741124 - Lecture SB 03.25.24 - Bombay
Nitāi: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. (Prabhupāda and devotees repeat) (leads chanting of verse, etc.)
- ta ete sādhavaḥ sādhvi
- saṅgas teṣv atha te prārthyaḥ
- saṅga-doṣa-harā hi te
- (SB 3.25.24)
"O My mother, O virtuous lady, these are the qualities of great devotees who are freed from all attachment. You must seek attachment unto such holy men, for this counteracts the pernicious effects of material attachment."
- ta ete sādhavaḥ sādhvi
- saṅgas teṣv atha te prārthyaḥ
- saṅga-doṣa-harā hi te
- (SB 3.25.24)
So at our present moment we are saṅga-doṣa-yukta, we are contaminated by the attachment of modes of material nature. Some of us contaminated by the sattva-guṇa, some of us are contaminated by the rajo-guṇa, and some of us is contaminated by the tamo-guṇa. So out of the three, the rajo-guṇa and tamo-guṇa is very dangerous. Rajas-tamo-bhāvāḥ (SB 1.2.19). Rajo-guṇa and tamo-guṇa means kāma-lobhādayaś ca ye, to be contaminated by lusty desires and greediness. So one has to overcome in the beginning, at least, the contamination by rajo-guṇa and tamo-guṇa. At the present moment, especially in this age, the contamination of tamo-guṇa is very prominent, and little rajo-guṇa also; but sattva-guṇa is practically nil in this age, Kali-yuga. It is said in the śāstra that sattva-guṇa will be practically nil. Rajas-tamaḥ. And the aim of life is to become free from all the contaminations, even sattva-guṇa contamination. This has been explained in the Bhagavad-gītā very nicely in the Fourteenth Chapter, how to become not contaminated; disinfected.
So here Kapiladeva advises that, "Mother, if you want to be disinfected, uncontaminated by this material nature, then you associate with sādhu." That was the beginning.
- prasaṅgam ajaraṁ pāśam
- ātmanaḥ kavayo viduḥ
- sa eva sādhuṣu kṛto
- mokṣa-dvāram apāvṛtam
- (SB 3.25.20)
This was the beginning, how to become uncontaminated. We have got some attachment to the material modes of nature. That is the cause of our bondage. Now, if we want to be free from this bondage, uncontaminated, then the same attachment should be transferred to the sādhu. Sa eva sādhuṣu kṛtaḥ, the same attachment. Everyone has got attachment. Nobody is free of attachment. The Māyāvādī philosophy, they say that "Stop this attachment." The bauddha philosophy says that "Make this attachment zero." This is also a little advancement, but it is not possible to make our attachment zero. That is not possible. Therefore Bhagavān says in the Bhagavad . . . paraṁ dṛṣṭvā nivartate (BG 2.59). Just like a child has got attachment for playing, and gradually, his attachment should be transferred for reading, going to school, education. But if you stop his attachment, then he will become mad. You must give something. Paraṁ dṛṣṭvā nivartate. Just like we are, to the Western devotees, we are advising them—at least, those who are accepted as our disciples, they must—no meat-eating. They are accustomed to meat-eating, but that how this meat-eating has been stopped? We have given them nice things, kachorīs, śiṅgāra, rasagullā, so they have given up meat-eating. So you must give something more palatable. Then detachment will be possible. First of all nullify the attachment, and then give him better attachment. Then he will forget. Paraṁ dṛṣṭvā nivartate. You cannot force a living entity by force. Gradually . . . the same example: a child has got attachment, but by some system, its attachment is turned over.
So similarly, our consciousness is there. Somehow or other, it is now contaminated. So gradually, this contaminated consciousness has to be purified, and then Kṛṣṇa consciousness automatically will arise, will be awakened. Because the Kṛṣṇa consciousness is original consciousness. Somehow or other, it is now covered by material attachment. So how to give up this material attachment and become attached to Kṛṣṇa, developing Kṛṣṇa attachment? The process is sādhu-saṅga (CC Madhya 22.83). That is . . . sa eva sādhuṣu kṛtaḥ mokṣa-dvāram apāvṛtam. We have got so many attachment for so many things in the material world, and if you simply . . . you cannot make it zero; that is not possible. You have to purify. Just like if there is some disease in the eyes, if you simply say: "Pluck it out," that is not treatment. Treatment is: you must remove the disease. If there is cataract, by some way or other, then your eyesight will be revived. Similarly, we have got desires; we have got kāma, krodha, lobha, moha, mātsarya. These are there. But you have to divert these things for Kṛṣṇa's service. Kāmaḥ kṛṣṇa-karmārpaṇe. Just like we have got very much attachment toward doing business, for earning money and become very happy. So Kṛṣṇa says: "Yes, you can do business. There is no harm. But you give Me the result." Yat karoṣi yaj juhoṣi yad aśnāsi yat tapasyasi, kuruṣva tad mad-arpaṇam (BG 9.27). He does not say that you have to do something particular. Of course, bhakta, bhakti, but one who is not accepting bhakti cult immediately, to him Kṛṣṇa says: "All right, never mind. Whatever you do, that's all right." Yat karoṣi. He does not say that, "Do this." Yat karoṣi yaj juhoṣi yad aśnāsi. "Try to give it to Me."
That is the beginning of bhakti-yoga. If you do business and you earn money and spend it for Kṛṣṇa consciousness, that is also bhakti. That is also bhakti. Just like vivid example is Arjuna. Arjuna is a fighter, and by fighting he became a devotee; not by chanting Hare Kṛṣṇa, but by fighting. Kṛṣṇa advised him to fight. He was, rather, because he was a Vaiṣṇava, he was not willing to fight, to kill. Vaiṣṇava does not like to kill. But if there is necessity . . . just like Arjuna had to kill. That is by the order of Kṛṣṇa, not by his own will. By his own will, Kṛṣṇa did . . . Arjuna did not like to kill, to fight. That is Vaiṣṇava's natural instinct. He does not wish to do harm or to kill anybody. But when a Vaiṣṇava knows that Kṛṣṇa wants it, he doesn't care for his own consideration. "Never mind." That is practical example, Kṛṣṇa.
So similarly, sva-karmaṇā tam abhyarcya (BG 18.46). Everyone has got his some particular duty, occupation. If, by executing your occupational duty, you worship Kṛṣṇa, then your life is perfect. That is the instruction given in Śrīmad-Bhāgavatam, Naimiṣāraṇya.
- . . . dvija-śreṣṭhā
- svanuṣṭhitasya dharmasya
- saṁsiddhir hari-toṣaṇam
- (SB 1.2.13)
Ataḥ pumbhir dvija-śreṣṭhāḥ. Pumbhiḥ, by person. Everyone is engaged in some occupational duty. Formerly it was the varṇāśrama: brāhmaṇa, kṣatriya, vaiśya, śūdra, and brahmacārī, gṛhastha, vānaprastha, sannyāsī. Everyone has got some particular duty according to his position. Now, the different occupational duties have expanded. It doesn't matter. If you are engineer, if you are medical man, if you are something else, it doesn't matter. Sva-karmaṇā tam abhyarcya (BG 18.46). But try to serve Kṛṣṇa by the result of your work. That is bhakti. That we have to learn. Our Kṛṣṇa consciousness movement does not mean that we are going to stop all activities. No, this is not our mission. You be engaged in your activities, but don't forget Kṛṣṇa. This is our mission. Be always Kṛṣṇa conscious.
Therefore Kṛṣṇa says . . . how to become Kṛṣṇa conscious? Yat karoṣi: "Whatever you do," kuruṣva tad mad-arpaṇam, "the result you give Me." Then it will be Kṛṣṇa consciousness. You always think that you are doing for Kṛṣṇa. Of course, by the order of Kṛṣṇa or by His representative, not whimsically. If you do something nonsense and if you think that, "I am doing for Kṛṣṇa," that will not be accepted. It must be verified by the acceptance of Kṛṣṇa and Kṛṣṇa's . . . or Kṛṣṇa's representative. Arjuna did not fight without Kṛṣṇa's order. Therefore we must receive the order. If we say that, "We do not find Kṛṣṇa. How shall I . . .?" then Kṛṣṇa's representative. That is sādhu. The Kṛṣṇa's representative is sādhu. Therefore Kapiladeva is advising herewith that, "You, mother, you associate with sādhus."
Ete sādhavaḥ. He has described the symptoms of sādhu. By the last three, four ślokas, He has described what is the symptom. Everything should be accepted by the symptom, characteristic. Not that anyone will come: "I am a sādhu." No. We must know by the characteristic of sādhu. That has been described. Similarly, incarnation of God, not that anyone will come and say: "I am incarnation of God." That will not be accepted. We have to see the characteristics of God as they are stated in the śāstra, then we can accept somebody as God by uncommon quality.
So apart from God, now our present problem is that we are entangled by the infection of material qualities, rajas-tamo-bhāvāḥ especially. Kāma-lobhādayaś ca ye, ceta etair anāviddhaṁ sthitaṁ sattve prasīdati (SB 1.2.19). We have to conquer over the quality, the infection of quality of rajas-tamaḥ, and then we have to situate ourself in sattva-guṇa. Then we are in the safe position. And if we do not allow to be infected again by the rajo-guṇa and tamo-guṇa—if we keep ourself purely in sattva-guṇa, that is called śuddha-sattva, simply purified sattva-guṇa—then we will be able to understand what is Kṛṣṇa, what is God. So not only we have to acquire the qualities of sattva-guṇa: satyaṁ śamaḥ śaucaḥ ārjavaṁ titikṣā, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam . . . (BG 18.42). These are the characteristic of sattva-guṇa: truthful. So much so truthful that, as they are stated by the commentators, that even an enemy asks some secret from you, you can say. Suppose a thief has come, "Now, what you have got in your box?" So if you say, "I have got so many thousands of rupees" or "hundreds," truthfulness should be like that. Even to your enemy it should be disclosed. That is called truthfulness. Satyaṁ śamaḥ damaḥ śaucaḥ, cleanliness. Then controlling the mind, controlling the senses, and simplicity, very simple in behavior, ārjava; titikṣā, tolerance; and full knowledge; vijñānam, practical application of knowledge; āstikyam, full faith in Vedic literature and in God. These are the qualification of sattva-guṇa.
So everything can be attained very nicely and easily simply by this sādhu-saṅga. Sādhu-saṅga (CC Madhya 22.83). Therefore we repeatedly say that we are trying to create some sādhu so that in different parts of the world they will preach Kṛṣṇa consciousness, and people will be able to associate with them, and they will become purified. This is Kṛṣṇa consciousness movement, that sādhu-saṅga. It is very essential. People are suffering on account of being contaminated by the tamo-guṇa and rajo-guṇa, becoming entangled simply by lusty desires always, just like cats and dogs. So they are becoming more and more entangled. Unfortunately, they do not know that there is life after death, but they do not know what kind of life is going to happen next after death. They are blind, andha. Andhā yathāndhair upanīyamānāḥ (SB 7.5.31). The leaders are also blind. They do not know what is the aim of life, where is the future of life. And they are leading them. They are also blind. Especially in this age, the human society is in great danger. They do not care what is next. But there is next life. We get it, information, from Kṛṣṇa: tathā dehāntara-prāptiḥ (BG 2.13). Dehāntara-prāptiḥ there is. How you can deny it? The authority says. And we have got experience also. We are having dehāntara from babyhood to childhood, from childhood to boyhood, from boyhood to youthhood. In this way, we have changed so many bodies, dehāntara. This is called dehāntara. Similarly, after death there will be dehāntara. It is very reasonable, but people do not believe it.
So this is our position, and the human life is the opportunity to stop this dehāntara. And to stop this dehāntara, that is the main business. And how it can be done? Simply by understanding Kṛṣṇa. And how you can understand Kṛṣṇa? Simply by association of the devotees. That's all. It is not very difficult. Ādau śraddhā tataḥ sādhu-saṅgaḥ (CC Madhya 23.14-15). Rūpa Gosvāmī says. If you get some faith, "Now I shall become free from this material attachment," then, as it is advised here, sa eva sādhuṣu kṛtaḥ. The attachment we have got for material enjoyment, similar attachment should be for the sādhu, that's all. Suppose I want to drink. As I become mad without getting any drinking, similarly, when you become mad without sādhu-saṅga, then you are liberated. You have to simply divert the attachment. Not to speak of drinking, even those who are smoker, if he cannot smoke for one hour, his throat becomes dried up, "Give me bīḍī. Give me bīḍī." So as you have got attachment for the bīḍī, similar attachment for sādhu will be our liberation. Tat kṛtaḥ sādhuṣu. That is to be learned. That you can learn with sādhu-saṅga, if you mix with the sādhus. Therefore our mission is if we can create some sādhu and they distribute themself all over the world . . . as Caitanya Mahāprabhu says:
- pṛthivīte āche yata nagarādi grāma
- sarvatra pracāra haibe mora nāma
- (CB Antya-khaṇḍa 4.126)
He wants that in every village, every town of the whole world, there may be a center of Kṛṣṇa consciousness so that people will take advantage of it and they will also become sādhu. This is the mission of Kṛṣṇa consciousness.
So the sādhus have been described in different way:
- titikṣavaḥ kāruṇikāḥ
- suhṛdaḥ sarva-dehinām
- ajāta-śatravaḥ śāntāḥ
- sādhavaḥ sādhu-bhūṣaṇāḥ
- (SB 3.25.21)
We have discussed these verses. A sādhu . . . because everything you want to learn, you have to take some penance voluntarily. So we have to give up something in the beginning. Just like we advise, "No illicit sex, no intoxication, even up to smoking bīḍī and taking tea." So one who is accustomed to these habits, for him to give up immediately these things, it becomes a little painful. Therefore one has to become tolerant, "Never mind. I will have to become free." Just like to become cured from some disease, we agree to undergo surgical operation although it is very painful, tolerate; similarly, we have to learn toleration although there will be some pain. That is called titikṣavaḥ.
At the same time we have to become kāruṇikāḥ, taking compassion of the fallen souls. We have to go from country to country, town to town, city to city, village to village, to enlighten them to become Kṛṣṇa conscious. That is sādhu's duty. Those who are preachers, they are better sādhu than those who have gone to Himalaya. The sādhus who have gone to Himalaya for his personal benefit, that is also good, but those sādhus who are preaching and facing so many difficulties, so many opposing elements, they are better sādhu. They are better sādhu. They are fighting for Kṛṣṇa's sake. So kāruṇikāḥ, because they are more compassionate. One sādhu has gone to Himalaya, sitting there in a secluded place not to be bothered by any asādhu. That is also nice, but that is personal interest. But those sādhus are not gone to Himalaya but have left Vṛndāvana, easy life, and gone to fight to the world, they are better sādhu. That is the opinion of Kṛṣṇa. Ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati (BG 18.68). Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ (BG 18.69). Those who are preaching the message of Bhagavad-gītā, facing many opposing elements, many difficulties, Kṛṣṇa says, na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ: "Nobody is dearer than him."
So if you want to become very quickly under the recognition of Kṛṣṇa, then every one of you become a preacher of Kṛṣṇa consciousness. That is the message of Caitanya Mahāprabhu.
- bhārata-bhūmite manuṣya-janma haila yāra
- janma sārthaka kari' kara para-upakāra
- (CC Adi 9.41)
And in India everybody is conscious of Kṛṣṇa. Somebody . . . I am asked in foreign countries, "How many Kṛṣṇa conscious people are there in India?" That "India . . . in India the cent percent, they are Kṛṣṇa conscious." Unfortunately, they have artificially covered that by the so-called blind leaders. Andhā yathāndhair upanīyamānāḥ. The leaders are advising them, "What is the use of becoming Kṛṣṇa conscious? Now you become technical conscious." So no, that will not make us happy. We have to become Kṛṣṇa conscious, especially in India, because he has got his birth in India for developing Kṛṣṇa consciousness. So we should not give up this opportunity. Not only that: we shall become fully Kṛṣṇa conscious, and we shall go out, outside India, to preach Kṛṣṇa consciousness movement. That is para-upakāra. That is the best welfare activities in the human society. That is Caitanya Mahāprabhu's mission. Bhārata-bhūmite manuṣya-janma haila yāra (CC Adi 9.41). Of course, He expected from the human being, not from the cats and dogs.
So sādhu-saṅga is so essential. And sādhu's symptoms are described. And suhṛdaḥ. Suhṛdaḥ, we have already explained. Suhṛdaḥ means well-wisher for everyone. His heart is full of well-wishing for everyone. "Everyone" means for Indians, nationals? No, sarva-dehinām. Sarva-dehinām, all bodies, even for the cats and dogs. A devotee wishes welfare even of the cats and dogs by giving him prasādam: "Take little prasādam." So the dog will be also . . . there is an instance during Caitanya Mahāprabhu's time. Devotees from Bengal were going to see Caitanya Mahāprabhu, and on the way a dog also began to follow them. So the leader of the party, Śivānanda Sena, he was also giving food, prasādam, to the dog, and they had to cross one river, and the boatman would not take the dog. Śivānanda Sena paid him some more money that, "You take the dog." This is Vaiṣṇava that, "This dog has taken our company. He is going with us. How I can leave him behind?" So he paid more money, "Please take this dog." This is called suhṛdaḥ sarva-dehinām (SB 3.25.21). And the dog was emancipated. He went to Caitanya Mahāprabhu, and he was sitting as dog, and Caitanya Mahāprabhu was eating something and throwing it to the dog. In this way, the dog got Vaikuṇṭha. This is Kṛṣṇa consciousness movement, that this consciousness, this sympathy for everyone, can dispatch even a dog to Vaikuṇṭha. Suhṛdaḥ sarva-dehinām.
Ajāta-śatravaḥ: A Vaiṣṇava is not enemy of anyone. Ajāta-śatravaḥ śāntāḥ, always peaceful. Sādhavaḥ sādhu. This is the first, preliminary symptoms of a sādhu. The next? Mayy ananyena bhāvena: "simply attached to Kṛṣṇa," ananyena bhāvena. These are the external, and these are internal. Ananyena bhāvena bhaktiṁ kurvanti ye dṛḍhām. Simply as Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), so a devotee, a pure devotee, is simply attached to Kṛṣṇa. They are not dis . . . a devotee is not disrespectful to other demigods. That is a mistake that, "These Kṛṣṇa devotees, they do not care for other demigods." No. A Kṛṣṇa devotee cares for the other demigods very rightly because he knows what is the position of the other demigods in comparison to Kṛṣṇa. Just like Durgā, Goddess Durgā. In the Brahma-saṁhitā the Goddess Durgā is worshiped. In which way? Sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva yasya bhuvanāni bibharti durgā (Bs. 5.44). Mother Durgā is the external energy, or potency, of Kṛṣṇa, and she is so powerful that sṛṣṭi-sthiti-pralaya-sādhana, she can create, she can maintain and she can annihilate, or bring devastation. She is so powerful. Sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā (Bs. 5.44). And Mother Durgā is so powerful alone. Chāyeva yasya bhuvanāni bibharti durgā: "But she is acting not independently, but like the shadow," chāyeva. Chāyeva yasya bibharti bhuvanāni: by the indication of Kṛṣṇa. That is explained in the Bhagavad-gītā also: mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10).
So don't think that this material energy is working independently. She is working under the direction of Kṛṣṇa. So a devotee knows this. Just like a policeman is working. A sane man knows that he is working not independently, but under the government order. This knowledge required, not that that because policeman has got some power, he becomes God. No. God is not so cheap. You can accept . . . parāsya śaktir vividhaiva śrūyate (Śvetāśvatara Upaniṣad 6.8, CC Madhya 13.65, purport). God has got multi-energies. One of the energies is Durgā, not that she is all in all. No. There are many millions of Durgās, many millions of Śivas, because there are many millions of universes. Just like many millions of police force, similarly, these demigods, there are many, many millions. But God is one. God is not million. Of course, He can expand in million forms; that is different thing. Svāṁśa, vibhinnāṁśa.
So the devotee offers respect to the demigods as the assistant or energy of the Supreme Personality of Godhead, not as the supreme power. That is the difference. And one who does not know what is God, they take these demigods as supreme. They are less intelligent. So therefore a . . . devotees offer respect to the demigods, but he knows that Supreme Lord is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Therefore, mayy ananyena bhāvena bhaktiṁ kurvanti ye dṛḍhām. Dṛḍha-vrata. Bhajante māṁ dṛḍha-vratāḥ, Bhagavad-gītā.
- mahātmānas tu māṁ pārtha
- daivīṁ prakṛtim āśritāḥ
- bhajanty ananya-manaso . . .
- (BG 9.13)
Ananya-bhāvena. They . . . it is not that they disrespect demigod; they give proper respect to everyone. What to the demigods? Even to the ant.
- tṛṇād api sunīcena
- taror api sahiṣṇunā
- amāninā mānadena
- kīrtanīyaḥ sadā hariḥ
- (CC Adi 17.31)
Amāninā. Everyone is given respect by Vaiṣṇava. Mat-kṛte tyakta-karmāṇas tyakta-svajana-bāndhavāḥ. But they are ready to give up family, relatives, everything. Sarva-dharmān parityajya (BG 18.66). Mat-kṛte, only for Kṛṣṇa's sake, they can . . . this is sādhu.
Then what is their business, activities? Mad-āśrayāḥ kathā mṛṣṭāḥ. They simply take pleasure in talking about Kṛṣṇa. They simply take pleasure, śṛṇvanti kathayanti ca, by hearing about Kṛṣṇa. We have got so many things to hear about Kṛṣṇa: how Kṛṣṇa is fighting, how Kṛṣṇa is killing the demons, how Kṛṣṇa is behaving with the gopīs, how Kṛṣṇa is playing as a cowherd boy. So many things we have got. Therefore Kṛṣṇa has given us so many literature. If you simply hear and talk about Kṛṣṇa . . . we are translating all these books about kṛṣṇa-kathā. Already there are about one and half a dozen books, big, big books. We have to publish sixty books like that, simply about Kṛṣṇa, simply about Kṛṣṇa, apart from Bhagavad-gītā. So we can read. Śṛṇvatāṁ kathayanti, śṛṇvanti kathayanti. So we have got enough to become sādhu if you simply hear about Kṛṣṇa and speak about Kṛṣṇa. Tapanti vividhās tāpā naitān mad-gata-cetasaḥ. The immediate relief will be that we shall be saved from the sufferings of this material condition of life.
So these are the symptoms of sādhu, and Kapiladeva is summarizing, "Mother," ta ete sādhavaḥ sādhvi sarva-saṅga-vivarjitāḥ, "these symptoms are visible when one has no more any material attachment." Sarvopādhi-vinirmuktam (CC Madhya 19.170). This is sādhu: no more designation. "I am Hindu," "I am Muslim," "I am Christian," "I am American"—these devotees, they have got no such conception. They are . . . every one of them is thinking, "I am servant of Kṛṣṇa." This is called sarvopādhi-vinirmuktam. These are upādhi. Even this varṇāśrama, that is also . . . "I am sannyāsī," "I am gṛhastha," "I am vānaprastha . . ." Caitanya Mahāprabhu has rejected all these things. Nāhaṁ vipro na ca nara-patiḥ: "I am neither brāhmaṇa, nor kṣatriya, nor vaiśya, nor śūdra." Then what You are? Gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ (CC Madhya 13.80): "This is My position." This is called sarvopādhi-vinirmuktam (CC Madhya 19.170), no more designation.
So if we become no more designation, then immediately the whole world becomes Vaikuṇṭha. We are fighting—"I am Hindu," "I am Muslim," "I am Christian," "I am American," "I am Indian," "I am German." The whole disturbance is there. "This is my land. This is your land." The whole world is doing. As soon as they become Kṛṣṇa conscious, immediately this hellish world become Vaikuṇṭha, immediately, tat-kṣaṇāt. Simply one has to learn.
So such important movement we should take very seriously and try to spread it all world wide. That will be the best service to the human society.
Thank you very much.
Devotees: Jaya. Haribol. (end)