter of a good physician . . . good physician means a bona fide spiritual master. Then, by his advice, just like a patient is cured by following the instruction of a bona fide physician, similarly, this disease of being kicked up from one body to another, this could be stopped by the instruction of a bona fide sādhu, saintly person, or spiritual master or śāstra, scripture.
So the scriptures and the saintly person and the spiritual master, they are on the same level. Because a sādhu who is a saintly person, he would not place anything which is not sanctioned by the scripture. Similarly, a bona fide spiritual master means he is following the footprints of the previous ācāryas; therefore he is bona fide. So scripture is the medium through which we have to get our experience and knowledge through the explanation of sādhu, saintly persons and spiritual master.
So there is a very nice verse quoted from Bhakti-rasāmṛta-sindhu:
- kāmādīnāṁ kati na katidhā pālitā durnideśās
- teṣāṁ jātā mayi na karuṇā na trapā nopaśāntiḥ
- utsṛjyaitān atha yadu-pate sāmprataṁ labdha-buddhis
- tvām āyātaḥ śaraṇam abhayaṁ māṁ niyuṅkṣvātma-dāsye
- (CC Madhya 22.16)
A devotee is praying to the Lord that, "My dear Lord, I have experienced that I came to enjoy this material world, but actually I am being kicked up." "By whom you are kicked up?" Kāmādīnām. Kāma, krodha, lobha. There are six good friends. We have accepted them as good friends, but they are not good friends. What are they? The lust and the anger and the avarice and greediness. So many things.
So to serve the material world . . . to enjoy the material world, not serve. We don't wish to serve, we want to enjoy. But actually we become servant of all these principles, kāma, krodha, lobha, bhaya. We are servant of fearfulness, we are servant of malice, we are servant of lust, we are servant of anger, although we are thinking that, "I am master."
So one who has come to the senses that, "I am acting here as servant . . . I'm servant of my society, I am servant of my family, I am servant of my senses, I am servant of my . . ." So many things I have created. Up to death I am servant of dog, I'm servant of cat, and so many things I have become servant. But I am thinking, "I am master." This is called māyā.
So one who comes to the senses, he can understand that "I am not master, I am servant because I am constitutionally servant. I am subservient to the Supreme. I am expansion of Kṛṣṇa." Why? Because Kṛṣṇa meant that there would be so many expansions and "They would like to love Me, and I'll be enjoyer", Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12).
Now suppose I keep some friends. Suppose I create some disciples. What is the idea? The idea is that we shall enjoy reciprocally. My disciples and we shall talk about Kṛṣṇa, and we shall eat together and we shall chant together. This is the idea.
Now if some of the disciples become overrule, then it becomes a very precarious condition for me. Similarly, God expanded Himself as the living entities for enjoyment, reciprocal, not that God's own enjoyment. When there is question of enjoyment, all the parties who participate in a particular type of enjoyment, they enjoy. So the perfection of enjoyment—when God desired that, "I should expand Myself so that I can enjoy." So His enjoyment is not deficient. But if we want not to enjoy with God but we want to enjoy in a different way, that is my misfortune.
So originally, as Lord Caitanya has explained in the very beginning, you may remember, that the constitutional position of the living entity is to serve. This point we have explained several times. So we cannot change that position. If you don't serve Kṛṣṇa, then we have to serve māyā. That position is there.
So here in this material world we are rendering service to these—kāma, krodha, lobha. We are servant of lust, we are servant of anger, we are servant of avarice, we are servant of so many things. So kāmādīnāṁ katidhā na katidhā. And servant, when one becomes servant, he has to execute anything which the masters order. Suppose one is serving some big man, he says that, "You do this. I want."
Now, to satisfy him one has to act according to his desire, which he may not like. Suppose one says that, "You go and tell this lie. It is required by me." Now, because I am in service . . . even great personalities like Bhīṣma, such a great personality, he could not join with the Pāṇḍava's party, because he became a servant of the Kurus. So servitude is such a thing.
A servant means a dog's qualification. In the Bhāgavata it is stated that . . . because the higher caste . . . the caste system, higher means the Brahmins, the kṣatriyas and the vaiśyas, they will never become servant of anyone. Therefore they are higher. The śūdras, they accept service of others. So that was the stricture. And in the śāstra the Brahmins and the kṣatriyas, the higher castes, and the vaiśyas, they would never serve.
Now there is injunction in the Bhāgavata: if a Brahmin is in trouble he can become . . . he can take the profession of a vaiśya, but never take the profession of a dog. That never serve. Because as soon as one becomes servant, his independence is lost. So our independence . . . we can keep only our independence when we become servant of God, because there is no injustice. So here it is said that kāmādīnāṁ kati na katidhā pālitā durnideśās. (CC Madhya 22.16) Durnideśāḥ.
Of course, you are my master, that's all right; whatever you order, I have to carry out. But sometimes the master order that, "You do this," which I should not do. We have got practical experience in our life. Sometimes we do something which is not to be done, but being carried away by lust we do so many nonsense things.
So we are servant of this lust and anger. So one who is in sense, he says like this, that "I have served this kāma, krodha, but the result is that they are not satisfied." This material world, if you go on serving anyone, and if you ask the master, "Are you well served?" he'll never say that "I am." Rather, even a master is satisfied, he would not frankly say: "No, I am satisfied." This is the nature.
So the devotee says: "Now, because I see that I have to serve only, so I have given up the service of this māyā. I have given up the service of māyā." Utsṛjyaitān. "Utsṛjya, the service of māyā I have now given up." Then what you want to do? Utsṛjyaitān atha yadu-pate sāmprataṁ labdha-buddhiḥ. "Now, just presently I am little bit intelligent."
"What is that? You are resigning your service?" "Yes." "Oh, that is not very good intelligence. How you'll provide yourself? No." "Yes." Tvām āyā: "I have come to You, my Lord." Tvām āyātaḥ: "I have approached You because You are śaraṇam abhayam, You are a perfect master. There is no fear of my being dismissed." Śaraṇam abhayaṁ tvām āyātaḥ māṁ niyuṅkṣvātma-dāsye: "Now please give me an appointment in Your service."
This is the perfection of service. We have to give up the service of the māyā and take an appointment from Kṛṣṇa. Then that is our perfection. The service is there; just change the account. Just change the account from this service to that service. If you want to dominate, if you want to exploit the resources of nature—that is materialism or material civilization—then you come more and more servant of nature. But if you give up all these propensities and just submit, surrender to Kṛṣṇa and take an appointment from Kṛṣṇa, then you'll be happy. This is the position.
So, sādhu-vaidya, sādhu, saintly person, or a spiritual master or the scripture, what do they advise? As it has been stated, that by the instruction of saintly person, by the instruction of spiritual master, one gets out of this kicking problem. And what is that instruction? The instruction is very simple, that you give up the service of this sense gratification—you just engage yourself to the service of Kṛṣṇa.
This is Kṛṣṇa consciousness. You simply change the consciousness. Now your consciousness is absorbed in varieties of sense gratification. You stop this. You just apply your senses unto the service of the Supreme Lord. This is called devotional service, bhakti, or Kṛṣṇa consciousness. It is simple process. Just we have to change. The activities are the same. Bhakti means sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). Nirmalam. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Hṛṣīka, hṛṣīka means senses, and hṛṣīkeśa means Kṛṣṇa.
So Kṛṣṇa is the master of your senses. Just like actually . . . suppose this house. So we are now occupying this house. We are supposed to be the master of this house, but actually we are not the master of the house. The master is the landlord. But again, if you go further, the landlord is also not actually master. The master is the state. The supreme master is God. So we have to take shelter of the supreme master.
- kṛṣṇa-bhakti haya abhidheya-pradhāna
- bhakti-mukha-nirīkṣaka karma-yoga-jñāna
- (CC Madhya 22.17)
Now, there are different process of self-realization. Just like fruitive activities, karma-yoga, jñāna-yoga, dhyāna-yoga, haṭha-yoga. So many, there are different . . . but they are simply steps. They are not themselves final. One who is unable to engage himself in Kṛṣṇa consciousness, for them these different steps are prescribed, not for the person who is engaged in Kṛṣṇa consciousness.
Because if he . . . if one does not engage himself in the service of Kṛṣṇa in Kṛṣṇa consciousness, then he may not like for so many reasons: for social reason, for political reason, for religious reason, for many other reasons. Although we find that it is very nice process, but still, there are some impediments which restrict us not to follow this principle. Now, one who cannot follow this principle, for them these different process are prescribed so that some day in the future he can have this opportunity of becoming a servant of Kṛṣṇa. Because that is the final goal.
So here Lord Caitanya says that kṛṣṇa-bhakti haya abhidheya-pradhāna (CC Madhya 22.17). For self-realization—if you want to realize yourself or if you want to get out of these material clutches—then the main function is to become in Kṛṣṇa consciousness and be engaged in the service of the Lord directly. And bhakti-mukha-nirīkṣaka karma-yoga-jñāna. And other processes, they're also admitted, but they are dependent on this process.
That means if by karma-yoga, when you acquire knowledge, then that is another step forward. Then by jñāna-yoga, when you are able to meditate, by jñāna-yoga you can understand the Supersoul and your soul. And when you understand also that by the individual soul the Supersoul has to be seen by meditation, or focus, that is called dhyāna-yoga. Then when you understand Supersoul, then go further: you can understand the Supreme Personality of Godhead.
Anyway, all these processes . . . yoga means just like a staircase. You cover the staircases under certain rules and regulation, but the highest top, topmost place, is that kṛṣṇa-bhakti, or Kṛṣṇa consciousness. Ultimately you have to reach that point. So any other process, that is dependent on this Kṛṣṇa consciousness. But Kṛṣṇa consciousness is direct method. It is not dependent on any such method.
A person who is in Kṛṣṇa consciousness, he does not require to perform dhyāna-yoga or haṭha-yoga or karma-yoga or jñāna-yoga. Automatically, everything will come out. Just like if you get ten thousand dollar, then your business for one thousand dollar is automatically served. But if you have got one thousand dollar, the business of ten thousand dollars cannot be served.
So kṛṣṇa-bhakti, Kṛṣṇa consciousness, is full. Lord Caitanya therefore said, kṛṣṇa-bhakti haya abhidheya-pradhāna: amongst all other processes for self-realization, this is the chief. Bhakti-mukha-nirīkṣaka karma-yoga-jñāna. And other processes, just like karma-yoga, dhyāna-yoga, jñāna-yoga, they are dependent on Kṛṣṇa, kṛṣṇa-bhakti, devotional service, Kṛṣṇa consciousness.
- ei saba sādhanera ati tuccha bala
- kṛṣṇa-bhakti vinā tāhā dite nāre phala
- (CC Madhya 22.18)
Now, it is clearly explained that if you simply prosecute the other system of yoga, then you'll never be able to reach to the final goal. Therefore it is tenth leg. Kṛṣṇa-bhakti vinā, unless you add to it kṛṣṇa-bhakti . . . plus . . . karma-yoga means karma, your working capacity plus Kṛṣṇa consciousness; your speculative capacity plus Kṛṣṇa consciousness; your meditating capacity plus Kṛṣṇa consciousness. When you make it plus, then it becomes successful. Kṛṣṇa consciousness minus karma or Kṛṣṇa consciousness minus knowledge, that will never be able to give you the desired result.
Naiṣkarma . . . now He's quoting one passage from Śrīmad-Bhāgavatam:
- naiṣkarmyam apy acyuta-bhāva-varjitaṁ
- na śobhate jñānam amala alam
- naiṣkarmyam apy acyuta-bhāva-varjitaṁ
- na śobhate jñānam alaṁ nirañjanam
- kutaḥ punaḥ śaśvad abhadram īśvare
- na cārpitaṁ karma yad apy akāraṇam
- (CC Madhya 22.19)
Now, the Bhāgavata instructs that even a person in high status of knowledge cannot get success without being taken shelter of acyuta-bhāva. Acyuta. Acyuta means Kṛṣṇa. Kṛṣṇa's another name is Acyuta. So acyutānanda means one who takes pleasure in Kṛṣṇa. Kṛṣṇa's name is Acyuta. Acyuta means infallible, who never falls. That is the difference between . . . Kṛṣṇa is Brahman. We are also Brahman, but we are not acyuta. We are cyuta. Cyuta means falling down. We have got the tendency of falling down. Kṛṣṇa never falls down; therefore His name is Acyuta.
So acyuta-bhāva-varjitaṁ jñānam amalam. If you go on speculating on knowledge, but if that knowledge is minus Kṛṣṇa, then na śobhate: it will . . . it is not very nice thing because it will not give you the desired result. So Bhāgavata says even a man advanced in knowledge, he cannot get the desired result without acyuta-bhāva. Acyuta-bhāva means . . . acyuta means Kṛṣṇa, and bhāva means His relationship, sentiment. Bhāva actually means sentiment, Kṛṣṇa sentiment. Kṛṣṇa sentiment means Kṛṣṇa consciousness.
Now, if a person in advanced knowledge, he cannot get the desired result, then what to speak of others, who are hovering on these material activities? So material activities, if you want to make success of your any activity, then make it plus Kṛṣṇa, plus Kṛṣṇa consciousness. Then it will be all-perfect. So Kṛṣṇa consciousness does not prohibit anybody to . . . for his particular occupation. They simply ask and request all that you make it plus Kṛṣṇa consciousness. Then your success is guaranteed. If you make it plus Kṛṣṇa consciousness . . . that is required.
Then another quotation is:
- tapasvino dāna-parā yaśasvino
- manasvino mantra-vidaḥ sumaṅgalāḥ
- kṣemaṁ na vindanti vinā yad-arpaṇaṁ
- tasmai subhadra-śravase namo namaḥ
- (SB 2.4.17)
Tapasvinaḥ. There are many ascetics taking severe penance for perfection, tapasvinaḥ. Tapasvino dāna-parā. Dāna-parā means there are many persons who are munificent, making charity, dāna-parā. And yaśasvinaḥ: there are many persons who are very famous. Tapasvino dāna-parā yaśa . . . manasvinaḥ. Manasvinaḥ means mental speculators, philosophers, thinking, high thinker, great thinkers.
So these are worldly great men. Who? One who performs great penance, one who is very charitably disposed, one who is very famous, one who is very mentally advanced, he can think nice things, writes philosophical thesis, write nice poetry. Manasvinaḥ. These are the products of great mind. Manasvino mantra-vidaḥ. Mantra-vidaḥ means the chanters of Vedic hymns.
Mantra-vidaḥ sumaṅgalāḥ. These things are all nice, auspicious. These things are all . . . but kṣemaṁ na vindanti vinā yad-arpaṇam. But these things cannot . . . by these things you cannot alone have success unless it is not offered to the Supreme Lord. Your good qualification should be engaged in the service of the Supreme Lord. Then you get the desired result.
And our Howard's mother has written very nicely that if you talk of Kṛṣṇa, then you enjoy yourself, and you give enjoyment to many others. And if you talk of man, then you can create some, I mean to say . . . what is the exact word she has used? Noise. You can create some noise for some time.
So if you are a good writer, if you are a good thinker, then just think of Kṛṣṇa and write. Then it will please you and it will please all others. Our Back to Godhead is for that purpose. And if you write some fiction, you can please some men and create some noise for some time in the world, but it will be useless after some time. Just like Bhagavad-gītā, Śrīmad-Bhāgavatam. Five thousand years before, it was written—it is still giving light. It is because it is kṛṣṇa-kathā. And within your experience, so many nice novelists and poets came and gone. Nobody cares for them.
So you can create noise. Very nice word she has used—I'm very pleased—that by writing such things you can create a noise in the world for some time, but it will mix in the . . . it will go in the oblivion. So everything should be engaged in the service of Kṛṣṇa in Kṛṣṇa consciousness. That is the perfection of everything.
Thank you very much. (end)