Wednesday, 22 February 2012

Seminar on Lord Krishna's Vrindavana Pastimes-01

His Holiness began the class by singing the Advaita Ashtakam prayers of Srila 
Sarvabhauma Bhattacharya.
Huhunkâra-garjanâdi ahorâtra sadgunam
Hâ Krishna râdhikâ-nâtha prârthanâdi bhâvanam,
Dhoopa-dipa-kasturi cha chandanâdi lepanam
…… listen audio version : click here
Another version of the lecture given by His Holiness on the auspicious occasion of the 
appearance day of Sri Advaita Acharya on 25/1/2007 is
available on: click hereThis prayer concluded with the Maha-mantra:
Hare Krishna Hare Krishna, Krishna Krishna Hare Hare.
Hare Rama Hare Rama, Rama Rama Hare Hare.
And then with prema dhwani:
Jaya Om Visnupad Paramahamsa Parivakacharaya Astottarasata Sri Abhaya Caranara 
Bhaktivedanta Swami Prabhuada ki jaya.
Sri Advaita Acharya Prabhu’s Appearance day celebrations ki Jay.
Gaura Premanande!!
Today is Sri Advaita Acharya’s appearance day. So I will speak about him. This time we 
will see Advaita Acharya’s purport first and then his pastimes of Sri Advaita Acharya 
There are lots of books and descriptions about Advaita Acharya prabhu, like Bhakti 
Ratnakar, also in Chaitanya Charitamrita, Chaitanya Bhagavata. There is one book called 
Advaita Charita Sudha, the nectarian pastimes of Sri Advaita Acharya prabhu. So I am 
just going to speak from these books.
Advaita Acharya as you all know is one of the Pancha-tattvas:
Panca tattvatmakam Krishnam, Bhakta rupa svarupakam.
Bhaktavataram Bhaktakhyam namami bhaktasatikam.
Bhaktarupa, bhakta swarupa and bhakta avatara. Krishna Himself has appeared as a 
devotee and there is bhakta svarup- a personification of devotee- Nityananda prabhu and, 
bhakta avatara; incarnated as bhakta, that is Advaita Acharya. In Caitanya Caritamrita we 
can find that Sri Advaita Acharya is the incarnation of Sri Mahavishnu. So Advaita 
Acharya is the Mahavishnu Himself, the personality who is the cause of the material 
creation and from whom different Vishnu tatvas appeared and Advaita Acarya is 
Mahavishnu himself. And it is also mentioned that Advaita Acarya is the Sadasiva from 
Vaikuntha. Sadasiva and Mahavishnu appeared as Advaita Acharya.
Advaita Acharya’s fathers name is Kuber Mishra and mothers name is Mallha Devi. 
Somewhere it is described that Kubera is a friend of Lord Shiva. The son of Viswava and 
the brother of Ravana is the treasurer of the demigods and a great worshiper of lord Shiva 
and in that way he is the friend of lord Shiva. The friend of lord Shiva appeared as 
Kuvera Mishra and Sadashiv appeared as Advaita. There was an interesting incident in 
the life of Kubera Mishra. He was a very old man. He was at that time about 73 years 
old. One day a priestly person came and appeared to blaspheme the Supreme Personality 
of Godhead Krishna. So Kuvera Mishra became perturbed hearing the blasphemous 
words of that man. Then Kuvera Mishra decided to give up his body. He decided to commit suicide. Because in the scriptures it has been said that when there is blasphemy 
against the lord or his devotees, we should either try to rectify that person and if one 
cannot rectify that person, then one should actually give up his body. Or if one cannot 
give up his body then one should at least leave that place immediately. So Kuvera Mishra 
decided to give up his body being unable to tolorate the blashphemy against the Supreme 
Personality of Godhead, at that time, a person, a devotee appeared before him and he 
said; don’t worry, very soon a great personality is going come. And that personality will 
be the cause in establishing Krishna consciousness in this age of Kali. So being consoled 
by this devotee, Kuvera Mishra refrained from committing suicide. And that night 
Kuvera Mishra had a beautiful dream. He saw two very brilliant personalities holding 
hands with each other and one was telling to the other; ‘let us go and establish the dharma 
in this age of kali on the earth planet, on this material nature. Then these two great 
personalities entered into Kuvera Mishra’s heart. When Kuvera Mishra woke he was very 
happy to have seen such a beautiful dream, and then his wife also woke up and told that 
she also saw a similar dream.
And soon after that, Kuvera Mishra’s wife Nalha Devi conceived Advaita
Acharya prabhu. After ten months Advaita Acarya prabhu was born on this particular day 
which is an auspicious day, the 7th day or saptami of the month of Magh. I forgot to 
mention one thing. Advaita Acharya’s father was in Navadip at that time. When Advaita 
Acarya’s mother was pregnant he went back to Srivapur in East Bengal in a place called 
Navagram. There Kuvera Mishra used to be the minister of a king, a powerful king of 
that area called Divyashingha. He resigned from that position and settled in Navadip in 
order to have the association of devotees. When he went back to Signhasta, also a place 
in East Bengal, also a place from where Caitanya Mahaprabhu’s family came. Jagannatha 
Mishra came also from Simhasta district. When Kuvera Mishra went back, Divyasingha 
requested to become minister again. He accepted that post. The king was actually very 
much attracted to Kuvera Mishra. And Advaita Acharya was born on this particular day 
in Singhasta. When Advaita was six months old rice giving ceremony or annaprasanna 
was performed. Rice as the remnants of the lord was given. He was named at that time.  
He actually has three names. His name was Kamalaksha because his eyes were like 
lotuses. Kamal means lotus and Akshi means eyes. Names for the children according to 
the sastra were given in
accordance with the Supreme Personality of Godhead. So the one who has
lotus like eyes is called Kamalaksha.
One name of the Supreme Personality of Godhead is Kamalaksha. Since he was nondifferent from the supreme personality of godhead, his other name was Advaita. Since he 
was destined to bring all auspiciousness to this world, another name was Mangal. Mangal 
means auspiciousness. So these are the three names of Advaita Acharaya ie. 
Kamalakshya, Advaita and Mangal. Of course he has other names also, as I sang; 
Sitanatha Advaita caranaravinda bhavanam. Another name of Advaita Acharya is 
Sitanath. Sitanath means the lord of Sitadevi. Later Advaita Acharya was married to two 
sisters; Sitadevi and
Sridevi. Sitadevi and Sridevi are the incarnations of Yogamaya. His Holiness expresses 
that he forgot to read the Advaita Asthakam and will do that at the end.When he was about three years old, before admission to school, he was sent to school at 
the age of five, Advaita Acharya’s mother had a dream. In the dream Advaita was in his 
mother’s lap and he was saying; ‘mother, I will bring all the places of pilgrimage here 
and make you stay here’. When she woke up she was happy to have had such a beautiful 
dream. And then Advaita Acharya asked her; ‘it seems that you had a beautiful dream?’ 
Initially mother refused to tell that dream and when he kept on insisting, she said, ‘yes, I 
saw a dream in which Advaita will bring all the places of pilgrimage here to take bath 
here. Then he took his mother to a place that is mountainous and got to a hill. Then he 
said, ‘mother, all the personalities of the pilgrimage are coming- Ganga, Jamuna Devi. 
They all came and then transformed into one orchard and thus became a place of 
pilgrimage’. That place is still available. Singhasta. The name of that place is called 
Paunatirtha. Paun means from and tirtha means the place of pilgrimage. This is the place 
where Advaita Acharya fulfilled the promise to his mother.
Then Advaita Acharya was sent to school. He was so brilliant. He could learn everything 
in one time that for others would take about a month to learn. He was very brilliant. 
Within very short time he completed his studies. When he was young, the king had a son, 
the prince who was of the same age as Advaita Acharya. The prince and Advaita became 
close friend and used to spend most of the time together. So one day they went to Durga 
temple. The prince offered obeisance but Advaita Acharya just stood on without offering 
obeisances. The prince said, what happened? Will you not pay obeisances to the Devi?’ 
Advaita did not say anything and just stood there. The prince, after all he is a kshatrya, 
got angry. He expressed his anger in the form of offence. He started calling him; ‘see the 
worshiper of Krishna!. He doesn’t respect Devi!’. One of the nicknames of Advaita 
Acharya was Krishnabola, because he used to always chant the name of Krishna from his 
early years. Krishnabola means the one who always chant the name of Krishna. The 
prince used to say, ‘that all of his friends are also the devotee of Krishna and do not bow 
down to anyone else. Because of these kind of people there is inauspiciousness in the 
country’. At this Advaita Acharya got angry and roared like a thunder. The prince 
became unconscious and lay flat on the ground. The king not being able to see the prince 
on time, sent his men to look out for him. And they found the prince in the unconscious 
state in the temple. The other boys told them what has actually happened. They then 
started looking for Advaita Acharya. The king called for Advaita Acharaya. They started 
looking for Advaita Acharya. They first went to Kuvera Mishra’s
house. Kuvera Mishra told them that that day was his birthday but they could not find 
him anywhere. They all looked around and finally found Advaita in a cave. It was not 
exactly a cave, rather it was rather an anthill. The boys have dug up a hole and made like 
a cave and Advaita, just about six or seven years old boy was there inside sitting. Then 
they brought him back to the temple. In the mean time they also tried to bring the prince 
back to a conscious state by blowing conch shell but nothing could help. The king then 
enquired what has happened between them. Advaita replied thus; ‘I can tolerate any 
insult to me, but I can’t tolerate any insult to the Lord and his devotees. So when he 
started to blaspheme the Supreme Personality of Godhead, I could not tolerate myself, so 
I just roared at him out of my anger’. He became unconscious. Actually he became 
unconscious because of his offence to the Supreme Personality of Godhead. Because of 
the offences he became unconscious. The king begged him to kindly get him back to consciousness. Advaita Acharya said; ‘ I can’t do anything. He committed offences to the 
Lord!’. He suggested giving him some charanamrita of the Lord and he will come back to 
his consciousness. So the charanamrita was given to the prince and soon he came back to 
his normal state. This news spread all over and everybody could recognize that Advaita 
Acharya is a great personality. Although they could recognize that he is a great 
personality they could not recognize his actual identity.
There was also another incident. The other students were envious of Advaita. Although 
he was a student of about seven or eight years old, the teachers installed him as an incharge for other boys in school. The other students were about eighteen to nineteen years 
old, yet they became envious of Advaita. He was so brilliant that they could not tolerate 
his glories. They even went to report to the king. They told that this Mangal- at that time 
he was known as Mangal or Kamalakshya; saying he is always talking about Krishna. 
‘He doesn’t want to become a devotee. He is not respecting the Deities’.   In this way 
they reported to the king and the king became very angry. The king called upon Advaita 
Acharya and tried to make him understand that he should be respectful to the Deities. 
Advaita could not accept that. He explained worshiping Krishna is the ultimate worship 
and all other demigods are actually Krishna’s servants and maidservants only. And they 
don’t like to accept worship and obeisances from the devotees of the Lord. The king 
understood though but he wasn’t fully convinced.
At that time the king was celebrating the Kali puja- worshiping Kali. Actually the 
ksatriyas, especially in Bengal used to worship Kali. They were saktas. They were the 
worshipers of sakti instead of becoming a devotee of the Lord. Advaita Acharya just 
came into the temple room and walked away without offering obedience to the goddess 
Kali. At this the king became very angry and started to blashpheme.
Adaivaita Acharya would not accept that. He does not seem to offer obeisances. Then his 
father came there and told him; look, since the king is not ordinary he should abide by 
him. “I am your father and I tell, at least to please the king you must offer obeisances to 
the goddess Kali’ Advaita replied, ‘I can pay obeisance to the goddess kali but the 
consequences will not be good, so please be prepared to the consequences’.
After saying that, he went and offered obeisances and as soon as he looked back the 
deities broke into pieces right there. Then everybody could understand that this will bring 
great inauspiciousness. When the deities break like that, it is a sign that there follows 
great inauspiciousness. The king immediately fell on his lotus feet, saying; ‘now I 
recognize that I made a mistake’. Advaita told then to his father to leave that place. 
Because that place has become not very peaceful. He said; ‘this place is becoming very 
offensive to the Lord and we should not stay here. So let’s go to Snantipur’.
Kuvera Mishra was very fond of Advaita Acharya. Although he was then a young boy he 
listened to his instructions, and he packed up. When the king got to know he came and 
begged them to stay back. The king was trying to convince Kuvera Mishra to stay there. 
He confessed that he would accept all his instructions. But Advaita approached his father 
and said, ‘look we have made op our mind and if you don’t go I am going to leave you all. I am going to leave this place. The king fell at Advaita Acharya’s feet and said; I 
understand and I am convinced now that we have to pray to the Supreme Personality of 
Godhead. “That you are the incarnation of the lord. And that’s why the Deities would not
accept your obedience. She could not tolerate that you are paying obeisances to her and 
that’s why she left this place. She left for my kingdom. So please do not go away”. But 
Advaita Acharya has already decided and nothing could stop him. So he left the place. 
Before that he told the king to become a devotee of Krishna, chant the holy name of 
Krishna and worship Radha Krishna. Till that time worshiping Radha Krishna was not 
established in that place. He said; ‘when your heart, becomes completely purified only 
then he can come to Shantipur’. In this way he instructed the king to visit Shantipur. The 
king then actually became a devotee. He built a temple of Krishna and started to regularly 
worship Krishna. Later on he went to Shantipur after giving his kingdom to his son. 
Advaita Acharya initiated him and his name became Krishna Das.
When Advaita Acharya came to Santipur he was sent to one Sayuka Bhattacarya, a very 
great scholar. He was a professor. Advaita Acharya was sent to him to study. This place 
was called Surya. Advaita stayed about two years there with him and completed his 
studies. His teachers were very fond of him. His teacher recognized that Advaita was an 
incarnation of the Supreme Personality of Godhead. When Advaita completed his studies 
and was about to leave his teacher, Bhattacarya was very sad. Advaita asked him ‘what 
would l offer you as my guru dakshnina?’. ‘Give me Krishna prema as the gurudakshina’. 
Then Advaita replied with obeisances, ‘yes; I as your student must try to offer seriously’. 
Bahttacarya embraced him. He experienced transcendental ecstasy and became a great 
devotee of Krishna.
Advaita came back to Shantipur. His father and all others were very happy to have him 
back. At that time he defeated a visiting scholar. It was quite similar to Chaitanya 
Mahaprabhu defeating Keshava Kashmiri. That big person came from South India. His 
name was Sandar. He was a great scholar who has defeated all the scholars in different 
parts of India and came to Shantipur. When he challenged Advaita Acharya, Advaita 
Acharya defeated him. He was an impersonalist but due to Advaita’s contact he was then 
transformed into a devotee.
Advaita Acharya’s father, while at his 89th year of age called one day Advaita and told 
that he is getting very old and he is preparing to leave his body. At that time Advaita was 
15 year old. He told that after his death Advaita should offer pinda daan in Gaya. Very 
soon Advaita’s father died. Advaita lamented at this departure of his father. When the 
funeral ceremony was going on, Advaita’s mother very calmly walked into the funeral 
pire and accompanied her husband.
After the death of his father Advaita went to Gaya and offered pinda to the departed soul 
and then went Yamuna to have the darshan of Gopinath. Then he went to Jagannath Puri. 
He travelled to the pilgrimage in the same way Chaitanya Mahaprabhu did. He went to 
South India, to Dwaraka and other holy places and then to Vridhavan. When in 
Vrindhavan he was one night in a dream resting under a tree and in that dream the Lord 
appeared to him and told him that he is Madan Mohan. The Lord said, ‘I am here in the nearby forest. When the Moslims attacked the temple my pujari took me and kept me 
there, so please come and rescue me’. When Advaita woke up he felt what morose that 
such beautiful dream broke and in the morning he called the residents of that area and 
sought help to unearth and get the Deity. That place is called Dada Sabitya Kunja in 
Vrindaban.   From that Kunja they found the Deity of Sri Madan Mohan. Advaita 
Acharya installed the Deities and gave responsibilities to the village people to take care 
of Them. He appointed a brahmana to be an in-charge of the Deities’ worship. Then 
Advaita Acharya left for pilgrimage of Vrindavana.
In the mean time some Indian muslims came there to break the Deities. When they came 
to that temple they saw the particular Deity was not there. They then thought that they 
only had heard of a rumor and actually there was no Deity in that temple. Thinking like 
that, they left. So next morning, when the pujari came he could not find the Deities. He 
thought because of the offences, the Lord has left that place. He started to cry. Advaita 
Acharya came back and could not see the Deities there. He also felt very sad at the 
Deity’s disappearance. He thought that he left the service of the Deity and went for the 
pilgrimage, that’s why the Deity left. He also started to cry. At that time Krishna 
appeared to him and said; ‘why do you cry, I am hiding behind the flowers in the garden. 
Don’t think I am gone. How can I leave you?’ When Advaita Acharya went there, he 
found the Deity on the mountain of flowers. He became very happy. Since Krishna at that 
time introduced Himself as Gopal, since then the name of the Deity called Madan Gopal. 
That Deity is also present in Vrindavana.
Advaita Acharya left Virndavana went back to Navadipa. Everybody there were pleased 
at his arrival. At that time too Advaita Acharya was very actively propagating Krishna 
Consciousness. People used to gather in houses and perform kirtana. The king has 
become a devotee too.
One day Haridasa Thakur came to Advaita Acarya’s house. Advaita immediately 
recognized him and invited him to stay in his house. Haridas Thakur accepted his 
invitation. In the mean time when Smartas got to know that a Muslim is staying in 
Advaita’s house and indulging in chanting the holy name, they became very angry. They 
came to Advaita’s house and complained: How dare you keep a Muslim in your house? 
At that time if anybody drinks water touched by a Muslim he would be ostracized from 
the Brahman family. They even threatened Advaita that they will ostracize him too. ‘We 
will banish you’, they said!. Advaita replied them to do whatever they like. “I am not 
going to ask Haridas Thakur to leave my house!. Haridas Thakur approached him and 
asked why he would take the blames like that, please let me go. I will come to visit you 
from time to time and will stay some where under a tree, please let me go. Advaita 
replied; ‘no’.
Advaita Acharya suggested Haridas Thakur to pull the fire out of that village. Do it 
please he said, in order to exhibit the glory of the Lord and His devotees. So being 
requested by Advaita Acharya Haridas pulled fire and thus no one in the village could 
light fire in their homes. As soon as they light fire it got extinguished. They could not 
cook anything. The brahmanas began performing sacrifices, yet they could not do anything. Even if they bring fire from other villages, as soon as they entered their village 
the fire extinguished no matter how big the fire they would bring. They were worried and 
then only realized that they have offended Adavaita Acharya and that’s why its 
happening like that. So hey came and fell at Advaita Acharya’s feet.
They narrated what had been happening. ‘We know now that we have committed offence 
to you’, they confessed. Advaita Acharya replied; ‘you all are brahmanas, Vedagya, the 
exponents of the Veda’. Factually the exponents of the Vedas can produce fire from their 
mouth. Chant the mantras and produce fire. ‘Why don’t you ignite fire from your 
mouth?’ he told. They admitted that in the age of kali the brahmanas have lost such 
potency. Advaita further told that they are very proud of the brahminical position. ‘You 
did not offend me but you actually offended Haridas Thakur’, he told. He further told that 
because of the offenses to Haridas Thakur, they are getting this reaction. So if you all 
want to absolve yourselves from the offenses then they must beg forgiveness from him. 
You are so proud of your brahmiwnical position and saying Haridas was born in the 
Muslim family, let you be informed that he is Brahma himself!. So then they all went and 
fell unto his feet. Then only the fire came back and people could light the fire in their 
It is also interesting to note that Advaita Acharya participated in Mahaprabhu’s pastimes. 
Advaita Acharaya knew Chaitanya Mahaprabhu even before his birth. He is the one who 
actually persuaded Chaitanya Mahaprabhu. This you all very well know, that seeing the 
condition of this world he became very concerned and he felt that only Krishna can solve 
the problems of this world. He only can establish dharma in this vicious materialistic age. 
He prayed to Krishna to come, offering Tulsi and mala. It’s written in the scriptures that 
if someone prays to Krishna offering Tulasi mala and Ganga water, Krishna cannot repay 
His debts to him. So Advaita Acarya’s roaring like a lion was inviting Caitanya 
Mahaprabhu to come, or Krishna to come as Chaitanya Mahaprabhu. Due to Advaita 
Acarya Chaitanya Mahaprabhu came. When Chaitanya Mahaprabhu started the 
sankiratan he sent one devotee to call Advaita Acharya. He went to Santipur and invited 
Advaita Acharya. Advaita asserted that he will accept Sri Caitanya Mahaprabhu if he 
would place his lotus feet on his head. “I want to test him, but don’t tell anything besides 
that I refused to come’, he told the devotee. ‘Let me see how he would react!”. Saying 
this he went to along with him to Mayapur, Navadip, but hid himself in the house of 
Nandanacarya like Nityananda prabhu. I forgot the name of that devotee. When that 
devotee went and reported to Mahaprabhu, Mahaprabhu said, ‘oh he Nara! He wants to 
check me out’; Advaita was used to be called as Nara by Mahaprabhu at that time. He is 
trying to check me and that’s why he is hiding in the house of Nandanacarya. So ‘ you go 
to Nandanacarya’s house and call him’, said Mahaprabhu to that devotee. So that devotee 
went to Nandana Acharaya’s house and requested Advaita Acharya and he came to 
Mahaprabhu very happily. Mahaprabhu glorified him. Before Mahaprabhu’s appearance 
he met Madhavendra Puri and he was initiated by him. Madhavendra Puri gave him 
Radha Krishna mantra and taught him to worship Radha Krishna together. So 
Madhavendra Puri is the first sibling of Bhaktilata. Bhaktilata was sprouting then and the 
sibling is Sri Madhavendra Puri- bhaktilata teho prathama ankul. Ankul means sibling. 
Quite before Chaitanya Mahaprabhu’s appearance Madhavendra brought prema bhakti or manifested prema bhakti in this world. From Madhavendra Puri Advaita Acharya 
received the prema bhakti – worshiping of Radha Krishna. Worshiping Radha Krishna is 
madhurya and that is also in parakiya mellow. And that is available only in the Gaudiya 
vaisnava sampradaya. In other vaisnava sampradaya worshiping of Radha Krishna in 
their conjugal mellow is not available.
So in this way Madhavendra Puri accepted Advaita Acharya as his disciple and in that 
sense Nityananda prabhu and Advaita Acharya are God-brothers. They have a very 
loving relationship. They used to fight often. There are so many incidences described in 
Caitanya Caritamrita and Caitanya Bhagavad about their fighting. Stories like Nityananda 
prabhu questioning about Advaita Acharya is there. Caitanya Mahaprabhu and Advaita 
Acharya had very loving relationship. One day Advaita Acharya thought that 
Mahaprabhu is always glorifying him. He felt that the nectar of his chastisement was not 
being offered to him.
So in order to get the nectar of chastisement from Mahaprabhu he propagated 
impersonalism- advaitavad. When this news reached, Caitanya Mahaprabhu came 
running Mayapur to Santipur. He went straight to Advaita and started to beat him, 
pounded on his back. Advaita Acharya was an old man at that time and Mahaprabhu was 
young, Sita Devi was so afraid and started to cry. ‘Save, save my husband’ she said, 
crying, while Advaita Acharya began to laugh. He said; ‘now my lord, you have offered 
me your mercy’.
Caitanya Mahaprahu revealed His identity as the Supreme Personality of Godhead to 
Advaita Acharya. Adavaita Acharya had six sons. From Sita Devi he had three sons. 
They are Acyuta, Krishan Mishra and Gopala Deva. These three sons became very 
devout devotees of Krishna. From Sridevi he had three sons namely Balaram, Sarup and 
Jagannath. They became impersonalists- the non-devotees. In Caitanya-caritamrita it has 
been described that they became asat. These three sons of Advaita became asat- dr y, 
lifeless. The other three sons Acyuta, Krishna Mishra and Gopaldev became the devotees 
among which Acyutananda was the most brilliant. In Gauranga-dipika Acyutananda has 
been described as the incarnation of a cowherd damsel, a gopi named Acyuta manjari.
There is also an interesting incident about Acyutananda. One day someone asked Advaita 
Acharya,’who is the guru of Caitanya Mahaprabhu?’. Advaita asked; ‘Why?, Isvara puri 
is the guru of Caitanya Mahaprabhu’. Acyutananda was little boy at that time and he 
came running and said, ‘that is an offence, that is an offence’. How can one say that the 
Supreme Personality of Godhead, the Jagat guru himself has a guru? he exclaimed. 
Nobody can be his guru!. While in India, as a pastime that he played the pastimes of 
accepting initiation from Isvarapuri. Advaita Acharya accepted this indeed as the 
His Holiness at the end of his lecture reminded again that the day is Advaita Acharya’s 
appearance day and urged everyone to try to make it a significant one

Tuesday, 14 February 2012


So, going back to our Sharanagati, Shri Chaitanya Mahaprabhu came to teach us the
process of sharanagati, do you remember the first line, or first four lines of the song that
we sang, the first day? How many of you remember that? [devotees reply] Ok, what
about others? Ok, let’s recite. Shri krishna chaitanya prabhu [devotees repeat]. No, I
meant that I’ll say it and you repeat, everybody. Shri Krishna Chaitanya prabhu [devotees
repeat] jive doya kori [devotees repeat] sva-parshad [devotees repeat] sviya dham
[devotees repeat] saba avatari [devotees repeat] atyanta durlabha prem [devotees repeat]
koribare dan [devotees repeat] sikhaya sharanagati [devotees repeat] bhakatera pran
[devotees repeat]. So you memorised it? Ok, how many of you didn’t memorise it as yet?
Please raise your hands, don’t feel shy. Those who did not memorise? So everyone
memorised it? Otherwise, I’m going to ask you [devotees laugh]. Ok, once again I want
to see the hands, those who have memorised it, raise your hands. Ok, so how many of
you did not raise your hands? Raise your hands [devotees laugh]. And still I see that
some… [laughs] Ok, anyway let’s try it again. Try to memorise it, huh? Shri krishna
chaitanya prabhu jive doya kori [devotees repeat]. Please say it three times [devotees
chant]. Sva-parshad sviya dham saba avatari [devotees repeat] atyanta durlabha prem
koribare dan [devotees repeat] sikhaya sharanagati bhakatera pran [devotees repeat].
Ok, so you got it? Everyone? Ok, ok so this is how we should remember, we should
memorise. Repeat it three times, you almost memorise. Then all it needs is a little
practice. Ok, so today we are going to sing a
song that is describing, what is the second aspect of sharanagati? First one is dainya, that
we discussed yesterday, and the second one is? [devotees reply] Very good. Atmanivedan. So, this one, this song is describing atma-nivedan. Atma means self, and
nivedan means? Nivedan? [devotees reply] Huh? Nivedan means? Offer. So offering of
one’s self. Offering our selves. So to surrender means to surrender ourselves; surrender
means to offer our selves. So this is actually the essence of sharanagati, atma-nivedan.
And dainya is the prerequisite for atma-nivedan. We become dina, huh, in order to
surrender to Krishna. Dina hina jata chila, hariname uddharila: those who consider
themselves to be lowly and fallen, they all became delivered by chanting the holy name,
hariname uddharila. Ta’ra sakshi jagai madhai, Jagai and Madhai were were very fallen,
very sinful, very fallen and by the mercy of Nityananda Prabhu and Chaitanya
Mahaprabhu, they became very, very humble; they were very fallen, very sinful, they
used to kill people, they used to beat people up to death, they used to rob people; there is
no sinful activities they did not do, they were always drunk, always drunk. And in a
drunken state they were committing all kinds of sinful activities, but when they received
Chaitanya Mahaprabhu’s mercy, they became very humble. So this is the, this is the
example of Chaitanya Mahaprabhu, what happens by receiving Chaitanya Mahaprabhu’s
mercy. It doesn’t matter how fallen we may be, it doesn’t matter how sinful we may be,
but Chaitan…if we surrender to Chaitanya Mahaprabhu, He will deliver us, it doesn’t
matter how fallen we are. Papi tapi yata chilo, hari name uddharilo. Papi that we… all
the, this is actually the context of Jagai and Madhai, and, um, Lochan das Thakur is
saying that, uh, mo sama patita prabhu na paibe: you’ll never find anyone as fallen as I
am. So devotee, huh, naturally develops this attitude of being fallen, this is the
qualification of becoming, become…becoming eligible to receive Chaitanya
Mahaprabhu’s mercy.
So, Shri Chaitanya Mahaprabhu is extremely merciful and we simply have to surrender to
Him. And if we surrender then it doesn’t matter who we are, it doesn’t matter how fallen
we are, only thing is that we have to recognize our fallen condition and become humble.
In the age of Kali, what is happening? No one is humble; everyone is very puffed up,
very arrogant. They’re fallen, degraded, lowly, huh, don’t have any qualification, but they
are so arrogant, so puffed up. And democracy is actually promoting that mentality. In the
democratic society, huh, people do not, they cannot, they do not get any education, they
do not get any guidance to become humble. Everyone in this world is becoming
extremely puffed up. And, they have rejected God. Like in India, in the name of
secularism, what they are doing? They are saying you can’t cultivate any, you can’t,
government cannot promote any religion. The other day some government officials came
to see me and they were, they themselves were telling that it’s so weird, it’s so crazy, that
the Indian Government doesn’t allow anybody to side, any government official to side
with any religion. So that means they are not, they are saying : no religion. Government
is saying : no religion. In that way the
Muslim countries are better off. They say, yes, Islam is the religion, you have to follow.
Some religion you have to follow. That disciplines you, that makes you accept the
Supr eme Personality of Godhead. It doesn’t matter by which Name you call Him, by
which Name you address Him, it is the Same, God is one. Whether you call Him Allah,
whether you call Him Jehovah, whether you call Him Krishna, whether you call Him
God, it is the same. It is the same Personality. People may not understand that but those
who know God they will understand that they are also addressing the same Person, the
Supreme. Who is the Supreme, if somebody is worshiping the Supreme, he may not
address Him as Krishna, but he is indirectly addressing Him, because Who is the
Supreme ? Krishna is the Supreme.   We know that, they may
not know that. But at least they are addressing that, five times a day, they are offering
their prayers to that Supreme.     This is how they are actually developing a humble
attitude towards Him. It does not matter what they do to others. That is an other
problem. Of course, that’s another problem. Ok, let’s not.. But at least there is some
good to it. But the democratic government says, no religion. Specially in the country of
India. It’s no so bad in America, it’s not so bad in the European countries, they are
promoting the freedom of religion. You can, whatever is your religion, you can practise
it. But what is happening, in the land of religion, in the land of dharma, you can’t
practise dharma. That is what the government is actually saying. they promote no
religion. You cannot practise dharma. Anyway, they may promote that. This is the
situation of dharmasya glanih. Yada yada hi dharmasya glanir bhavati bharata This is
dharmasya glanih. In one hand yato math tato path and Ishvara nirakhara, God is
without any form, nirvisesa. And nobody should practice religion. At least government is
not going to support any religion. So in the name of secularism what is actually they are
doing? They are promoting atheism. Government will not support any
religion that means government is not going to support the Supreme Personality of
Godhead’s culture. And that’s why we have to preach so effectively in this country. We
have to be very, very effective in our
preaching. The government may say that. But who is this government? This government
has been elected by the people. And why the government is saying that? Just to get the
vote. Just to get the vote of the
minority. This government is good. They are not promoting any… It’s a predominantly
this is a Hindu country. And when the government says you can’t promote religion that
means the government is suppressing the Hindus and promoting the non-Hindus.
Actually everything in this government is so obvious what they are trying to do. Just in
order to get the…. Democracy means vote and in order to get the vote they’ll do
anything. And we have to undo that. Caitanya Mahaprabhu’s movement… if this is
dharmasya glanir then why does the Supreme Personality of Godhead come ? Dharma
(Ringing of bells) Jaya Sri Sri Radha MadanMohan ki Jaya! Jaya Sri Sri Krishna
Balarama ki Jaya! Jaya Sri Sri Gaura Nitai ki Jaya!
So Caitanya Mahaprabhu has come. When does the Supreme Personality of Godhead
come? As we just discussed, yada yada hi dharmasya glanir bhavati bharata abhyuthanam
adharmasya tadatmanam srijamy aham. When there is adharmasya glanir the Supreme
Personality of Godhead comes. And by coming here what does He do? Paritrayana
sadhunam vinasaya ca duskritam. In this situation the sadhus are persecuted. The demons
are promoted, sadhus are persecuted. Like when Kamsa was here, what was happening?
The demons were flourishing. If you’re a demon Kamsa will patronise you. ‘Oh, you’re a
demon, come with me. I’ll give you land, I’ll give you money, I’ll give you everything.
Oh, you’re a sadhu? Kill him.’ That is the situation when there is adharmasya glanir.
Same with Ravana. All these demons, that’s what they do. In other ages the demons were
very prominent. But in Kali yuga they are miniature demons and this is how the miniature
demons get together and they create their demoniac government. Government means the
leader who is ruling the country. These are the demons. So this is the state of affairs in
the age of Kali. But what to do? In order to rectify the situation Sri Caitanya Mahaprabhu
has come. And Sri Caitanya Mahaprabhu is saying, ‘Doesn’t matter how fallen you are.
The age of Kali is a fallen age. So in this age if you are fallen there is no surprise. This is
the age of sin. So in this age if you have been sinful, doesn’t matter. Come to Me and I’ll
take care of all your sinful reactions.’ Just like Jagai and Madhai. Nityananda Prabhu
bestowed His mercy and Caitanya Mahaprabhu took all their sins. ‘Okay? Nityananda
Prabhu has
accepted you, fine I will deliver you.’
dina hena patita pamara nahi bache bache dur labha
prem sabakare brahmara durlabha prem sabakare jace
So this is Caitanya Mahaprabhu’s mission. And similarly, as Mahaprabhu’s
representatives, devotees of Caitanya Mahaprabhu are actually Mahaprabhu’s
representatives and they’re simply trying to promote Mahaprabhu’s mission in the same
mood as Sri Caitanya Mahaprabhu. We don’t shy away from people, those who are
fallen. If they come to Krishna consciousness we are prepared to accept, whoever you
may be. Whoever one is, we’ll accept you. But only thing is that you have to surrender.
And in order to surrender you have to become humble. And now Caitanya Mahaprabhu is
teaching how to become humble.
Bhaktivinoda Thakur is displaying that mood of Sri Caitanya Mahaprabhu. Caitanya
Mahaprabhu’s instruction. What is Caitanya Mahaprabhu’s instruction of surrendering?
Caitanya Mahaprabhu’s example of surrender is trinad api sunicena taror iva sahisnuna
amanina manadena kirtaniya sada hari. That is the way to surrender. Trinad api sunicena
Consider yourself to be very, very lowly. Even more fallen than a blade of grass, more
insignificant than a blade of grass and more as tolerant than the tree. Desiring no respect
for ourselves and we prepare to offer all respects to others. amanina manadena. And then
only kirtaniyah sada harih, and then we will be able to chant the holy name. The
surrender has been demonstrated in this way by Srila Bhaktivinode Thakura.
(1)Manasa, deho, geho, jo kichu mor arpilun tuwa pade, nanda-kishor!
Manasa means mind, dehah means body, gehah means house. Manasa, mind, body, home
which means family, jo kichu mor, whatever I have, I am surrendering to You, o son of
Nanda Maharaja. Arpilun I’m offering to You and surrendering to You, jo kichu mor
arpilun tuwa pade, nanda-kishor. Surrendered to Your feet, o youthful son of Nanda
(2)Sampade vipade, jivane-marane day mama gela, tuwa o-pada varane.
Sampade, in good fortune. Vipade means in misfortune or danger. Whether there is a
favourable situation or dangerous situation – sampade vipade. Jivane-marane, in life or in
death. day mama gela, tuwa o-pada varane all my difficulties have disappeared by
choosing those feet of Yours as my only shelter. Sampade vipade, jivane-marane day
mama gela, tuwa o-pada varane.
(3) marobi rakhobi jo iccha tohara nitya-dasa prati tuwa
Marobi, slay me or protect me as You wish, but You are the master of Your eternal
servant. Since I am your eternal servant, you have complete right over me. If You want to
kick me or if You want to kill me – it is entirely up to You.
(4) Janmaobi moe iccha jadi tor bhakata-grhe jani janma hau mor. If it is Your will that I
will be born again, then may it be in the home of Your devotee. bhakata-grhe jani, let me
reborn in the house of a devotee. A devotee is not aversed to being born again. It is not
that the devotee say, Krishna, I want liberation. Devotee doesn’t want liberation.
Devotees simply want to serve. Service here or service there doesn’t
matter. Whether I am here in this material nature or whether I am in the spiritual nature –
let me always serve You. That is the mood of a devotee. Now the question is how should
that service attitude be?
Service under the guidance of devotees. That is the important consideration. Wherever I
am, let me serve.
(5) Kita-janma hau jatha tuwa das,
let me be born in the association of Your devotees. Even as an insect. Let me be born in
the association of Your devotees. Because if I am in the association of devotees I am safe.
May I be born again even as a worm. Kita-janma hau jatha tuwa das bahir-mukha
brahma-janme nahi as. So long as I remain as Your devotee, I have no desire to be born
as Brahma, averse to You. That is the mood of a devotee. Let me be always in the
association of Your devotees.
(6) Bhukti-mukti-sprha vihina je bhakta labhaite tanko sanga anurakta.
I yearn for the company of that devotee who is completely devoid of all desire of worldly
enjoyment or liberation. Bhukti means enjoyment and mukti means liberation. So in this
material nature everyone is
either trying to enjoy or wanting to become liberated from the material bondage. Most of
the people are simply interested in enjoying. But some rare soul wants to become
liberated understanding the suffering condition of this material nature. But a devotee is
not interested either in enjoyment of this material nature or in liberation from material
bondage. A pure devotee is jnana karmad anavrtam (Brs 1.1.11) He is free from the
desire of jnana and karma. Jnana leads to liberation and karma leads to fruitive activities
or enjoyment. . I yearn for the company of that devotee who is completely devoid of all
desire for worldly enjoyment and liberation. That means, I yearn for the association of a
pure devotee.
(7) janaka, janani, dayita, tanay prabhu, guru, pati-tuhu sarva-moy.
Father, mother, lover, son, Lord, preceptor, and husband-You are everything to me.
Krishna is everything to His devotee. For a devotee Krishna is his father, Krishna is his
mother, He is his lover, He is his son, He is his master and He is his preceptor and –
prabhu guru -for a woman He is the husband. Prabhu, guru, pati-tuhu sarva-moy – you
are everything to me. That is how a devotee fells about Krishna.
(8) bhakativinoda kahe, suno kana radha-natha! Tuhun hamara parana.
Bhaktivinode Thakura is saying, ‘O Radhanatha, the Lord of Srimati Radharani, You are
my life and soul.’
[Now Guru Maharaja starts singing the song.]
(1)mânasa deho, geho, jo kichu mor
arpilun tuwâ pade, nanda-kis’or!
(2) sampade vipade, jîvane-marane
dây mama gelâ, tuwâ o-pada varane
(3) mârobi râkhobi – jo icchâ tohâra
nitya-dâsa prati tuwâ adhikâra
(4)janmâobi moe icchâ jadi tor
bhakta-grihe jani janma hau mor
(5) kîtha janma hau jathâ tuwâ dâs
bahir-mukha brahmâ-janme nâhi âs’
(6) bhukti-mukti-sprihâ vihîna je bhakta
labhaite tânko sanga anurakta
(7)janaka, jananî, dayita, tanay
                         prabhu, guru, pati – tuhû sarva-moy
(8) bhakativinoda kohe, suno kâna!
râdhâ-nâtha! tuhun hâmâra parâna
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
Nitai Gaura Haribol, Haribol, Haribol.
Hare Krishna , so, once again I’ll read the translation. Mind, body, and family, whatever
may be mine, including bank account (laughter) arpilu tuwa pade, nanda-kishor. I have
surrendered at Your lotus feet, O youthful son of Nanda Maharaja. Or I will surrender at
Your lotus feet, O youthful son of Nanda Maharaja. In good fortune or in bad, in life or
at death, all my difficulties have disappeared by choosing those feet of Yours as my only
shelter. Slay me or protect me as You wish, for You are the master of Your eternal
servant.   If it is Your will that I be born again, then may it be in the home of Your
devotee. May I be born again even as a worm, so long as I may remain Your devotee. I
have no desire to be borne as a Brahma averse to You. I yearn for the company of that
devotee who is completely devoid of all desire of worldly enjoyment or liberation.
Father, mother, lover, son, Lord, preceptor and husband; You are everything to me.
Thakura Bhaktivinoda says, “O Kana, please hear me! O Lord of Radha, You are my life
and soul!”
Radhanatha tuhu hamara parana. So that is our prayer. Radhanath, the Lord of Srimati
Radharani, You are my life and soul. Krishna consciousness means to develop that
attitude, to develop that consciousness. Radhanath Krishna is my everything.
Hare Krsna.
Does anybody have any question?
HH Bhakti Caru Maharaja: Yes?
Prabhu: Guru Maharaja the song is very———-says that mother father and lover,
husband you are everything to me. So having Krishna as husband, friend. Prema that we
can attain taht. Now if we are still attached So if someone is attached to, you know, his
mother, father, brother, his relatives and is hesitating to fully surrender. So how can we
give up the attachment? ———
HH Bhakti Caru Maharaj: Well, by developing that specific relationship with Krishna. So
if I am attached to my father, then let me see that Krishna is my actual Father. I am
related to my father because he is my father. Because I came from him, I have a link with
him I have a connection with him. But originally where did I come from? Krishna. So
who is the original father? So in this way, the relationship that we appreciate, the
relationship that we have a taste for, through that relationship we link our connection
with Krishna. If someone is very attached to the child, the mother is attached to the
child, the mother knows what the love for the child is like and she learns to offer that
love to Krishna, recognizing that Krishna is her actual child. You see, in order to develop
loving relationship we have to experience that love. A person who does not know what
love is, how can he love Krishna? So we develop our loving relationships and through
those relationships we find our relationship with Krishna. Wherever our attachment is,
we shift that attachment to Krishna.
[Question unclear] In the material world there are so much obstacles and sometimes
BCS : In the spiritual also world there is competition. The cowherd boys run who can
touch Krishna first. But those competitions are centered around Krishna. Those
competitions do not create conflict. You remain neutral, you remain above all that.
Actually, what you are saying you are trying to do something and somebody else is trying
to do better than you and as a result of that you feel upset. Right,that is what you are
saying (laughter) So, good, that you can recognize that you have so much false ego, is it
good to have false ego, you want to harbor it? Then, get rid of your false ego.
[Question unclear]
Yes, there is nothing wrong in that. At the initial stage, Prabhupada said, we want
liberation, we want to get out of this material nature, at an initial stage. But at an
advanced stage we see there is no difference between the material and the spiritual
nature. At an initial stage we see the difference between the material and spiritual nature,
therefore we want to get out of the material nature and go to the spiritual nature. But at an
advanced stage one sees wherever there is service to Krishna, that is spiritual. This
material nature is also spiritual. Like for example a person who is in charge of the prison,
who is working for the prison on behalf of the king. Although he is in the prison, is it a
prison to him? It is his field of action.   His field of activity, his field of service. So at an
advanced stage, to a devotee there is no difference between material and spiritual because
for him everything is spiritual.
[Question unclear] : how tolerance is the key to spiritual life [unclear]
HH Bhakti Caru Swami Yeah, you see, like when we are in the material nature,
sometimes we have to make adjustments. We can’t rectify the situation; the society is in
a certain way. So, we have to tolerate that, we have to accept that. For example, the
residents of Vrindavana, because Kamsa was their king, they are paying him tax.
Although Kamsa was a demon and he was averse to Krishna, they were making the
compromise. So, when we are in a society, we have to sometimes make adjustments in
the society which may not be palatable, which may not be desirable, but still we have to.
Like for example when somebody is working, in an office or in a factory. The
atmosphere of the office is not so conducive, there are so many things which are
happening there. But you know, because one has to earn money, one has to make
adjustments in that situation. He cannot go to the boss and tell him. Why they are
gossiping, why they are eating meat, why they are smoking, why they are drinking?
Then the boss will say, ok, if you don’t like it, then you find a suitable situation for
your self. If you don’t like it here, you can go. Isn’t it? But yes, we like to go away from
that situation, but sometimes we cannot. Specially, when one is in the household life, in
this kind of situation, we have to make some adjustments. And ultimately, detrimental
situations will increase our attachment to Krishna, if we are truly sincere about our
devotion, about our relationship with Krishna, then this detrimental situation will increase
our attachment to Krishna.
[Question unclear]
HH Bhakti Caru Swami : We may not be on that level, but at least through this we are
learning which is the level which we want to achieve. This is the goal, we may not have
reached that goal. The goal is there, we know, that is the goal. And let us aspire to
achieve that goal. Even if you imitate, that’s good, but do it sincerely. All right?
Sincerely means, don’t imitate in order to get some cheap admiration, not for name and
fame. But for getting Krishna’s mercy. Ultimately there are two ways, the spiritual
nature and the material nature. Is it for my self interest or for Krishna’s pleasure?
Ultimately these are the two considerations that we have open to us. And we have to
consider, is it for my selfish interest that I am doing it? Is it for my self aggrandizement
that I am doing it or is it for pleasing Krishna, or is it for Krishna’s pleasure? So, that
should be the consideration. And out of this two which one should be the desirable goal
,which one should be our consideration? Krishna’s pleasure, right? And then you can see
whether you or pretending or you are real. If it is for Krishna then it is real, if it is for
you then you are pretending, right ?
[Question unclear]
HH Bhakti Caru Swami : Well, while answering the devotee’s question, I made that
point. That, there are two stages; one is the neophyte stage and the advanced stage. At
the neophyte stage, at the initial stage desire for liberation is good. But at an advanced
stage one automatically becomes free from the desire for liberation. Just like, when you
see, that this material nature is full of misery, is full of suffering, then it is natural that
you will feel, well, let me get out of here. That tendency is natural. I do not want to be
here, this place is too bad, this place is terrible. But then when you render devotional
service and then you see that there is so much service that you can render here, by that
time you do not really care for whether you like it or not, you are simply concerned for
Krishna’s pleasure, then you see there is so much service, why should I go anywhere else
. That is how you transcend that platform of desiring for liberation. Let’s put it this way
: When we are in the material platform, when we are trying to enjoy karma, then when
you achieve a more advanced stage, jnana.. Karma is, karma-kandha section is enjoyment
in the material nature but jnana leads us the way, shows us the way to get out of the
material nature. So, it is natural. First you are trying to enjoy and you are
suffering. Then you think I don’t want to suffer, so you want to get out of here. The
desire for getting out of here is desire for liberation. But then you see, you come to the
platform of bhakti. And then you see, well, this is such a nice place to render service.
The whole world has become so demoniac, so there is so much to do in this world. Then
what you want to do? You want to run away from here when there
is so much service? Or you want to be here to execute the service. That is how it is
[Question unclear]
HH Bhakti Caru Swami : Okey, now, let us consider what is bhakti, what is the meaning
of bhakti ? No, what is the meaning of the word bhakti ? Okay, Loving Krishna, very
good. The bottom-line is : love Krishna. So you have to love Krishna. In order to learn
how to love Krishna, you have to see those who love Krishna. You have to be in the
association of those who love Krishna. And then you develop your love for Krishna.
The first consideration is to learn, to know that you need to love Krishna, you have to
cultivate, you have to learn how to love Krishna. Now you practice to learn. And where
do you practice? Like if you want to cook, you do not know how to cook. If you want to
learn to cook, what will you do? [Answer unclear] Very good, you go to some expert
cooks, right? And there you learn. Similarly, we have to be in the association of
devotees who have developed their love for Krishna and under their guidance we learn
how to love Krishna. And initially it is a matter of practice. By practicing you become
perfect. First you practice then you become perfect. That’s why bhakti has two stages.
One is sadhana bhakti, practising stage, and the other is prema bhakti, perfected stage.
You practice and then you become perfect. You practice how to cook and then one fine
morning you find that you have become an expert cook. And then when you have
become an expert cook then you won’t have to do anything separately. Those who will
taste your food, they will say, Waw, what a good cook you are. Thank you. Hare
Krishna. All glories to Srila Prabhupada.
Yeah, okey. Question : Guru Maharaja, once I heard that love actually is hampered when
it is expressed. Like we say: “I love you”, that is hampering love. I have love for you…
[rest unclear]
HH Bhakti Caru Swami : It’s not saying your love for me. But what you are saying is
that due to my love for you, you have become my life and soul, you are my life and soul.
How does He become one’s life and
soul? Because of the love. And I don’t know who said that when you express your love,
your love becomes minimized. Like just consider a young boy is in love with a young
girl. Now, if that boy does not tell that girl that he loves her, how will she know?
Similarly we have to express our love to Krishna. We have to tell Krishna I love you.
After all what is the Hare Krishna mantra ? Krishna I love You, Krishna I love You,
Krishna I love You… (Laughter of the devotees)
Yes, Shankara ?
[Question unclear]
HH Bhakti Caru Swami : Saranagati, yeah, you see, devotion actually begins with dasya.
Jivera svarupa hoy, Krishna nitya dasa. At first we are the servants. We are servants.
Servants are servants. Some day, the master can say that I am so pleased with your
service that I want you to become my friend. The servant cannot tell the master, I want to
become your friend, but the master can say that. Our business is to become servants of
Krishna. And then if Krishna wants then He can make us His friend or father or mother
or lover. That is up to Krishna. But yes, as you asked, it begins with servitorship. First
we are servant and then Krishna may give us any relationship it is up to Him. Okey.
Thank you.
Akhilar prabhu, do you have anything to say? [Answer unclear]
Hare Krishna
Gaura premanande. Hari Haribo

Sunday, 12 February 2012


Hare Krishna, so now we are having the seminar, and so we have some special classes. In
the morning, we are having the classes on “Saranagati,” instead of Bhagavatam class.
Actually, this is also Bhagavatam class, because the ultimate goal of Bhagavatam is
sharanagati, surrender to Krishna. Bhagavatam has ten aspects, dasha lakshanam, ten
symptoms, and out of that, the final symptom is ashraya. The ashraya and sharanagati are
the same. Taking shelter of Krishna’s lotus feet is the ultimate consideration of ShrimadBhagavatam. How many of you remember the ten symptoms of Shrimad-Bhagavatam?
Very good. Ok, Shankar? Shrimad-Bhagavatam, the ten symptoms? [Shankar replies]
Yeah. [Shankar continues] Very good, very good. So those ten symptoms are, first one is
sarga. Sarga means? Sarga means? Creation. Visarga, then comes visarga. Visarga
means? Secondary creation. The sarga is Vishnu’s creation and visarga is Brahma
downwards. Garbhodakasha…Mahavishnu, Karanodakashayi Vishnu, Garbhodakashayi
Vishnu and Kshirodakashayi Vishnu. Mainly, Karanodakashayi Vishnu and
Garbhodakashayi Vishnu’s creation is sarga.
Then Brahma comes from the navel of Garbhodakashayi Vishnu. That is Brahma’s
origin, that’s how Brahma appeared. And Brahma downwards, from Brahma created the
Prajapatis and, in this way, that creation continues. That aspect is visarga. Atra sarga
visargas ca, then third is? Sthana. Sthana means the planetary systems. Poshanam?
Poshanam is the maintenance of this creation. Uttaya, who knows the meaning of uttaya?
Yes, Ganganarayan? [Ganganarayan replies] Creative impetus in the living entities. Uti,
the creating impetus, the tendency to create, has been described, uttaya. And then,
What is the meaning of the word manvantara? Who knows? Yes, Sadhanasiddha?
[Sadhanasiddha replies] Not only the changes, but the rule of the Manus. Manus, there
are fourteen Manus in a day of Brahma. So how the Manus rule over the… With the
Manus, the whole shift changes. Indra changes, the demigods changes, even Krishna’s
incarnations changes. They are known as manvantara avatars.
So manvantara, ishanukatha? Ishanukatha? Isha, anukatha, who is Isha? The Supreme
Personality of Godhead, and the description of His activities is also there in ShrimadBhagavatam, ishanukatha, the activities of different incarnations. Manvantara,
ishanukatha, then? Mukti, liberation. Ishanukatha, mukti, nirodha. Nirodha is the
cessation of the existence, and then comes ashraya.
So this ashraya literally means? What is the meaning of the word ashraya? Huh?
[Devotees reply] Ashraya literally is, Jayesh? [Jayesh replies]. Ashraya means shelter.
So, shelter. Whose shelter? Huh? Krishna’s shelter, the shelter of the Supreme
Personality of Godhead. So, ashraya, now ashraya, shelter and surrender. Isn’t it
interlinked? When can you get shelter? Or, taking shelter means surrender. You
surrender, in order to take shelter.
So that’s why sharanagati is the ultimate consideration of Shrimad-Bhagavatam.
Yesterday, we discussed according to Bhaktivinod Thakur’s instructions, following
Shrila Rupa Gosvami’s instructions in Bhakti-rasamrita-sindhu, and there sharanagati has
six limbs, six branches or six limbs, six aspects, shad-anga. Anga means? Limbs. Shadanga sharanagati. What are those six limbs of sharanagati? [Devotees reply] Six limbs
are? Dainya, atma-nivedan, goptritve varan, avashya rakshibe krishna vishvash palan,
bhakti anukula matra karya rashikar, bhakti pratikula bhav varjan angikar. Shrila Rupa
Gosvami in Nectar of Devotion, he put it in the reverse order, or the way Bhaktivinoda
Thakur put it, is the, in the reverse order of what Rupa Gosvami presented. Rupa
Gosvami’s presentation is, first is anukulyasya sankalpa, pratikulyasya vivarjanam,
rakshise pati iti vishvasha, goptritve varanam tatha.
So it’s coming, in this way, it is, last is pratikulyasya vivarjanam. But Rupa Gosvami is
saying that anukulyasya sankalpa, pratikulyasya vivarjanam. But in Bhaktivinoda
Thakur’s description, anukulyasya sankalpa, or bhakti anukula matra karya rashikar is the
fifth one. And bhakti pratikula bhava varjanam angikar – that is the sixth one.
But Rupa Gosvami is putting anukulyasya sankalpa, pratikulyasya vivarjanam, and then
the fourth one, according to Bhaktivinoda Thakur, is avashya rakshibe krishna vishvash
palan. Rakshishe iti vishvasha. “Krishna will protect,” that vishvasha, that faith. And then
the next is goptritve varanam tatha. And then dainya and atmanivedana.
Anyway, Bhaktivinod Thakur has put it in a certain way, and we will follow that order.
So first is dainya. Dainya means? What is the meaning of the word dainya? The word
dainya means? Humbleness, humility, to feel that “I am very small, I am very fallen.” So
Bhaktivinoda Thakur describes that through one of his songs. In this chapter, dainya
chapter, there are seven songs by Bhaktivinoda Thakur describing dainya, but we have
selected the fourth one. There is no English translation in this, who got it printed?
Jayesh? What happened, where is the English translation? I’m sorry, huh, is there any
English translation?
Is there any English translation, because the devotees…you have it? [in Hindi] Aap ko is
mein angrezi anuvaad hai? [meaning: do you have the English translation there?]. No, no,
that’s a different one. Anyway, since you are in charge of the classes, Jayesh, make sure
that when the verses are printed the translation also is printed. So dainya is described as,
in Bengali I’ll read it: amara jivana sada pape rata nahika punyera lesha. One of the
reasons I have selected this ‘Saranagati’ as the topic, because many of the devotees they
are Bengalis and they do not understand English. So at least through this, the Bengalis
will also understand what is going on, those who don’t understand English. [BCS speaks
in Bengali to the public].
Amara jivana sada pape rata nahika punyera lesha. Parere udvega diyachi je kata diyachi
jivera klesha. Amara jivana, my life. Amara jivana means my life. Sada pape rata. Sada
means always. Pape rata, engaged in sinful activities. My life is always engaged in sinful
activities. Nahika punyera lesha. There is no touch, no tinge of pious activities. My life is
so full of sinful…my life is full of sinful activities and there is no tinge of piety in it. And
parere udvega diyachi je kata diyachi jivera klesha. I have inflicted so much pain and
anxiety to others. And I have given so much distress and difficulties to them. Did
everybody get a copy of the song, some copies? So keep this copy because we will sing
this song afterwards. So, once again, is it clear in English? How many of you understand
English here? Please raise your hands. Okay, those who understand English, you’re
getting it, you’re getting the translation? Bhaktivinode Thakura is lamenting or praying
to Krishna, expressing his anguish, expressing his heart. My life is always engaged in
sinful activities. [curtains of altar open] Jaya Sri Sri Radha Madana Mohana ki Jaya! Jaya
Sri Sri Krishna Balarama ki Jaya! Jaya Sri Sri Gaura Nitai ki Jaya! Do we consider
ourselves to be sinful? How often do we think that we are sinful? And how often you
think you are pious? You’re very pious. How many of you think that you’re a very pious
person? How many of you think that you are a sinful person? Very good! It seems that
Bhaktivinoda Thakura’s preaching is having some effect. [chuckles] Otherwise, generally
how do you feel? Don’t you feel that you’re very, very pious? “I am so good!” Do you
ever think that I am bad? We always think that we are very good. Not only good, we are
very good! Not only very good, we think that we are the best! But Bhaktivinoda Thakura
is teaching us how to develop the mentality of humbleness. Amara jivana sada pape rata
nahika punyera lesha. Lesha means a tinge, an iota. There is no touch, there is not a
single streak of piety in that life. Parere udvega diyachi je kata. If we consider seriously,
then we can see that we cause so much trouble to others. We have caused so much
distress to others. Nija sukha lagi pape nahi dare. In order to have my happiness,
sukha lagi, for the sake of MY happiness, pape nahi dare, I do not become afraid to
commit sinful activities. Nija sukha lagi pape nahi dare, dayahina svartha para. Dayahina,
merciless. And svartha para, selfish. I do not have any mercy. I am merciless and that is
for the sake of my happiness. What we don’t do? I am committing so many sinful
activities for the sake of my pleasure. Nija sukha lagi pape nahi dare, dayahina svartha
para. I am so selfish! And I am so merciless. Pare sukha dukhi. And when I see others
are enjoying, I become very sad. Others’ pleasure, others’ enjoyment causes ME to
suffer. And sada mithya bhashi, always telling lies. I am a liar all the time. Para dukha
sukha kara. And others’ suffering gives me pleasure. Bhaktivinoda Thakura described
envy in this way. So he is actually pointing out how envious we are. The definition of
envy according to Bhaktivinoda Thakura is this: para sukhe dukhi and para dukhe sukhi.
When I see that the others are suffering I feel very happy. And when I see that others are
enjoying I feel very sad. That is how Bhaktivinoda Thakura has described envy. Envy is
to see that others are suffering. When I see others are suffering I feel happy. And when I
see that others are enjoying it makes my heart burn with envy. Ashesha kamana hridi
majhe mora krodhi dambha parayana. Ashesha kamana, endless desires to enjoy. Hridi
majhe mora, in my heart. In my heart there are unlimited desires to enjoy. And I am
krodhi, angry. And dambha parayana, very proud. Mada matta sada, I am intoxicated
with my power. And vishaye mohita, I am enchanted by my possessions and by my
acquisitions. I am always enchanted by the objects of sense enjoyment. Himsa garva
vibhushana, and envy and pride are my ornaments. Envy and pride are my ornaments,
visbhushana. Nidralasya hata. I am always absorbed in laziness and sleep. Sukarje
virata. And I am not at all interested in good actions. I am lazy and susceptible to sleep
and I don’t have any interest for sukarja, good actions. But akarya udyogi ami, in wrong
actions I am very, very enthusiastic. Pratistha lagiya sathya acarana. For the sake of
establishing myself, for the sake of establishing my position I am very deceitful. Or
deceitfully I try to establish myself, deceitfully I try to possess various things for my
enjoyment. And lobha-hata sada kami. And I am afflicted with greed and lusty desires.
E hena durjana, sajjana varjita. I am such a wicked person and the good people, the
saintly people avoid me, sajjana varjita, they have rejected, the saintly people have
rejected me. I am such a wicked person. Aparadhi nirantara. I am constantly engaged in
criminal activities. I am always criminal. Subha-karya-sunya sadanartha manah. I am
avoid of pious activities and always, my mind is absorbed in wrong actions, wrong
thoughts, wrong desires nana duhkhe jara jara.   And as a result of that, I am afflicted
with various kinds of suffering. Vardhakye ekhana upaya vihina. In my old age now I am
completely helpless. I do not have any other recourse, I do not have any means to save
myself. Ta ‘te dina akincana. On top of that, on top of this condition in my old age, I am
very poor and devoid of any possession. Bhakativinoda prabhara carane kare duhkha
nivedana. Bhaktivinoda Thakur is saying that he is offering these prayers to the Supreme
Personality of Godhead, Krishna. So in this way Bhaktivinoda Thakur is teaching us how
to become humble. Do you want to become humble? Then what you should do? You
just consider that this is your mentality.   Bhaktivinoda Thakur is speaking in the first
person, but actually Bhaktivinoda Thakur is telling us about our situation. Amar jivana
sada pape rata. Bhaktivinoda Thakur is saying that my life is always engaged in sinful
activities. But what is Bhaktivinoda Thakur is actually saying, “your life is always
engaged in sinful activities.”    This is how we have to see ourselves. This is how we
have to think it is not Bhaktivinoda Thakur who is saying. It is Bhaktivinoda Thakur
teaching us and how to go deep into ourselves and see our actual situation and naturally
develop this quality of humbleness.
All right? So, the first limb understood? Are you going to become humble or proud?
How is your situation right now? Are you humble or are you proud? How many of you
think that you are very humble? Raise your hands. How many of you think that you are
full of pride? Please, raise your hands. Now, do you need to become humble? So what to
do? Recognize that your life is full of sinful activity. So, don’t do that. Don’t indulge in
sinful activities. Bhaktivinoda Thakur is saying, amar jivana sada pape rata, teaching us
Our life is always full of sinful activities. Wasn’t our life full of sinful activities? Meat
eating, intoxication, illicit sex, gambling. So the life was revolving around those sinful
activities. But now with the mercy of Srila Prabhupada we have come to the right place.
And we are learning the standard, to accept the right standard. No meat eating, no nonvegetarian food, no intoxication, no illicit sex, no gambling. Right? Promise? Good.
Parere udvega diyachi ye kato, diyachi jivere klesa. I do not know how much suffering I
have caused to others. Let us think back, to how many people we have caused distress
and suffering. How many of you can think of such actions that you caused distress to
others? Raise your hands. How many of you did not understand what I said? Diyachi
jivere klesa. Nija sukha lagi pape nahi dari. For the sake of my own pleasure I do not
hesitate to commit sinful activities. Is it not? Does it not happen? I don’t care what
happens. But we want to have the object of our sense gratification, object of our desires.
Let us have it. Whether you have to steal, whether you have to lie, whether you have to
bribe others, whether you have to be deceitful. Let me get some money. Isn’t that the
natural tendency of the people, the living entities in this material nature? Or let me kill
some animal. Eat their flesh. Isn’t that what’s going on in this material world? Nija
sukha lagi pae nahi dari. They are not afraid to commit sinful activities, for the sake of
their own pleasure. They are killing cows without understanding the consequences of
killing cows. They are just completely oblivious about the consequences of their sense
gratification.   They just want to have their sense gratification. Eating the cows meat.
Daya-hina. Merciless. The cows have to suffer, so what? Somebody was telling me that
when one goes to the slaughter house, one can see that although they shoot the cow in the
head, to kill the cows, they take a rifle, the rifle shoots the cow,   still it takes the cows six
minutes to die. And what does the cow do? Writhing in pain, rolling, jumping in pain,
whriting in pain. They don’t care. Danya hina, merciless. Svartha-para. They are simply
concerned about their own sense gratification, they’re so selfish.
Para sukhi dukhi. And they cannot tolerate the happiness of others. Sada mithya bhase,
always telling lies. Isn’t that the condition of the people of this age? All these so-called
leaders, they are constantly lying, constantly lying. The political leaders are constantly
lying just to get a vote. “I will do this for you. I’ll do that for you.” But they never do
that. They know when they’re saying that they’ll never do that. So this just to give an
example of the politicians, that’s a natural tendency of the people. In order to get some
money people don’t mind lying, telling lies. In order to get some little pleasure we lie, we
cheat. Sada mithya bhasi para dukha sukha kare. And when we see that the others are
suffering we feel very happy. But that is not the…that shouldn’t be the mentality of the
devotee. A devotee is para dukhe dukhi, whereas a non devotee is para dukhe sukhi.
Asesa kamana hrdi mahje mora krodhi dambha parayana. My heart is full of kamana,
lusty desires. There are endless lusty desires in my heart. Hrdi mahje mora krodhi. And
when those desires are not fulfilled I become so angry. By nature I am so angry. Dambha
parayana, I am so proud. Mada matta sada bisaye mohita. I am intoxicated with my
achievements, with my vanity. And bisaye mohita, I am enchanted by the allurements of
the material nature. Himsa garva vibhusana, and envy and cruelty and pride are the
ornaments, are my ornaments. The more proud one is, one thinks that “I am so big. I am
looking so beautiful.” What does ornaments do? Ornaments make us look beautiful. Not
men generally. Women wear ornaments in order to beautify themselves, to make them
look more beautiful. So these are the ornaments, like vibhusana, dress, beautiful dresses
also. We make them, we wear them in order to make us look beautiful. And in this world
what is the tendency of the people? The tendency of the people is to think, the more
proud they are, they think the more beautiful they are. They beautify themselves with the
pride and vanity and cruelty.
Anyway, so this is how Bhaktivinoda Thakura is describing [curtains of altar open] Jaya
Sri Sri Krishna Balarama ki jaya! Jaya Sri Sri Radha Madana Mohana ki jaya! Jaya Sri
Sri Gaura Nitai ki jaya! So in this way Bhaktivinoda Thakura is teaching us how to
become humble. So now let us sing.
amara jibana, sada pape rata
nahiko punyera lesa
parere udvega, diyachi je kato
diyachi jibere klesa
nija sukha lagi, pape nahi dori,
doya-hina swartha-paro
para-sukhe duhkhi, sada mithya-bhase,
asesa kamana, hrdi mahje mora,
krodhi, dambha-parayana
mada-matta sada, bisaye mohita,
himsa-garva vibhusana
nidralasya hata, sukarje birata,
akarje udyogi ami
pratistha lagiya, sathya acarana,
lobha-hata sada kami
e heno durjana, saj-jana-barjita,
aparadhi nirantara
subha-karja-sunya, sadanartha-matah,
nana duhkhe jara jara
bardhakye ekhona, upaya-bihina,
ta te dina akincana
bhakativinoda, prabhura carane
kare duhkha nibedana
Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna.  So, in this way Srila Bhaktivinoda Thakur is teaching us how to become
humble, which is the first aspect of Saranagati. Does anybody have any questions ?
Devotee : [Inaudible]
BCS: At least try to start detecting your sinful activities. Start it. You may not think that
your whole life is full of sinful activities, but when you commit some sinful activity, at
least notice it. That’s how you begin.
Devotee : [Inaudible]
BCS: As I said, at least start recognizing your sinful activities. Sometimes you may do
something good, so that is very good. Sometimes we are doing good actions; sometimes
you are acquiring piety, that’s very good. But at least start to recognize the sinful
activities.   It may not be completely, all the time, be engaged in sinful activities. Or
rather, let us consider that only at a very, very exalted stage a devotee thinks like that.
You see, materially everybody feels that I am the best. But as he starts to make spiritual
advancement, he begins to feel that he is the worst. And at the highest stages of spiritual
advancement, he begins to feel that he is really the worst. That’s why he becomes so
humble. Let’s consider Sanatana Goswami, Haridasa Thakura. They considered
themselves so sinful that they did not even consider to go to the Jagannatha temple.
What to speak of going to the temple, they did not even consider to take the main road.
Because they are afraid that if a brahmana stepped onto their shad.., if they touched a
brahmana with their shadow, then he will become contaminated. The pujaris will
become contaminated by coming in contact even with their shadow. So, that’s why
Sanatana Goswami took the road… He avoided the main road and came by he ocean,
when it was so hot during summer. This is the mood of an advanced devotee.
Okay? Yes, Akhiladhara prabhu? Yeah, he’ll give the mike.
Devotee: Sometimes people think that they are humble, but sometimes, especially
BCS: So what’s your question?
Devotee: huh
BCS: what’s your question?
Devotee: how to deal with that.
BCS: how to deal?
Devotee: how to deal with that. That we can actually get free.
BCS: endeavor. Keep on endeavoring. It’s a struggle, but we have to keep on
endeavoring. Yes, it’s a struggle. Spiritual life is a struggle. But we have to keep
endeavoring and we can’t afford to give up. Yes, Shankara?
BCS: again. That’s again the same point that Akhiladhara prabhu is saying. It’s a
struggle. You are forced to react. You can’t really maintain, you know, that standard, or
you can’t remain in that lofty situation. But we have to keep on endeavoring and we have
examples like Yudhisthira Maharaja. Like all these great devotees. We take their
examples, how they reacted, did they react? Yudhisthira Maharaja went through so much
tribulations. People took advantage of him in so many ways, but did he give up? No, he
didn’t give up. He stuck to his standard. Similarly, we have to just keep on endeavoring.
Just keep trying. Yes?
Devotee: [inaudible]
BCS: What?
Devotee: [inaudible]
BCS: one has to survive? Maybe…
Devotee: How can one survive earning?
BCS: earning money.
Devotee: [inaudible]
BCS: Okay, okay. Well, you see like we have to also consider that in the material nature,
we’ll never get a perfect situation. But at least we have to keep trying. We’ll not get the
perfect situation here. An other consideration is that Kali Yuga is an ocean of sinful
activities. So whether we know it, whether consciously or unconsciously we are dragged
into various situations. But we have to keep trying. Like what is BhaktivinodaThakura
pointing out? He’s pointing out that we maintain a humble disposition. Sinful activities or
pious activities is not the ultimate consideration. The ultimate consideration is our own
state of consciousness. Are we humble or are we proud? This is the main consideration.
Are we in a position to surrender ourselves to Krishna? That is the consideration. If I am
proud I will not be able to surrender to Krishna. Therefore, let me become humble. And,
as we said, like ultimately we won’t, you know… I mean, we never get a perfect
situation. As we said …the goal is not to become sinless. The goal is to become
surrendered. The piety is not the goal. Surrender is the goal. And even if there is some
sinful activities involved, unconsciously, then what can be done? Like in the age of Kali
it is practically impossible to maintain a pure life. For example, in America in milk they
put, it is a custom that they put fish oil. So you are thinking that you are drinking milk,
you are trying to become a vegetarian completely, but you know, you can’t. So in this
way there are so many, like…I mean even the food, Prabhupada once told me, that in this
age it is impossible to maintain the purity of food. That’s why Chaitanya Mahaprabhu
gave the Holy Name. So by practice, by becoming sinless we’ll not become pure
devotees. By being surrendered to Krishna we’ll become a pure devotee. That is the
consideration. Okay, last question.
Devotee: [inaudible]
BCS: what’s that?
Devotee: [inaudible]
BCS: tolerance and?
Devotee: humility. [inaudible]
BCS: Yes, when you become humble then you become tolerant. When you’re proud you
are intolerant. Isn’t it? So there is a link. In order to become tolerant you have to become
Devotee: sometimes I feel it is very difficult to tolerate something, so how you should
BCS: become humble. [laughter] anyway, see the point is that our situation is the stage of
sadhana bhakti . We are practicing. We are not perfect as yet. So even if there is
imperfection, even if there is frailty, let’s take it on our stride and carry on. And it is not
an intellectual thing. It’s a thing of practical application. Yes, Krishna Dvaipayana? Take
the mike.
Devotee: [inaudible]
BCS: how to face the situation?
Devotee: [inaudible]
BCS: okay, so when you see that someone is suffering try to help him. Right? Instead of
becoming happy, you sympathize with his suffering condition and help him. And when
you see that someone is happy, you also become happy.
Devotee: [inaudible]
BCS: Maybe you can say it in Hindi.
Devotee: [inaudible]
BCS: so what?
Devotee: [inaudible]
BCS: No, tell me what is the question. I…para sukhe dukhi…
Devotee: [inaudible]
BCS: Can you give an example of what you’re talking about?
Devotee: [inaudible] somebody has a nature to become unhappy [inaudible]
BCS: then change the nature. If nature is like that, is it desirable? Is that nature desirable?
Is that tendency desirable?
Devotee: The tendency is of others.
BCS: No don’t think about others. Think about yourself. If you do…are you doing that?
Are you doing that? Are you happy when you see that someone is…do you suffer when
you see that someone is happy? No? Then don’t worry about it. What others are doing
you may try to give him an advice. “Don’t do that.” But Bhaktivinoda Thakura is
pointing out that this is how we should correct ourselves. The whole process of
devotional service is actually rectifying ourselves. If we become too concerned about
others …Prabhupada used to give an example, that don’t worry about where all the
people those who came to the market where they are going to sleep. [in Bengali] Where
the people, those who came to the market, there are so many people in the market, and if
you start wondering where these people are going to sleep, they didn’t come to the
market to sleep to begin with. They have their respective places. So the point is don’t
worry about others, think about yourself. What can I do? And when someone is
depending upon you, somebody is coming to you for his guidance, then you can give
them the instruction according to your realizations.
Devotee: [inaudible]
BCS: cause of his, if somebody is happy by seeing others in distress, then you can , if you
see that they’re doing that, give him the advice that don’t do that, because by doing that
you are actually causing distress to yourself, right? Say for example, Duryodhana was
happy seeing the Pandavas in distress. But what was the outcome of that? A war and total
destruction. So these are the examples through which we can learn and we can teach
others. Then if you do that, what is the ultimate consideration? If you do that you will
suffer. That is what we have to teach others and we have to learn ourselves. You got the
point? And by nature everyone is like…that’s what the condition is like today. Most of
the people are envious. Most of the people are proud. Are the people humble nowadays?
No. they’re not humble and that is why they derive pleasure, thinking that “Well, he is
suffering and I am better off. My joy is depending upon their suffering. Let others suffer
for the sake of my happiness. “That is the mentality. But is it desirable? That’s the
question. It’s not desirable so let’s rectify that.
Ok, thank you. Hare Krishna! All glories to Srila Prabhupada!

Thursday, 9 February 2012


Hare Krishna. So today we will discuss from Srila Bhaktivinoda Thakura’s “Saranagati”.
The essence of Srimad Bhagavatam is actually Saranagati. Bhaktivinoda Thakura wrote
songs on these topics. Saranagati means surrender, process of surrender. Just as in
Bhagavad gita – what is the final instruction of Krishna? Mam ekam saranam vraja. So
this mam ekam saranam vraja means saranagati. Srila Bhaktivinoda Thakura following
Srila Rupa Goswami’s instruction, in the nectar of devotion,
Bhaktivinoda Thakura accepted or elaborated on the six limbs of saranagati. The process
of surrender has six aspects. Those six aspects are, as Bhaktivinoda Thakur’s explains
here, dainya. The fist one is dainya. Dainya means, being humble. Thinking him to be
very low. If we don’t think of ourselves as very low and fallen we cannot possibly
surrender. If we think that we are very big, very great, very qualified then what is the
need for surrender? If we think that we are able to do everything then we won’t be able to
surrender. So first consideration is to feel oneself to be very unqualified, very fallen – so
that is dainya. Then Atma-nivedana. Atma-nivedana is, atma means self and nivedan
means offering. Next to feeling humble is offering oneself to Krishna. The third aspect is
Goptrtve-varana – accepting Krishna as the Lord and Master. My only prabhu is Krishna.
He is my only Lord and Master. That is the aspect of Goptrtva-varana. The fourth aspect
is Avasya Raksibe Krishna – Visvasa Palana. To have the implicit faith that Krishna will
positively protect me. Avasya Raksibe Krishna – Visvasa Palana. Then Bhakti-anukulamatra karyera svikara. Accepting whatever is favourable to Bhakti, whatever is
favourable to Krishna consciousness. We accept only what is favourable to Krishna
consciousness. Bhakti-Pratikula-Bhava Varjanangikara. Varjan means rejection.
Accepting whatever is favourable and rejecting whatever is unfavourable. Whatever is
detrimental to Krishna consciousness, should we accept that or should we reject it? If
something is detrimental to Krishna consciousness that should be rejected. So these are
the six limbs sarangas of saranagati. Just as the body has so many limbs similarly this
body of saranagati has six limbs. What are those six limbs? Dainya, Atma-nivedana,
Goptrtve-varana, Avasya Raksibe Krishna Visvasa Palana, Bhakti-anukula-matra
karyera svikara and Bhakti-Pratikula-Bhava Varjanangikara. The point is we are here to
surrender ourselves to Krishna. And now the question is how to surrender? How should
we surrender to Krishna? Like, is it just a verbal thing that I am surrendered to Krishna?
No. It is a condition. Surrender is actually a condition of the soul. Surrender is a state of
consciousness. Our consciousness must be keen to surrender. How to surrender. So that
has been very systematically explained by Srila Bhaktivinoda Thakura here. In the
introduction to this saranagati Bhaktivinode Thakura wrote a song. So on different days
on next four days we will discuss different aspects of saranagati through different songs
of Srila Bhaktivinoda Thakura.
The copies therefore have been given. Today’s topic is the introduction to saranagati. The
way Bhaktivinode Thakura explained it. It goes like, Sri Krishna Caitanya prabhu, jive
doya kori, swa-parsada swiya dhama, saha avatari. Atyanta durlabha prema koribare
dana, sikhaya saranagati bhakatera prana. Who is Sri Krishna Caitanya Mahaprabhu? Sri
Krishna Caitanya Prabhu? Who is He? The Supreme Personality of Godhead. Sri Krishna
has appeared as Sri Krishna Caitanya Mahaprabhu. Sri Krishna Caitanya Prabhu jive
doya kori, in order to dispose His mercy to the living entities, the jiva. Jive doya kori,
swa-parsada, parsada means associates and swa-parsada means along with His associates.
Sri Krishna Caitanya Mahaprabhu how did He come? He came along with His associates.
And swiya dhama, with His own abode, dhama. What is Sri Caitanya Mahaprabhus’
dhama? Sri Caitanya Mahaprabhu’s dhama is Navadvipa. Swiya dhama, so He appeared
with His dhama. Saha avatari, descending. Atyanta durlabha prema koribare dana, in
order to distribute very, very rare Krishna prema. Why did Sri Caitanya Mahaprabhu
come? Namo maha vadanyaya, Krishna prema pradaya te. Sri Krishna Caitanya
Mahaprabhu came to distribute Krishna prema. That same point is made here. Swaparsada swiya dhama, saha avatari. Atyanta durlabha prema; this Krishna prema is –
durlabha means extremely. Durlaba means rare. In order to distribute Krishna prema,
which is extremely, extremely, durlaba means rare, atyanta durlabha prema koribare
dana, sikhaya saranagati bhakatera prana. He is distributing the process of Saranagati.
Now, what is the meaning of the word Saranagati, once again? Surrender. In order to
distribute the very rare Krishna prema, He is teaching everybody the process of
surrender. That means, who can one get Krishna prema? One can get Krishna prema only
through the surrender to Krishna. Atyanta durlabha prema koribare dana, sikhaya
saranagati bhakatera prana. Which is bhakatera prana, the life and soul of a devotee and
the life and soul of devotional service.
And what are those Saranagati, as we mentioned earlier? Dainya, meaning feeling very
humble. What is the opposite of humbleness? Opposite of humbleness is, yes, proud. So
if someone is very proud can he become surrendered? Can he surrender? No, in order to
surrender one has to become very humble, dainya. So when one develops this attitude of
dainya then only he can offer himself to Krishna, atmanivedanam. And then goptrtva
varanam. Goptrtva, gopta, means lord and master and varana means accept. And
goptritva means as the lord and master. Then only one can accept Krishna as the Lord
and master, gopatrtva varanam. When one can accept Krishna as the lord and master?
When one is humble. When one has surrendered. How one can surrender to Krishna?
Surrender will be complete only when we accept Krishna as our lord and master. “You
are my lord and master, therefore, who am I? I am Your servant. So I submit myself to
You. You are my lord.” You are my lord means you are my master. You are my master
means I am yours I am the surrendered soul unto you. Then gopatrtva varanam and when
we surrender to Krishna and accept Him as the lord and master, then we develop the faith
that Krishna must protect me. Krishna will always protect me, avasya rakhibe Krishna
visvasa. Visvasa means the faith. Visvasa means the confidence. Visvasa means that
implicit faith that Krishna will protect me! Krishna always protected His devotees.
Krishna Himself declared that He will always protect His devotees. So if I become a
devotee of Krishna, Krishna will protect me. So to have that faith, Krishna WILL protect
me. Will Krishna protect His devotees? If you become a devotee of Krishna will Krishna
protect you? Yes! Avasya rakhibe Krishna visvasa palana. Then bhakti anukula matra
karyena svikara. Karyena svikara. Sikara means acceptance. Sikara also means hunting.
But this is a different kind of this is svikara. In Bengali both sikara, hunting, and svikara
is pronounced the same way. In Bengali the dental ‘sa’ and palatal ‘sa’ is pronounced in
the same way. And this one especially is S V I, dental ‘sa’ with a ‘w’. ‘Swa’, swikara.
Meaning, svikara means accept, acceptance. Bhakti anukula matra Karya svikara. Karya
means activities. The activities that are favourable, anukula means favourable. The
activities that are favourable to Krishna Consciousness or bhakti, accepting that and
rejecting whatever is detrimental. Bhakti pratikula bhava. Pratikula means anukula means
flowing in the same direction and pratikula means flowing in the opposite direction. So
whatever is flowing in the same direction that is anukula that means favourable? The
river is flowing. To flow along with the river is anukula. And to try to go against the river
is pratikula. So if we want to go flow along with bhakti then what we have to do? We
have to flow along the way bhakti is flowing. And bhakti pratikula bhava. Pratikula, what
is detrimental or opposite, opposed to bhakti, varjana, rejection. Sad anga saranagati
hoibe jahara. One who will develop his devotion with six limbs, one who will accept the
process of surrender with the six limbs? [curtains of the altar open] Jai Sri Sri Radha
Madana Mohana ki Jaya! Jaya Sri Sri Krishna Balarama ki Jaya! Jaya Sri Sri Gaura Nitai
ki Jaya! Sad anga saranagati hoibe jahara. Those who will, one who will accept this
process of surrender along with the six limbs. Tahara prarthana sune sri nanda kumar. Sri
Nanda Kumar, Krishna, will listen to his prayers. Tahara prarthana sune sri nanda kumar.
Rupa Sanatana pade dante trina kori. Dante trina kori, dante means teeth. And trina is
straw. With straw in my mouth. Dante trina kori. Bhaktivinode Thakura is saying
bhakativinode pore duhun pada dhori. Rupa Santana pade, at the lotus feet of Rupa
Goswami and Sanatana Goswami, Bhaktivinode Thakura is falling down, is falling at the
feet of Rupa Goswami and Sanatana Goswami with straw in his mouth. The expression
of straw in one’s mouth means in a very, very humble way. Considering oneself to be
very lowly and fallen. Bhakativinode pore duhun pada dhori, kandiya kandiya bale ami to
adhama. Kandiya kandiya means crying and crying. He says I am very fallen, ami to
adhama, I am very, very fallen. Sikhaye saranagati koro he uttama. Teaching me the
process of surrender, sikhaye saranagati koro he uttama, you make me elevated. You
make me worthwhile. You make me the best of men by teaching me the ways of
saranagati. So the translation goes like, we will just read the translation: “out of
compassion for the fallen souls Sri Krishna Chaitanya came to this world with His
personal associates and divine abode to teach saranagati, surrender to the Almighty
Godhead. And to freely distribute ecstatic love of Krishna which is ordinarily very
difficult to obtain. The saranagati is the very life of the true devotee”.[to the audience:]
So you understand the explanation? Anyway, it has been explained already. [continuing
the translation]The ways of saranagati are humility, dedication of the self, acceptance of
the Lord as one’s only maintainer, faith that Krishna will surely protect execution of only
those acts favourable to pure devotion and rejection of the activities that are averse to
pure devotion.
The youthful son of Nanda maharaja, Sri Krishna, hears the prayers of anyone who takes
refuge in Him by the six-fold practice. Bhaktivinode places a straw between his teeth,
prostrates himself before the two Goswami’s, Sri Rupa Goswami and Sanatana Goswami
and clasps their lotus feet with his hands. I am certainly the lowest of men.” He tells them
weeping, “but please make me the best of men by teaching me the ways of saranagati.”
So now we will sing this song. (HH Bhakti Charu swami sweetly leads and the devotees
1. sri-krsna-caitanya prabhu jibe doya kori swa-parsada swiya dhama saha
2. atyanta durlabha prema koribare dana sikhaya saranagati bhakatera prana
3. dainya, atma-nivedana, goptritwe barana abasya rokhibe krsna – biswasa, palana
4. bhakti-anukula-matra karjera swikara bhakti-pratikula-bhava barjanangikara
5. sad-anga saranagati hoibe jahara tahara prarthana sune sri-nanda-kumara
6. rupa-sanatana-pade dante trina kori bhakativinoda pore duhun pada dhori
7. kandiya kandiya bale ami-to adhama sikhaye saranagati koro he uttama
Hare Krishna. So, this is the introduction , the process of surrender or introduction to
saranagati. That is Bhaktivinode Thakura’s mercy that he wrote these songs and this was
a little difficult one, where the beat was it’s a seven beat this, an unusual beat, as you can
see. Okay. Haribol! So any questions? Does anybody have any question on this topic?
Okay, if there is no question I’ll end the class now. So thank you very much! Hare