700704 - Lecture Festival Cleansing of the Gundica Temple, Gundica Marjanam - San Francisco
Devotees: All glories to Prabhupāda! Jāyate Prabhupāda! Jaya!
Prabhupāda: Hare Kṛṣṇa. Bengali with Indian woman (chuckles) All right. Hare Kṛṣṇa. So? There is no space for the . . . so we require bigger space. Hare Kṛṣṇa. Oh, Govinda dāsī has come? (chuckles) When you have arrived?
Govinda dāsī: About one o'clock.
Prabhupāda: Oh. That's nice. Hare Kṛṣṇa.
Devotees: Hare Kṛṣṇa.
Prabhupāda: That's all right. (aside) You can keep it. That's all right. So Lord Caitanya's sampradāya. (laughter) That is my joy, that we have now a sampradāya, a party of Lord Caitanya in the Western country. That is my success. That's all. I have no value—insignificant—but somehow or other you cooperated, and you are still cooperating, as Lord Caitanya's sampradāya. That is my life. Thank you very much.
- vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca
- śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam
- sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ
- śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca
- nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale
- śrīmate bhaktisiddhānta-sarasvatīti nāmine
- namas te gaura-vāṇī-śrī-mūrtaye dīna-tāriṇe
- trāṇāya kāruṇya-ghanāghanatvam
- prāptasya kalyāṇa-guṇārṇavasya
- vande guroḥ śrī-caraṇāravindam
- mahāprabhoḥ kīrtana-nṛtya-gīta-
- vāditra-mādyan-manaso rasena
- vande guroḥ śrī-caraṇāravindam
- yuktasya bhaktāṁś ca niyuñjato 'pi
- vande guroḥ śrī-caraṇāravindam
- svādv-anna-tṛptān hari-bhakta-saṅghān
- kṛtvaiva tṛptiṁ bhajataḥ sadaiva
- vande guroḥ śrī-caraṇāravindam
- śrī-rādhikā-mādhavayor apāra-
- mādhurya-līlā guṇa-rūpa-nāmnām
- vande guroḥ śrī-caraṇāravindam
- nikuñja-yūno rati-keli-siddhyai
- yā yālibhir yuktir apekṣaṇīyā
- tatrāti-dākṣyād ati-vallabhasya
- vande guroḥ śrī-caraṇāravindam
- sākṣād-dharitvena samasta-śāstrair
- uktas tathā bhāvyata eva sadbhiḥ
- kintu prabhor yaḥ priya eva tasya
- vande guroḥ śrī-caraṇāravindam
- yasya prasādād bhagavat-prasādo
- yasyāprasādān na gatiḥ kuto 'pi
- dhyāyan stuvaṁs tasya yaśas tri-sandhyaṁ
- vande guroḥ śrī-caraṇāravindam
Now you chant Śrī Kṛṣṇa Caitanya. (prema-dhvani)
It is working? (taps microphone) Huh? No.
So just one day before Ratha-yātrā there is a festival in Jagannātha Purī which is called Guṇḍicā-mārjana. Guṇḍicā-mārjana . . . from the Jagannātha temple, about two miles away there is another . . . temple house, not exactly temple, where the Deity Jagannātha goes during this Ratha-yātrā festival, from the temple to that Guṇḍicā house. And then the deities remain there for one week and then comes back. And during that one week there are many festivals.
As I told you in this morning, this Jagannātha, He's proceeding toward Vṛndāvana. Rādhārāṇī is inviting Kṛṣṇa. Kṛṣṇa, after His childhood, pauganda-līlā, He was called by His father, His real father. Practically, He was called for killing Kaṁsa, His maternal uncle, who was giving trouble to the whole Yadu dynasty, and everyone was waiting for Kṛṣṇa. So Kṛṣṇa appeared, and immediately He was transferred to a friend's house by His father. Vasudeva is kṣatriya, and Nanda Mahārāja is a vaiśya. Kṣatriya business is royal family, and vaiśya, they are agriculturist, traders, krsi-go-raksya, and protection of cows. These three business, livelihood of the vaiśya. Kṛṣi-go-rakṣya-vāṇijyam (BG 18.44). Kṛṣi means agriculture, and go-rakṣya, cow protection.
This is Vedic civilization. A section of people, they are engaged in different activities. Not that a man is working as a carpenter and he's called, "Come on. You have to go to Vietnam to fight." This is not very scientific. He has been trained up as a carpenter, and now he's called to fight. That is not perfect division of . . . the fighting is required, but there must be a class fully trained up for fighting. That is kṣatriya. There must be a class of men simply for cultivation of spiritual knowledge. There must be a class fully for business, cow protection, agriculture. That is also required. Nothing is neglected. Just like in our body there are four parts: the mouth, the arms, the belly and the legs. So everything is required for proper upkeep of the body. Not that you ask the mouth to walk or ask the leg to eat. How it is that?
The modern civilization is defective. They do not know how to maintain society. There is therefore no peace. Especially there is want of brain. Crazy. Just like throughout the whole body, the head is the most important part of the body. If you cut your hands, you can live, but if you cut your head, you cannot live. Then whole thing is gone. Similarly, at the present moment the society is headless, a dead body, or head cracked, crazy. There is head, nonsense head. Nonsense head. What is the use of nonsense head? Therefore there is a great necessity of creating a class who will act as brain and head. That is Kṛṣṇa conscious movement.
Devotees: Jaya. All glories to Prabhupāda.
Prabhupāda: The whole human society is suffering for want of good brain . . . (break) . . . created a nonsense democracy. A carpenter is called to fight? A cow slaughterer is called to preside over the meeting? What is this? One must be fit for the business. If you want to make one king, he must be just like royal, ideas, always thinking of the welfare of the citizens. Just like Yudhiṣṭhira Mahārāja: the whole business was how the people will be happy.
When Parīkṣit Mahārāja was born, the child . . . it is the Vedic system as soon as a child is born, immediately expert brahmins, astrologers, are called. Automatically, they . . . that is called jāta-kriyā. There is a function. There are ten kinds of function. From the point of begetting a child up to the point of death, there are saṁskāras, or reformatory process. By that process a human being is made of perfect. That is called daśa-vidha-saṁskāra, ten kinds of processes.
This upanayana, this initiation, offering the sacred thread, that is also out of those ten processes. The beginning of the process is called garbhādhāna, begetting a child. It is not sex enjoyment; it is a process by which you produce nice child. If you produce nice children, then the world is peaceful. But if you produce cats and dogs, how can you expect peace and prosperity? Therefore that is a process, garbhādhāna-saṁskāra. In this way the Vedic system is the perfect process for creating civilized human being.
So that is another chapter. Our present meeting is concerned with the Ratha-yātrā. So Kṛṣṇa, He is born of a kṣatriya father. He is not born, but He appeared as the son. God is never born. Unborn. Therefore the Māyāvādī philosopher, they mistake to know Kṛṣṇa. They think that Kṛṣṇa is born, then how He can be God? But actually, Kṛṣṇa was not born from the womb of His mother. He appeared in four hands before His mother, and the mother was afraid that, "My brother, Kaṁsa, was awaiting to kill God, and now God is here in four hands. Immediately he'll kill." The mother forgets that "My son, if He's God, how He can be killed?" (chuckles) But the mother's affection is always like that.
Just like Kṛṣṇa, when He was going to attack a demon as a boy, Yaśodā-mā, mother, Mother Yaśodā, would ask her husband, Nanda Mahārāja, "Why do you allow this boy to go out? Why don't you lock Him?" So that is mother's affection. The mother, Yaśodā mother, she does not know that Kṛṣṇa is the Supreme Personality of Godhead. Then her motherly affection will be checked. Therefore she was, by yoga-māyā, she was always covered. Although Kṛṣṇa playing child just like a common child, at the same time showing that He is the Supreme Personality of Godhead.
He was eating clay. Some friends complained to Mother Yaśodā that, "You gave Him nice foodstuff, and He is eating clay." So mother called Him, "Oh, Kṛṣṇa, You are eating clay?" Kṛṣṇa said: "No, mother. They're all liars." (laughter) "Oh, Your elder brother Balarāma is also saying." "Oh, He is angry upon Me. He is angry upon Me, therefore He is also speaking lie." Then the boys still stressed, "No, mother. He has eaten clay. We have seen."
So mother said: "All right. Open Your mouth. I'll see." So Kṛṣṇa opened His mouth, and she saw the whole material cosmic manifestation. Not only Yaśodā, thousands of Yaśodā and thousands of planets, suns, moons, and everything saw. Mother's thought, "Must be something jugglery. All right. Forget. Don't do it again." (laughter)
Prabhupāda: This is Kṛṣṇa, that He is playing the part of a perfect child. Mother Yaśodā ordering, "Open Your mouth. I want to see." "Yes, mother. Just see." And when he (she) saw His mouth, oh, the mother could not adjust. That is God, that He is . . . by being obliged by the devotee, He is playing the part of a child, at the same time maintaining His supremacy as the Supreme Personality of Godhead. That is Kṛṣṇa. Not that by mystic power one becomes God. No. God is God always.
When on the lap of His mother He is God. And when His mother . . . on the lap of His mother, Pūtanā came to kill Him. So Kṛṣṇa sucked her breast and life also, but gave him (her) the position of mother, because Kṛṣṇa is so good that He did not take the bad side. Kṛṣṇa, how can He be envious? He's the Supreme Personality of Godhead. Everyone is His part and parcel; therefore He cannot be envious to anyone. He is always kind to everyone.
So this incident, that Kṛṣṇa . . . Pūtanā came to kill Him by smearing poison on her breast. She thought that "The child will suck my breast and immediately die." The child sucked the breast as well as her life. But Kṛṣṇa thought that, "This demon, although came to Me with a purpose to kill Me, but I have been used as her child, and she has become My mother, so she must get the position of My mother." This is Kṛṣṇa's kindness.
So try to understand Kṛṣṇa philosophy very nicely, what is God. There are so many fictitious rogues, rascals, they are presenting themselves God. Try to understand what is God. Don't be misled. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). There is no other God except Kṛṣṇa. Therefore Kṛṣṇa says in the Bhagavad-gītā, mām ekam (BG 18.66): "Only unto Me surrender." And He has proved Himself that He is God. There are many so-called gods, but they have not proved that they are God. No. God is one, and that is Kṛṣṇa.
So this Kṛṣṇa, Lord Kṛṣṇa, when He was called by His father . . . people generally did not know that Kṛṣṇa is Vasudeva's son, but later on it was disclosed by talkings, one after another. Then, when the fact was disclosed, then Kamsa arranged for a wrestling match, and Kṛṣṇa was called to fight. That you will read in our Kṛṣṇa book. It's a long story.
Similarly, Kṛṣṇa went to His father's house, and He came to Kurukṣetra in the chariot. This is Ratha-yātrā. And Rādhārāṇī and the inhabitants of Vṛndāvana, their only business was . . . after Kṛṣṇa departed from Vṛndāvana to Mathurā and He never returned . . . once He returned. So Mother Yaśodā, the cowherd boys and the gopīs, they lost their life and vital force. So they were simply crying and weeping. That was their business.
So Kṛṣṇa sent sometimes Uddhava to pacify them that, "I am coming very soon after finishing My business." So when they got this opportunity that, "Kṛṣṇa has come to Kurukṣetra with His brother, sister, father. So let us go and see . . ." So they went to Kurukṣetra to see Kṛṣṇa. Whenever they got some opportunity, they wanted to see.
Just like these cowherds boys, when there was Battle of Kurukṣetra near Delhi . . . Vṛndāvana is not far away from Delhi. It is about ninety miles. So they went to see Kṛṣṇa in the charioteer fighting dress. They were astonished. They thought that, "Kṛṣṇa is our friend, cowherd boy. How is that, He is in the chariot, fighting?" So they became astonished. So this is the pastimes of Vṛndāvana.
So similarly, when the inhabitants of Vṛndāvana went to see Lord Kṛṣṇa, Jagannātha . . . Kṛṣṇa means Jagannātha. Jagat. Jagat means this world, and nātha means master, or proprietor. So Kṛṣṇa says in the Bhagavad-gītā, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29): "I am the proprietor of all the planets." Therefore He is Jagannātha. Jagannātha means the proprietor of all the world, all the planets. So the Vṛndāvana inhabitants went to see Kṛṣṇa, because their life was Kṛṣṇa. They did not know anything except Kṛṣṇa. So that was the opportunity.
So it was the request of Rādhārāṇī to Kṛṣṇa, "My dear Kṛṣṇa, You are the same Kṛṣṇa; I am the same Rādhārāṇī. We are meeting, but We are not meeting in the same place. Here You are just like a royal king, with chariots, with soldiers, with Your ministers, secretaries. And there in Vṛndāvana You were a cowherd boy, and We used to meet in the jungles, in the bushes. So I want to take You there. Then I will be happy."
So that sentiment was expressed by Lord Caitanya, because Lord Caitanya's worship was in the mood of Rādhārāṇī.
- rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād
- ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau
- (CC Adi 1.5)
Try to understand Kṛṣṇa philosophy. It is the sublime philosophy and, I mean to say, culture. If you are fort . . . those who are fortunate, they have come to this Kṛṣṇa consciousness movement. Their life is successful. No doubt about it.
So this philosophy, that Kṛṣṇa . . . Rādhā-kṛṣṇa-praṇaya-vikṛtir. The love affairs of Rādhā and Kṛṣṇa, what is this? Is this a play like the young girl and young boy? Of course. It is just like that. It appears, and actually, it is so. But it is not this play of this material world of a young boy and young girl. No. It is the pastime of the Supreme Lord with His āhlādinī potency. Āhlādinī. Rādhā-kṛṣṇa-praṇaya-vikṛtir āhlādinī-śaktir.
Just like in this material world there are three qualities: sattva-guṇa, rajo-guṇa, tamo-guṇa. Similarly, in the spiritual world there are three, I mean to say, potencies. These qualities are also potencies. Samvit, sandinī, and . . . what is the other? Samvit, sandinī . . . ahlādinī. Samvit, sandinī, āhlādinī. So the āhlādinī potency is Kṛṣṇa. This has been very much scholarly discussed by Śrīla Jīva Gosvāmī.
Jīva Gosvāmī presents these love affairs of Kṛṣṇa and Rādhā very philosophically. His first question is that Kṛṣṇa is Paraṁ Brahman. Kṛṣṇa is Paraṁ Brahman. That is accepted by Arjuna in the Bhagavad-gītā:
- paraṁ brahma paraṁ dhāma
- pavitraṁ paramaṁ bhavān
- (BG 10.12)
Paraṁ Brahman, the Supreme Absolute Truth.
Now, in this material world, there are different features of sense gratification—sattva-guṇa, rajo-guṇa, tamo-guṇa. So the gopīs and Kṛṣṇa, whether they are a loving affairs or pastimes of this world? That is his question. Just like here young boys and young girls meet together, they try to enjoy life. Whether Kṛṣṇa's līlā, Kṛṣṇa's pastimes with the gopīs, is the same thing? No. That is the philosophical presentation.
He gives the reason that Kṛṣṇa is Paraṁ Brahman. But here in this material world, we see that Paraṁ Brahman, to become attached to Paraṁ Brahman or to realize Paraṁ Brahman, a person, an intelligent person, gives up everything within this world. That is the philosophy of Lord, I mean to . . . Śaṅkarācārya. He says that, "This world is false. Paraṁ Brahman is . . . Brahma satyaṁ jagan mithyā. So cultivate yourself to realize Paraṁ Brahman." And his process is sannyāsa. Give up, renounce this world.
So Jīva Gosvāmī puts forward this philosophy that if for Paraṁ Brahman realization one has to give up everything material, how Paraṁ Brahman can enjoy something material? This is the question. If for realizing Paraṁ Brahman one has to give up everything material . . . and practically we are seeing that. Just like Śaṅkarācārya. Their renunciation, their austerity, is very, very severe. Śaṅkarācārya will not accept anybody as eligible for advancing in spiritual culture without having accepted the renounced order of life, sannyāsa. First accept sannyāsa, then talk of Absolute Truth. That is Śaṅkara-sampradāya.
We Vaiṣṇava-sampradāya, Caitanya Mahāprabhu's sampradāya, our process is little different. Although we have nothing to do with this material world, but Caitanya Mahāprabhu's sampradāya gives facility that we can make the best use of this material world. That is the difference between the Śaṅkara philosophy and Vaiṣṇava philosophy. Śaṅkara philosophy says that this world is false. We Vaiṣṇava philosopher, we say no, this world is not false, because it is emanation from the real, the absolute real. How it can be false? It has got its proper use. One who does not know its proper use, for them it is false. They are after something false.
But those who know the value of this world . . . Hari-sambhandhi-vastunaḥ (Brs. 1.2.256). Everything has got some connection with the Supreme Lord. Īśāvāsyam idaṁ sarvam (ISO 1). Everything is in connection or has relationship with the Supreme Lord. That is our philosophy. We don't say that this speaker, microphone, is false. Why it is false? The microphone is produced out of the energy of Kṛṣṇa.
This matter, this iron or this wood, that is a production of Kṛṣṇa's energy. If Kṛṣṇa is true, Absolute Truth, then His energy is also true. And anything produced of His energy, that is also true. But as the energy is utilized for the energetic, similarly anything produced by Kṛṣṇa's energy should be utilized for Kṛṣṇa. That is our philosophy. So we don't say that false. We say reality.
Therefore in Kṛṣṇa consciousness movement, we accept everything, but accept everything for service of Kṛṣṇa. Nothing for my sense gratification. That is Kṛṣṇa consciousness. We do not say that, "This world is false. Give up." Why? The . . . our ācāryas, Śrī Rūpa Gosvāmī, says:
- anāsaktasya viṣayān
- yathārham upayuñjataḥ
- nirbandhaḥ kṛṣṇa-sambandhe
- yuktaṁ vairāgyam ucyate
- (Bhakti-rasāmṛta-sindhu 1.2.255)
You should not be attached with Kṛṣṇa's property. The karmīs are attached to the Kṛṣṇa's property. They are trying to steal, unlawfully enjoy, Kṛṣṇa's property. That is karmī. And the jñānīs, so-called jñānīs, out of ignorance trying to renounce Kṛṣṇa's property. The jñānīs, they are very much proud that they are advanced in knowledge and renouncing, but if somebody asks, "Sir, what you are renouncing?" "This world." "All right. When this world became your property that you are renouncing? (laughter)
When this world became your property?" You renounce something which you possess, but if you do not possess something, what is the meaning of your renouncement? You came here empty-handed, you live here for some times and go away. So in the beginning, you are not proprietor, and when you go away you are not proprietor. Then what is the meaning of your renouncement? That is the defect.
So we don't renounce. We think . . . we see that everything is given by Kṛṣṇa to us. Tena tyaktena bhuñjīthā (ISO 1). Now, I . . . nothing belongs to me, everything Kṛṣṇa's. Even my body, that is also Kṛṣṇa's. My mind, that is also Kṛṣṇa's. My thoughts, my speech, whatever I create, everything belongs to Kṛṣṇa. This is Kṛṣṇa philosophy, actually, that is the fact.
So this Jagannātha Ratha-yātrā is a part of this Kṛṣṇa consciousness movement because Lord Caitanya preached this Kṛṣṇa consciousness movement within five hundred years. Of course, Kṛṣṇa consciousness movement is not a new thing. From Bhagavad-gītā, we understand it is five thousand years old, and from Bhagavad-gītā, we also understand that it is five million years old.
But in the modern age this Kṛṣṇa consciousness movement, Hare Kṛṣṇa movement, was started by Lord Caitanya, and this Ratha-yātrā is part of this movement. Therefore we have introduced this Ratha-yātrā festival in our Society. And the boys and the girls, they are taking it very nicely, and it will go on.
So the Lord Caitanya was taking the part of Rādhārāṇī, when Rādhārāṇī requested Kṛṣṇa to come to Vṛndāvana. So when Lord Caitanya was before the Ratha-yātrā, He was thinking that, "I am taking Kṛṣṇa to Vṛndāvana." That is His ecstasy. "I am taking Kṛṣṇa to Vṛndāvana."
So that function is observed yearly, and Kṛṣṇa, Jagannātha, goes to that Guṇḍicā. So today is Guṇḍicā-mārjana day. So Lord Caitanya personally used to wash the whole temple, along with His assistants. Hundreds of . . . at that time there was no hose pipe, but people used to bring water in one big, big waterpots.
So when Lord Caitanya wanted to wash the Guṇḍīca Mandir, the king of Jagannātha Purī, Mahārāja Pratāparudra . . . he was a great devotee of Lord Caitanya. So it was his open order to his officers that whenever Caitanya Mahāprabhu will ask for anything, it must be immediately supplied.
So during this time, about . . . in those days there was no railway facilities five hundred years ago, so people used to go on foot from . . . especially from Bengal. And because He was staying in Orissa, there were many Oriyan-Gauḍīya. Practically Lord Caitanya's followers are the Bengalis and the Oriyas. They are generally. Because Lord Caitanya appeared in Bengal and resided . . . He made His residence in Orissa. Naturally, the people of these two provinces became His devotees in large number. And still, in Orissa, there are many devotees, as there are in Bengal.
So Caitanya Mahāprabhu was patronized, or . . . Mahārāja Pratāparudra was very powerful king. He did not allow the Muhammadans to enter into Orissa. He was so powerful. At that time whole India was occupied by the Pathans, but they could not enter in Orissa and South India. So Mahārāja Pratāparudra was very powerful king, and at the same time, he was a devotee of Lord Caitanya.
So his open order was that whenever and whatever Caitanya Mahāprabhu will ask anything, it must be supplied. So on this day, Caitanya Mahāprabhu used to wash that Guṇḍīca Mandir with hundreds of His followers. And they were ordered to bring water from the nearest tank. There is one tank. If you go sometimes to Jagannātha Purī, you'll see that place.
So from that tank, hundreds of waterpots were brought, and first of all it was . . . what is called? Sweeping. The sweeping process is first of all taken. And He wanted to see all the devotees, "How much dust you have gathered." He'll see personally. "Let Me see what is the amount of your dust you have gathered by sweeping. Then I . . .
(break) Then I will understand that you worked very hard." So then after it is very finely, twice. First of all, once swept, then second time. Not even a small particle grain should remain. That was His order. (break)
So, within this room, there is no facility for dancing. So on the Ratha-yātrā day we will have good facility for dancing.
(devotees shout "Jaya! Hari bol!")
Oh, prasādam? Alright. Thank you.