710215 - Lecture 1 Festival SB 06.03.24, Appearance Day, Bhaktisiddhanta Sarasvati - Gorakhpur
Devotee: In the morning of the 15th February '71. Appearance day of Bhaktisiddhānta Sarasvatī Ṭhākura.
Prabhupāda: (Jaya Rādhā-Mādhava) (prema-dhvani)
- etāvatālam agha-nirharaṇāya puṁsāṁ
- saṅkīrtanaṁ bhagavato guṇa-karma-nāmnām
- vikruśya putram aghavān yad ajāmilo 'pi
- nārāyaṇeti mriyamāṇa iyāya muktim
- (SB 6.3.24)
So we have concluded this verse, that Yamarāja says that the holy name of the Personality of Godhead, Bhāgavata, not only His name, but also His activities and His qualities. These qualities . . . last night, somebody was discussing with me saguṇa and nirguṇa. Saguṇa means, according to their version, or a standard version, saguṇa means the material quality. They worship saguṇa-rūpa. Saguṇa means forms of this material world. Sādhakānāṁ hitārthāya brāhmaṇa-rūpa-kalpanaḥ. Kalpanaḥ.
According to Māyāvādī school, the Absolute Truth is imperson. In the Bhagavad-gītā it is also said, kleśo 'dhikataras teṣām, adhikataras teṣām avyaktāsakta-cetasām (BG 12.5). Say, for meditation, it is very difficult to meditate on impersonal feature. Therefore, they artificially think like that: "I am the whole. I am moving the star, I am moving the moon." Or some color display is taking place. Artificially. This meditation is artificial. Therefore, they do not get any result. Simply waste time, and they remain the number one debauch, as they are.
So this kind of meditation . . . because they will not put any form . . . "The Brahman is impersonal." So how they can think of any form? It is very difficult to adjust. Therefore Bhagavad-gītā says, kleśo 'dhikataras teṣām (BG 12.5). They want to meditate upon impersonal Brahman, but it is very troublesome. Because Brahman is not impersonal, but force, they want to make Brahman imperson.
So in order to mitigate this troublesome position, some of their ācāryas, Śaṅkarācārya, has said that "You imagine a form. There is no real form, but you imagine some form." And he has recommended five forms. The first form is Durgā, Śakti. The second form is Sūrya, the sun, sun-worshiper. And the third form is Gaṇeśa, and the fourth form is Śiva, and the fifth form is Viṣṇu. Of course, these are the different stages of spiritual development.
Durgā . . . Durgā means the material power, energy. So when a person is in the lowest stage of material existence, he realizes some power. That's a fact. The scientists also, they realize some power, there is some power in the material world. They go on searching after what is the ultimate power, but they cannot find it out. That is not possible. But they accept that there is some power, nature's power. So that is the stage of śakta stage, Durgā worship.
Then, power . . . just like modern scientists, they also have gone to the power of the sun. That power, another power. That power is sun, and that is called saura, worshiping the sun. Just like there is a Parsi community in India. Fire worship is recommended in the Vedas. So that powerful sun, sun god, they worship the sun. That is the stage of saura, saura stage.
And then, next is the power vox populi, the power of the votes. That is the stage of Gaṇapati. Gaṇa . . . gaṇa means the number of people. Just like in nationalism they are counting upon the power. In this way, they realize some sort of power, I mean to say, moving force or the soul. That is the stage of . . . They say, śivo 'ham. Śivo 'ham. Ahaṁ brahmāsmi. That is the stage of śaiva.
And when they expand that, that "This power, this spiritual power, soul, is all over, all-pervading, impersonal Brahman," that is . . . they, sometimes they accept Viṣṇu. Viṣṇu means all-pervading. But their realization of Viṣṇu is impersonal.
When Caitanya Mahāprabhu was discussing with Rāmānanda Rāya what is the process of elevation, sādhya, sādhana, what is the ultimate objective, Rāmānanda Rāya quoted a verse from the Viṣṇu Purāṇa that:
- puruṣeṇa paraḥ pumān
- viṣṇur ārādhyate
- nānyat tat-toṣa-kāraṇam
- (CC Madhya 8.58)
The beginning of real human civilization is observance of the institute of four varṇas and four āśramas. That is the beginning of civilized life. Otherwise, it is not civilized life; it is crude, uncivilized life, where there is no varṇāśrama, where there is no division of society according to work and quality and āśrama, spiritual life division.
So Rāmānanda Rāya recommended this verse, that this is the process to satisfy the Supreme Lord Viṣṇu. But Caitanya Mahāprabhu said that eho bāhya āge kaha āra, "This is external. If you know something more, better than this, you say." Why He said? There is the version, viṣṇur ārādhyate. Does it mean that He is rejecting Viṣṇu worship? No, He's not rejecting.
Because generally, they, these impersonalists, Māyāvādīs, they also worship sometimes Viṣṇu, these five demigods and God. But their idea is that ultimately imperson. The impersonal takes the form by the help of this material world. The formation takes place simply in the material. That is their opinion. Therefore they say, call, saguṇa. Saguṇa-upāsanā.
Just try to understand this. Saguṇa-upāsanā means when Brahman takes a form He takes a form from this material help. Just like we take a form, we spiritual entities. We also take a form, transmigration of the soul according to karma. I create a certain type of mentality, and that continues throughout my life. And at the time of death, because I have got a certain type of mentality, man mentality or god mentality or dog mentality or fly mentality, any kind of . . . there are so many. So I have to take a certain type of body.
So that body I have to take not by my whim. Daivena. Daiva-netreṇa: by the decision of higher authorities. Daiva, generally it means the Supreme Personality of Godhead and His agents. He has got many. Parāsya śaktir vividhaiva śrūyate (Śvetāśvatara Upaniṣad 6.8, CC Madhya 13.65, purport). So the material agent is Durgā. So I create a mentality by my association with this material world.
There are three kinds of qualities: sattva-guṇa, rajo-guṇa, tamo-guṇa. So one of them or mixed, I will have to accept, because I am associating. Just like—it is not difficult—if you associate with the hippies, you will become hippie. If you associate with the Vaiṣṇava, you become Vaiṣṇava. That is practical. So similarly, if you associate with tamo-guṇa . . . one of the features of tamo-guṇa is laziness and sleepy. I am against so much sleeping because it is tamo-guṇa. It is a manifestation of tamo-guṇa. So this is the feature of tamo-guṇa.
And the features of rajo-guṇa is very active, but for sense gratification. Just like ordinary persons, they are very active. They rise also early in the morning, they work very hard, but the whole plan is for sense gratification. That's all. That is rajo-guṇa. And sattva-guṇa means they are silent, they are sober, they know what is what, and they try for spiritual advancement. That is sattva-guṇa.
So you can understand whether a man is in sattva-guṇa or a man is in rajo-guṇa or a man is in tamo-guṇa by the symptoms of his behavior. So as we associate with different types of guṇas we develop a certain type of mentality that continues, and if it continues up to the point of death, then certainly we'll have to accept a body influenced by these guṇas.
Therefore Bhagavad-gītā says, prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). Yasmāt, these guṇaiḥ. Prakṛteḥ kriyamāṇāni guṇaiḥ. According to the association of guṇa, or quality, prakṛti gives you a certain type of body. The body is given by prakṛti, by nature. Therefore, nature is called mother, Durgā.
Just like we develop this body exactly from the mother's womb. The father gives the seed, but the bodily ingredients, that is . . . just like mother is developing her body, similarly, she is developing the child's body also, by eating, by the secretion, by development of the secretion, air. Air is solidifying the secretion. It is becoming gradually muscles, skin, bone, as it is becoming harder and harder. A very nice factory is going on. That is also by nature. And nature is working by the order of Kṛṣṇa. Therefore, ultimate cause is Kṛṣṇa.
So this bodily development given by the nature is also adduced to the body of Kṛṣṇa. That is Māyāvādī philosophy. Māyāvādī philosophy means they accept Kṛṣṇa as God, but He has assumed a body which is given by this material nature, as it is given to us. That is their policy. They count Kṛṣṇa an ordinary man, on the same level. But that is not a fact.
Therefore Kṛṣṇa condemns this philosophy, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11): "Because I appear as a human being, therefore these rascals consider that I am ordinary man." The rascals, mūḍhāḥ. Mūḍhāḥ means rascals, gādhāḥ, asses. Their designation is given by Kṛṣṇa as asses, rascals.
And Caitanya Mahāprabhu therefore said, māyāvādi-bhāṣya śunile haya sarva-nāśa (CC Madhya 6.169). Because these commentaries, comments by the Māyāvādī school, is simply rascaldom. And if one hears such commentary by the Māyāvādīs, the result will be he'll be doomed. Doomed means forever . . . forever, no—for very, very long time he'll not be able to understand actual his relationship with Kṛṣṇa. Therefore he's doomed. And because he is not able to understand his relationship with Kṛṣṇa, he is called rākṣasa or asura. Āsuraṁ bhāvam āśritāḥ.
That is also condemned in Kṛṣṇa in the Bhagavad-gītā. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ māyayāpahṛta-jñānāḥ (BG 7.15). You'll find amongst them very, very learned men, very, very good scholar. They can quote . . . intelligent men. Because their Māyāvādī commentary, they can utilize, and Kṛṣṇa gives them intelligence also that, "You misuse this verse in this way because you want . . ." Tān ahaṁ dviṣataḥ krūrān (BG 16.19). Kṛṣṇa is sitting within the heart of everyone.
So Māyāvādī philosopher wants to kill God, or Kṛṣṇa. Or nirviśeṣa-śūnyavādi, they want to make Kṛṣṇa as zero or Kṛṣṇa as nirākāra. So Kṛṣṇa also gives them intelligence, "Yes, you just put forward this logic, that logic, that logic, and you prove." That is also confirmed in the Bhagavad-gītā, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: "I am sitting in everyone's heart." Mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). Mattaḥ, "Through Me, from Me, all remembrance or memorization takes place."
So Māyāvādī wants to prove that the ultimate truth is nirākāra, or impersonal. So Kṛṣṇa gives you intelligence, "Yes, you put this forward. Put forward this logic, this logic, that logic." Similarly, Kṛṣṇa gives . . . there is a Bengali proverb that how God works, that one man, a householder, is praying to God, "My dear Lord, there may not be any theft case, burglary, in my home this night. Please save me." So one man is praying a prayer like that, praying like that. Another man is praying, the thief, "My dear Lord, this night I shall commit burglary in that house. Please help me to get something." Now, what is Kṛṣṇa's position? (laughter)
Kṛṣṇa is everyone's heart. So Kṛṣṇa has to satisfy so many prayers. The burglar and the thief and the householder—so many prayers. So Kṛṣṇa's adjustment . . . but He's still . . . that is Kṛṣṇa's intelligence, how He adjusts. He gives everyone freedom. And everyone is given facilities, but still He's in botheration.
Therefore Kṛṣṇa advises to his devotees that, "Don't plan anything. You rascal, you nonsense, you don't give Me trouble. (laughter) Please surrender unto Me. Just go under My plan, you'll be happy. You are making plan, you are unhappy, I am also unhappy. I am also unhappy. (laughter) So many plans are coming daily, and I'll have to fulfill." But He's merciful. If a . . . ye yathā māṁ prapadyante tāṁs . . . (BG 4.11).
So except the devotee of Kṛṣṇa, everyone is simply giving Kṛṣṇa trouble, trouble, trouble, trouble. Therefore, they are called duṣkṛtina. Duṣkṛtina, most miscreant, the miscreants. Don't make any plan. Accept Kṛṣṇa's plan. That will be simply giving trouble to Kṛṣṇa. Therefore, a devotee does not pray even for his maintenance. That is pure devotee. He doesn't give trouble to Kṛṣṇa even for his bare maintenance. If he has no maintenance, he'll suffer, fasting—still, he'll not ask Kṛṣṇa, "Kṛṣṇa, I am very hungry. Give me some food." Of course, Kṛṣṇa is alert for His devotee, but a devotee's principle is not to place any plan to Kṛṣṇa. Let Kṛṣṇa do. Simply we have to do according to the plan of Kṛṣṇa.
So what is our plan? Our plan is, Kṛṣṇa's says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ (BG 18.66). Man-manā bhava mad-bhakto mad-yājī. So our plan is the same thing. We are simply canvassing for Kṛṣṇa that, "You become Kṛṣṇa conscious." We have to show our example, how we are becoming Kṛṣṇa conscious, how we are worshiping Kṛṣṇa, how we are going on the street for vibrating Kṛṣṇa's name, transcendental name.
Now we are distributing Kṛṣṇa's prasādam. As far as possible, our business is to induce persons how he becomes Kṛṣṇa conscious. That's all. For that reason, you can make your plan, because that is Kṛṣṇa's plan. But that should also be sanctioned by Kṛṣṇa. Don't make your own manufactured, concocted plan. Therefore, to guide you, a Kṛṣṇa's representative required. That is spiritual master.
So there is a huge plan and huge scheme. Therefore we have to follow the footsteps of the mahājanas. As it is stated here, that dvādaśaite vijānīmo dharmaṁ bhāgavataṁ bhaṭāḥ. He said that "We, the selected mahājanas, representatives of Kṛṣṇa, we know what is bhāgavata-dharma, what is Kṛṣṇa dharma." Dvādaśa. Dvādaśa. The dvādaśa means twelve names, already mentioned, svayambhūr nāradaḥ śambhuḥ . . . (SB 6.3.20). I have explained. So Yamarāja said: "Only we, these twelve men, representatives of Kṛṣṇa, we know what is bhāgavata-dharma."
Dvādaśaite vijānīmaḥ. Vijānīmaḥ means "we know." Dharmaṁ bhāgavataṁ bhaṭāḥ, guhyaṁ viśuddhaṁ durbodhaṁ yaṁ jñātvāmṛtam aśnute. "We know." Therefore it is advised, mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). These mahājanas, as they have prescribed, that is the real way for understanding Kṛṣṇa, or spiritual service. So we are following the Brahma-sampradāya, the first, Svayambhū. Brahmā. Brahmā, then Nārada; from Nārada, Vyāsadeva. In this way, Madhvācārya, Śrī Caitanya Mahāprabhu, in this way.
So today, because we are following the footsteps of Śrī Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda, so this is, today is his appearance day. So we should honor this tithi very respectfully and pray to Bhaktisiddhānta Sarasvatī Gosvāmī that, "We are engaged in your service. So give us strength, give us intelligence. And we are being guided by your servant." So in this way we have to pray. And I think in the evening we shall distribute prasādam. Not at noon. In the evening there will be some . . . so many audience come. So they can be distributed prasādam, and some of the members who can come from Bhatikara, they can be also invited. So arrange for this.
And at twelve o'clock, we offer puṣpāñjali. That puṣpāñjali mantra, it should be beginning . . . it should begin from the beginning. Not . . . you were singing, śrī-vārṣabhānavī-devī. There are two other lines. Why do you forget that?
Haṁsadūta: Śrī-vārṣabhānavī-devī . . .
Prabhupāda: No. Before that, there are two other lines. What is that?
Haṁsadūta: Namo oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhūtale śrīmate bhaktisiddhānta-sarasvatīti nāmine.
Prabhupāda: Why do you forget them? Yes. So you can chant this mantra and offer puṣpāñjali flower. And we shall together offer flowers. Actually, the worship is . . . that is my duty. But sagoṣṭhī. Now I'll have to offer my respect with my spiritual family members, sagoṣṭhī. That is called sagoṣṭhī. Just like Vyāsadeva says, dhīmahi. He's offering prayer sagoṣṭhī, with all his followers and disciples. That is the process.
So this flower offering will be done at twelve, and I think feasting will be in the evening. And after offering this puṣpāñjali, we can take our usual food. But the feasting may be done in the evening. Make like that. Because some audience, some members, visitors come, they should be given. And you can ask that Baka . . . Baka, his name is Baka?
Prabhupāda: No, no. Poddarji . . .
Gurudāsa: Bunka. Radhe-Shyam Bunka.
Prabhupāda: Yes, Radhe-Shyam. And some others. And we can . . . you can invite . . . Dr. Rao is not . . . his brothers and his wife, and anyone we have made friends in the meantime, some of them.
Haṁsadūta: Prabhupāda, where should we place the picture?
Prabhupāda: On there.
Haṁsadūta: This big picture. On the altar? Or next to the altar?
Prabhupāda: Just so there is space.
Tamāla Kṛṣṇa: Prabhupāda? Where shall we serve the people?
Prabhupāda: Oh, there are so many places.
Tamāla Kṛṣṇa: Downstairs and . . . not in these rooms.
Tamāla Kṛṣṇa: Not in these rooms.
Prabhupāda: Why not this room?
Tamāla Kṛṣṇa: Yes?
Tamāla Kṛṣṇa: And when shall it be served? After the ārati?
Prabhupāda: After ārati and little talk, that's all.
Tamāla Kṛṣṇa: Then we serve prasādam. And how many men would you say we should prepare for? One hundred?
Prabhupāda: That you make arrangement. You know how many people are coming. Why you are asking me?
Tamāla Kṛṣṇa: So ordinary prasādam at noontime and feasting prasādam . . .
Prabhupāda: Feasting means purī and halavā and a vegetable and a chutney. That's all. Four things. Make simple.
Tamāla Kṛṣṇa: And Prabhupāda? Do you want us to offer feast to your Guru Mahārāja at noontime? A special plate of feast?
Prabhupāda: Not a special plate. The process is that whatever we offer to the Deity, that is offered to guru. And guru offers to his guru. In this way goes to Kṛṣṇa. We don't directly offer Rādhā-Kṛṣṇa. No. We have no right. Neither He accepts in that way.
The pictures of the ācāryas, why there are? Actually, one has to offer the plate to his guru, and he'll offer his guru, he offers his guru, his guru. In this way it will go to Kṛṣṇa. That is the process. You cannot directly approach Kṛṣṇa or other subordinates to Kṛṣṇa. That is not possible.
Tamāla Kṛṣṇa: So may we offer you a special feasting?
Prabhupāda: As you do, that is all right. The process is this. Not you or you. That is the process. Then all right. Hare Kṛṣṇa. (end)