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750701 - Lecture SB 06.01.18 - Denver

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

750701SB-DENVER - July 01, 1975 - 22:11 Minutes

Prabhupāda: (leads prema-dhvani) Thank you very much.

Devotees: All glories to Śrīla Prabhupāda. (break)

Nitāi: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. (devotees repeat) Śrīmad-Bhāgavatam, Sixth Canto, First Chapter, verse number 18. (leads chanting of verse, etc.)

prāyaścittāni cīrṇāni
na niṣpunanti rājendra
surā-kumbham ivāpagāḥ
(SB 6.1.18)

(break) (02:07)

"Those persons who are performing many processes of atonement cannot become purified by such atonement due to their being nondevotees, just as a pot containing liquor cannot be purified even if it is washed by all the rivers combined together."


prāyaścittāni cīrṇāni
na niṣpunanti rājendra
surā-kumbham ivāpagāḥ
(SB 6.1.18)

Ivāpagāḥ. So here is one significant word, surā-kumbham. Everything is washed very nicely. If you go to the river, you can wash very nicely. But just see how much infectious is liquor that the any pot or any bottle which was filled up with liquor, they cannot be purified. This is Vedic civilization. How much condemned is liquor! Because a pot was filled up with liquor, you cannot use it for any other purpose. It is lost. Even if you wash it very nicely, no, it will not be accepted. Finished. Similarly, there are many processes of purification; they cannot be as useful as bhagavad-bhakti. Bhagavad-bhakti is so nice that Kṛṣṇa says that "You surrender to Me," sarva-dharmān parityajya, "and immediately you become immune from all reaction of sinful activity. Immediately."

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
(BG 18.66)

Bhagavad-bhakti is so strong. In many places it is stated in the śāstra.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ
viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ
śrama eva hi kevalam
(SB 1.2.8)

So there are different varieties of religious system, but if you execute your particular type of religious system very perfectly, but the result—if you do not become attached to Kṛṣṇa, your love for Kṛṣṇa is not awakened—then simply by performing such ritualistic ceremony or rules and regulation of your religious system, if you do not become, develop yourself to love God, then it is all useless waste of time. It has no meaning. That is the test, how to become, how to advance in loving service of the Lord. That is the . . . then you are religious, you are philosopher, you are great man, you are everything. Otherwise, if you do not awaken your dormant love for Kṛṣṇa, or God, then all such labor is useless. Śrama eva hi kevalam. Dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ, notpādayed yadi (SB 1.2.8). By performing religious ceremonies or following the religious principle, the test is how one has become advanced in the loving service of the Lord. This is required. And his example is very strong, that surā-kumbham ivāpagāḥ. Surā-kumbha, the pot which contained liquor, it cannot be purified. Therefore it is so strictly prohibited about liquor. So,

sakṛn manaḥ kṛṣṇa-padāravindayor
niveśitaṁ tad-guṇa-rāgi yair iha
na te yamaṁ pāśa-bhṛtaś ca tad-bhaṭān
svapne 'pi paśyanti hi cīrṇa-niṣkṛtāḥ
(SB 6.1.19)

Therefore Rūpa Gosvāmī has recommended that "Somehow or other, you become Kṛṣṇa conscious." Yena tena prakāreṇa manaḥ kṛṣṇe niveśayet. That is the recommendation of Rūpa Gosvāmī: "Somehow or other, you engage your mind in Kṛṣṇa." Then your life will be successful. Somehow or other. Do anything, but you remember Kṛṣṇa. That is the instruction in the Bhagavad-gītā also. Yudhyasva mām anusmara (BG 8.7): "You fight; at the same time, you remember Me." "How it is possible? I am busy, and I have to remember Kṛṣṇa?" Sometimes this argument is put forward. But that argument is not strong. Rūpa Gosvāmī has given very nice example that a woman, if she is attached to some man and she has a fixed-up time to meet the man at some place or at some hour, so she may be engaged in household affairs very busily, but she is expecting, "When that hour will come?" This is very factual example. The mind is there, "When that meeting will take place?" Similarly, you can remember Kṛṣṇa. The . . . it is a crude example, but it is possible that you be busy in so many ways, but at the same time you can remember Kṛṣṇa. That is wanted. That is Kṛṣṇa conscious. We have no objection. You do business, you do this, you do that. But if you can always remember Kṛṣṇa, then your life is successful. It doesn't matter. Yena tena prakāreṇa manaḥ kṛṣṇe niveśayet (Bhakti-rasāmṛta-sindhu 1.2.4). And if you remember always Kṛṣṇa, that means you are becoming purified. You are purified immediately.

So that is required. Prāyaścitta and other things, they may be temporarily . . . that is . . . we are discussing this point. The real point is that nārāyaṇa-parāṅmukham. Without thinking of Nārāyaṇa or Kṛṣṇa or Viṣṇu, no other method will be able to purify you. There are many places . . . vīta-rāga-bhaya-krodhā, man-manā . . . what is that verse? Vīta-rāga-bhaya-krodhā, mām upāśritāḥ (BG 4.10) . . . the simple process to become purified. And that simple process is this chanting. Chanting Hare Kṛṣṇa, Hare Kṛṣṇa, this name "Kṛṣṇa" is reminding me. I must hear and I must chant with the tongue. Then you keep yourself always in Kṛṣṇa consciousness. Our method is very simple. It doesn't require much education or to become rich or become beautiful or become . . . to take birth in high family. No. In any condition. Ahaituky apratihatā (SB 1.2.6). If you want to chant Hare Kṛṣṇa mantra, there is no impediment in the world. You can, walking on the street, you can chant Hare Kṛṣṇa. That will keep you purified. No other method. This is the purport of this verse.

prāyaścittāni cīrṇāni
na niṣpunanti rājendra
surā-kumbham ivāpagāḥ
(SB 6.1.18)

So this purificatory process . . . bhakti means purificatory process. We are impure. Because we are impure, therefore we are undergoing so many tribulations, so many miserable condition of life. Otherwise we are spirit soul, ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Our position is ānandamaya. Ānandamaya, the Vedānta-sūtra says, ānandamaya. "By nature, spirit soul is ānandamaya, always full of jolly." You see Kṛṣṇa. Kṛṣṇa is full of jolly. Always you see pictures of Kṛṣṇa, either He is playing with the cowherds boy or either He is killing some demon, He is laughing, very sportively He is killing. And what to speak of with the gopīs and Rādhārāṇī? Because He is sac-cid-ānanda-vigrahaḥ (Bs. 5.1), always full of happiness and bliss. And we are also part and parcel of Kṛṣṇa. Therefore our position is the same, maybe in small scale. The position is the same, ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Ānandamaya. So why we should be morose? Why we should be unhappy? Because we are now at the present moment covered with the sinful reaction of our life. So if we purify ourself . . . tapasā brahmacaryeṇa (SB 6.1.13), we have already discussed, or that will be discussed later. The human life is meant for that. Purify. Don't keep yourself unclean. Purify. Then you regain your original, spiritual life. That is the only business.

But unfortunately, we are not interested in purifying, but we are interested to be more implicated by being impure. A diseased man, if he is to be cured, he must follow the rules and regulation as prescribed by the physician. And if he does not follow the rules and regulation—whatever he likes, he does—then the disease will increase. Disease will increase. We shall be careful to follow the rules and regulation. And another complaint I was hearing, that we are not taking prasādam, especially the gṛhasthas. No. That is not good. You should take prasādam.

kṛṣṇa baro doyāmoy, koribāre jihwā jay,
swa-prasād-anna dilo bhāi
sei annāmṛta pāo, rādhā-kṛṣṇa-guṇa gāo,
preme ḍāko caitanya-nitāi

Kṛṣṇa baṛo doyā . . . our tongue is the greatest enemy. Tā 'ra madhye jihwā ati, lobhamoy sudurmati. The tongue is the greatest enemy, and if you can control the tongue, then you can control all the senses. Otherwise tongue will dictate, "Give me this kind of food, give me this kind of food." And if you don't take prasādam in the temple, then our tongue will dictate, "Now you can prepare some nice food. Let us take it." Now that will not help us in our Kṛṣṇa consciousness. Whatever Kṛṣṇa . . . kṛṣṇa baṛo doyāmoy, koribāre jihwā jay. Kṛṣṇa-prasāda means to control the tongue. Our main enemy is the tongue.

In another place it is said, sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234): "God realization becomes by keeping the tongue engaged in the service of the Lord." Sevonmukhe hi jihvādau. The tongue has to be first of all engaged, not the hands and legs. "I have to serve Kṛṣṇa. So yes, I am ready. I am expanding my hands. I am going there." But śāstra says, "No, no, no. Not your hands and legs but your tongue. This is the one. First of all engage your tongue." This is astonish: "How can I serve with tongue? If I have to serve, I have got my hands and legs, my eyes and I . . ." No. Śāstra says tongue. This is very peculiar. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. If you engage your tongue . . . so how to engage my tongue? What is the business of my tongue? Two business only: to taste, or eat, and chant. Chant Hare Kṛṣṇa with tongue and take kṛṣṇa-prasādam—you will conquer Kṛṣṇa. This is the program. Sevonmukhe hi jihvādau. So if you do not control your tongue, if you feel inconvenient in taking prasādam, that means you are not making progress. This is the . . . this is the formula: sevonmukhe hi jihvādau svayam eva sphuraty adaḥ.

So in our other branches, all the devotees, they take together prasādam. That is nice. Why one should be not liking to take prasādam in the temple? What is the fault? No, this is not good. We should . . . everyone should take prasādam. You see still if you go to Jagannātha Purī, even outsiders who go there, they do not cook. Strictly, they do not cook. They purchase prasādam. And if you go there, one thousand men—because there are pilgrims, they are coming, there is no . . . you will get immediately ready prasādam, purchased from the market, the Jagannātha Purī, still. And there is no such thing as infection. "I am taking your prasādam remnants. Whatever you left, I am . . . he is taking." Even if you are outcaste, if you are not brāhmaṇa, still there is. Because prasāda is transcendental. It is not material thing. So one must have faith that it is not material. It cannot be infected by any material things. In this way prasāda should be taken. It is called prasāda-sevā, not "prasāda enjoyment." Sevā means giving service. Prasāda is as good as Kṛṣṇa; therefore prasāda should be respected as good as Kṛṣṇa. As soon as one gets prasādam, immediately he touches on the head because it is Kṛṣṇa, Absolute. In this way we have to be trained up as it is prescribed in the śāstras.

So those who are attached to Kṛṣṇa consciousness movement and those who are attached to the service, they should take prasādam, first-class prasādam. Everyone likes the taste of the prasādam. I used to go in my household life to take prasādam in the temples and pay them. I used to do that. And I used to go . . . especially in Śrī Rāmapur, there are two temples, one of Jagannātha and one of Rādhā-Vallabhajī. So it was very nice. On Sunday I used to go to take prasādam. So you should be habituated to prasādam as far as possible, unless you are very sick, you cannot take. That is different. Otherwise you should take it. Sevonmukhe hi jihvādau (Brs. 1.2.234). Then we will remember Kṛṣṇa, and that will keep us fit and immune from all infection of material miserable condition.

So prāyaścittāni, because one, if he, one is not nārāyaṇa-parāyaṇa . . . nārāyaṇa-parāṅmukha and nārāyaṇa-parāyaṇa—just the opposite. One is Nārāyaṇa, attached to Nārāyaṇa, and one is detached to Nārāyaṇa. So Nārāyaṇa detached cannot be purified simply by performing or executing the ritualistic ceremony. That is the verdict of this verse.

Thank you very much.

Devotees: Jaya Prabhupāda. Haribol. (end)