19800616 Śrīmad-Bhāgavatam 2.5.18

The following is a lecture given by His Holiness Jayapatākā Swami Mahārāja on 16^th June 1980 in Kathmandu, Nepal. The lecture begins with the reading from Śrīmad-Bhāgavatam Canto 2.5.18.

Śrīmad-Bhāgavatam 2.5.18

sattvaṁ rajas tama iti
nirguṇasya guṇās trayaḥ
sthiti-sarga-nirodheṣu
gṛhītā māyayā vibhoḥ

Translation: The Supreme Lord is pure spiritual form, transcendental to all material qualities, yet for the sake of the creation of the material world and its maintenance and annihilation, He accepts through His external energy the material modes of nature called goodness, passion and ignorance.

Jayapatākā Swami: Kṛṣṇa is the master of the material energy. It states He is ever non affected by the influence of such bewildering energy. The living entities or jīvas are however affected or are susceptible to being influenced by such modes of material nature. That is the difference between the Lord and the living entities.

Yesterday there was a question, how we can know the difference between the Lord and the living entities? Someone asked that how is it Kṛṣṇa can marry 16,108 wives? So here is the answer that Kṛṣṇa is always in control of material energy. He is always the Master. But the living entity is under the control of the material nature and is always the servant. Unless we take the shelter of Kṛṣṇa. Since we are living entities conditioned in this material world, it is not possible to overcome the stringent laws of this material nature.

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te
(Bg. 7.14)

This material nature is very difficult to overcome, very difficult to overcome, but by Kṛṣṇa’s mercy one can easily overcome. The conditioned soul takes this material energy as himself. Nature of māyā is twofold: to bring one down from this transcendental position, cause one to fall, and then to condition one to forget Kṛṣṇa. These are the two functions of māyā. So the living entity, he is conditioned, and he thinks that my body is myself. (You see).

There was a king. It mentions in the Bhāgavatam. There was a king who was a great warrior and he fought the battle against his enemies. And in the battlefield he died. Although he was suffering extreme pain due to wounds of arrows. One could see that his corpse was biting his lips, trying to die as a hero. When he fell on the battlefield, all of his queens came and they started to cry that our king is dead. The world is empty. Our king has dead, has died. And when the time came to burn the king’s body, so many brāhmaṇas, so many paṇḍitas came and they said, now let us take the body and do the last rites. But they wouldn’t give up the body. They just kept holding and crying, making such a wailing that Yamarāja himself heard. Then Yamarāja came as a small boy. Because small boys, when they speak, everyone likes to hear; if a small child will speak philosophy that is very charming to the people. So Yamarāja came as a small child and he said, “My dear mothers, you are much older than I. You are senior to me in age. Why is it that you are crying in this way? Although, I am so much younger than you, I know that I have no one to depend upon. My mother and father are already gone. I have no one to depend upon except Kṛṣṇa. Except that Supreme Personality of Godhead, who is maintaining, sustaining, creating and annihilating all these universes. Why you… much senior in age are putting on just like a child, I cannot understand and I am bewildered to see your activities. Here you are crying to see your king dead. But there is your king you are holding, so why you are crying? You are all fools because you are holding your dead king. But you do not see that the actual person is already gone. You are all lamenting because the person is gone. But you are holding the body, so why you are lamenting? The same body is there, that means that you don’t know who is the person. You have never seen the person because you have the body. Why you are lamenting? Everyone in this material world, they are bewildered. And they think that the bodies of their mother, of their father, of their husband, of their wife, of their children are those people. But yet anyone can see, any common person can understand this instruction. When a person is so called dead, the body is there. But nobody is happy with that body. They want the person, then who is the person? Why people are lamenting at death? Body is there, so what is missing?” (You see) so that the Gītā clearly explains,

na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato ’yaṁ purāṇo
na hanyate hanyamāne śarīre
(Bg. 2.20)

The body dies. This soul does not die. This spirit, the living entity, he does not die. This is the difference. So a living entity is to understand, not be... (A-side: Could you close the door?) So foolish like those crying mothers and queens. But actually see that what is the essence of life? In Hindu, Vedic culture, these things are clearly explained. But even then we are seeing great kings and queens, they are bewildered. It is not that just because someone is born within the community of the Hindus, therefore automatically he knows everything. Everyone is born in an ignorance from the birth, janma ajñānatā – we get ignorance. Only by getting a bona fide guru or spiritual master do we get knowledge. No matter what society one is born in, one must have the instruction from a bona fide spiritual master. Of course, the first instructor master is mother and father. They are giving so many instructions. So naturally in the Vedic society, the mother and father, they are giving the children nice training. But that cannot be accepted unless the mother and father are actually sad-guru—unless they are fully qualified as bona fide spiritual master, that training may not have the maximum effect of being able to liberate one from this material world. For that one requires a bona fide spiritual master. So one should not be proud that just because he is born within Hindu society that already he or she knows everything. Because we are fighting the whole Bhāgavatam, all the Purāṇas are only speaking of Āryan society. They are only speaking at that time there was no other society but so many kings, so many paṇḍitas, so many people were in ignorance and Kṛṣṇa Himself had to liberate them or some great sage like Yamarāja Mahājana or Nārada Muni or Prahlāda or someone had to give them instruction, Śukadeva. Parīkṣit was a great king, but he wanted to know, “What is the goal of life?” And he was such a king. He saw Kṛṣṇa face-to-face in the womb of his mother. But he is asking Śukadeva, “What is the purpose of life?” So if someone is born within the Hindu society, if he thinks because I am born a Hindu, therefore, I don’t need any guru, I don’t need to ask anyone what is purpose of life. Simply by birth alone is enough, then I say that this is a completely contradicting all the śāstra.

Śāstra says that we must accept a spiritual master. We must accept the śāstra. That is the meaning of Āryan. When Arjuna said, “I want to give up my fight,” Kṛṣṇa criticized him that, “You are speaking words like a learned person, (you see) but actually you are a fool. You are speaking things which are against the principles of Ārya, which are against the Vedic principles.” So even Arjuna was criticized by Kṛṣṇa, if he said a nonsense statement. So Kṛṣṇa told Arjuna,

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ
(Bg. 4.34)

Tad viddhi praṇipātena – you have to follow the principles and surrender –praṇipātena to a spiritual master. Paripraśnena sevayā – you serve him as his menial servant. Kṛṣṇa Himself showed He served Sāndīpani Muni as a menial servant carrying firewood from the forest for his guru. Although He was the Lord, He is the Lord of the three worlds. You serve the spiritual master and after serving the spiritual master, then you ask questions paripraśnena. Upadekṣyanti te jñānaṁ and what the guru says that you accept and that is real knowledge. Who is this spiritual master? Because he has understood the truth by realization by guru-paramparā. (You see) This is the basic principle. Kali-yuga means that people lose their good quality. Good quality of human being means, humility means knowing what is one’s position. Illusion means to not know what is one’s position. This international society for Krishna Consciousness is having such a very good progress all over the world because people in the rest of the world. They don’t pretend to know that what is spiritual life. If you ask them, “Do you know what is the soul? What is yoga?” They say, “I don’t know anything!” So then they say, you please tell me. And they listen and because they listen, their benefit – śravaṇam, kīrtanam.

We are trying to preach in India, Nepal and everyone if you ask them, they have so many ideas how much they know. But none of them they are practicing. Therefore, when it comes to listening, they don’t like to listen carefully in many cases. Therefore, they are not learning. There is no change when it comes to listening to the Time Magazine, Newsweek, Daily Newspaper, they are complete śravaṇa. (You see) When it comes time to the Hindi cinema, complete śravaṇa. But if it comes time for spiritual life, they know everything. If such a situation exists naturally, how there will be progress. So that is why people sometimes wonder that comparatively in the western country there are lakhs and lakhs of people are joining. Well, in India only say thousand, two thousand, five thousand a year. Although it’s increasing because gradually people are starting to understand that if I really knew what was spiritual life then why I am miserable? And they are starting to see that yes, this Kṛṣṇa conscious movement is sincerely practicing what they preach. Therefore they are starting to listen. Listening is the secret. Śravaṇa, kīrtanam. First one has to listen and has to listen from the authorized source.

avaiṣṇava-mukhodgīrṇaṁ
pūtaṁ hari-kathāmṛtam
śravaṇaṁ naiva kartavyaṁ
sarpocchiṣṭaṁ yathā payaḥ
(Padma Purāṇa)

One should never listen to the words spoken by an someone avaiṣṇava, who says, “You are God, I am God.” He is not a Vaiṣṇava. Vaiṣṇava means that he understands, “I am the servant the servant of Bhagavān.” He is initiated by bona fide guru. He is Vaiṣṇava. So it says that if someone listens to Hari-kathāmṛta, Hari is Kṛṣṇa, kathāmṛta means that the words of Kṛṣṇa are amṛta, they are nectar. By listening to them one is liberated from birth and death, simply by hearing – Hari-kathāmṛta. That is why it’s called kathāmṛta. Amṛta, nectar. So if one goes to take nectar of Hari from a non-Vaiṣṇava it has an opposite effect. Instead of amṛta, it becomes mṛta… It becomes like poison, it becomes death. This is not my word, this is the śāstra saying. Sarpocchiṣṭaṁ yathā payaḥ –
if a serpent, a snake touches milk and we take that milk, what will be the effect? We will die. So if we listen to Hari-kathāmṛta from a pure devotee, someone who is completely (samarpita) śaraṇāgata, surrendered to Kṛṣṇa, the affect is amṛta that liberates us from our attachment, from illusion, from material bondage. But if we hear the same discussion spoken by non-devotee avaiṣṇava, then it becomes poison. So because so many avaiṣṇavas, so many Māyāvādīs, so many imitations, sādhus are going and lecturing and people are listening, they have been taking poison. And then you ask them, “What is the Bhāgavatam? What is the Mahābhārata?” They say, “This is a great mythology, this is a great fiction of our literary giants thousands of years ago.” And we are offended, we are hurt, we are disgusted that how the innocent people with all the good qualities in the holy land, how they have been cheated by this false propaganda. To think that these greatest works of scientific spiritual knowledge are nothing but an act of fiction. It is the most terrifying thing to hear some great professors stand up and describe these ancient śāstras as in a work of fiction. What is fiction about Dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā
(Bg. 2.13) – that one is going from childhood to youth to old age. What is fictitious about that statement? This is due to hearing from avaiṣṇava. Therefore, they have drank poison. So it is easy in one way to cure a person who is just completely... You can say in a weak condition, without poison. Then to cure a person who is already poisoned, you have to first give antidote, then you have to give cure. You may have to drain out all the bad blood and put in new blood in some cases.

In New York City there is a musician school. They teach drumming. They teach playing a flute (vaṁśī) and other things. So one of Śrīla Prabhupāda’s disciples… Prabhupāda told this story. He went to the music store and he wanted to… This was in his student life, he wanted to learn to play the drum. So when he applied, there was a question. Have you ever taken drum lessons before? And he had taken. So he said, “Yes!” So then a person said, “Because you have taken drum lessons before, the charge will be double without any lesson. It’s $50. You have taken drum lesson before, you have to pay hundred dollars.” “Why is that I should get reduction?” He says, “No, whatever you have learned is undoubtedly wrong. So we have to teach you the right way. First we have to make you forget everything you know and then again, teach you is double work. It’s a double charge. And if you didn’t know anything, then we could teach you for half price.” So Prabhupāda said like this, someone who has learned from a non bona fide spiritual master. He has to unlearn everything, then he can after unlearning, then he has to properly learn. It’s a double job. (you see)

So although the people are materially very attached in the western countries to all kind of bad habits, but spiritually they don’t have any qualification, they don’t know anything, so there is nothing to unlearn.

They simply have to somehow be restricted from their sinful activity and give a practical spiritual engagement. People in Nepal, India, they already know some of the things they know are alright. Some of the things are absolutely concoctions. And those things have to be unlearned. That is a difficulty. bhāgavata-dharma is known as nirmala, completely pure. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate  [Cc. Madhya 19.170] – bhakti means to serve Hṛṣīkeśa, the master of the senses with our senses and in what mood? Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam – free from all designations, as the eternal servant, I am your servant, you are my master – Sarvopādhi-vinirmuktaṁ. For the pure devotee Vaiṣṇava – jāti-buddhiḥ nahi vicāra [Padma Purāṇa], there’s no question of jāti. I am a Brāhmaṇa Vaiṣṇava. I am a Śūdra Vaiṣṇava. He is a Kṣatriya Vaiṣṇava. Vaiṣṇava  means Vaiṣṇava, no jāti-buddhi. It says that guruṣu nara-matir to think the guru is a human being. Mūrtisau śilā, to mūrti is like a stone. Vaiṣṇave jāti-buddhiḥ – to think that a Vaiṣṇava is of any nationality, of any jāti, any particular caste or background. All these things mean he is a Naraka-vāsī – he is a resident of hell. Someone who is completely surrendered to Kṛṣṇa – He is transcendental. Brāhmaṇa means what? Brāhmaṇa means sattva-guṇa; kṣatriya means rajo-guṇa; vaiśya means rajo-tamo-guṇa and śūdra means tamo-guṇa. This is what the Vedas say. But Vaiṣṇava means nirguṇa –transcendental position, atīta-guṇa. They are above the guṇas. So where is the question of Brāhmaṇa Vaiṣṇava of Kṣatriya Vaiṣṇava? This has to be understood. Otherwise one is not a devotee. Sarvopādhi-vinirmuktaṁ – must be free from upādhis, free from false consideration of designation.

In the same way, if a Western devotee thinks that because I was in complete ignorance, therefore, I have accepted spiritual master, somehow my position is better. Only Western, only people from Yavana background can become Vaiṣṇavas. That is another nuisance. Not that a brāhmaṇa he cannot become Vaiṣṇava, how is that? Māyā, in any way she can, she will try to bewilder us. If a person is born in a very good family, if he has sukṛti, the wealth of spiritual credits on his side, then when he meets a bona fide spiritual master, he can accept and he can very quickly make progress. He does not have so many bad habits. But he has to get his conceptions straight. He has to become free from designations upādhis and then he can make very quick progress. When the heart is nirmala, free from all dirt, then one can make progress. Until one’s heart is free from dirt, one cannot be considered to be very advanced. What is that dirt? Material attachment, material conception. Ei balo ei manda, sab-manera brahma – This is good, this is bad, but this is all you see mistake. Everything, in this material world, everything is bad. Ekale īśvara kṛṣṇa, āra saba bhṛtya: (Cc. Ādi 5.142) – Only one Lord is Kṛṣṇa, everyone else is His servant. This is a good thing.

The Lord Indra, the demigods, they are always fighting the demons. And the demons and the demigods, the good and the bad, they are fighting. Sometimes the good prevails, sometimes the bad prevails. In this way there is always a struggle. Kṛṣṇa and Balarāma, Nitāi Gaura, They are standing apart, They are standing in the transcendental position. Watching this struggle between material good and material bad. They have nothing to do with the good and the bad. Their position is separate, transcendental. Because sometimes the good, they are praying, “Kṛṣṇa Balarāma help us.” And the demons are saying, “Kṛṣṇa Balarāma – They are dead. We never want Their help.” So in a very equipoised way, Kṛṣṇa is fulfilling the desire of both. The asuras say Kṛṣṇa is dead, for them He is dead. He doesn’t take any interest. And the demigods, they are requesting help. So He gives them help. But actually He is in a transcendental position. And Kṛṣṇa’s devotees, they are also not concerned with the good or the bad. They are concerned with bringing living entities to Kṛṣṇa’s lotus feet.

ayi nanda-tanūja kiṅkaraṁ
patitaṁ māṁ viṣame bhavāmbudhau
kṛpayā tava pāda-paṅkaja-
sthita-dhūlī-sadṛśaṁ vicintaya
 [Cc. Antya 20.32, Śikṣāṣṭaka 5]

O Nanda Kiśora! O beloved son of Nanda Mahārāja! Somehow or another I have fallen from the transcendental position into this ocean of birth and death. Please pick me up as a dust particle at Your lotus feet, at Your caraṇa. That is the prayer of the devotee. Somehow or another I have fallen in this material world. Somehow or another I have fallen in this material world. Now You please forgive me for my offense and pick me up as a servant, as a dust at Your lotus feet.

[Jaya Nitāi Gaura Premānande! Hari Haribol!]

The Lord.... So some people are inquiring, how is it we have fallen into this material world? How is it we fall down from the spiritual sky? How is it we are coming in this material world? But this question is not a very good question. Child falls down not thinking, how did I fall down thinking, how I can get free from this pain? How can I get free from this pain? We fall into the ocean. If the boat comes and throws us the rope, do we say that, “How did I fall in? Why should I pull the rope?” It’s all nonsense, insanity. We are drowning in the ocean. We are being beaten by the waves. We are being dried by the sun. We are thirsty because the water is salty, it’s not sweet. When they come and give us the rope, we grab it and we grab and hold on tight and let them pull us out of that miserable position. We have fallen in this birth, death, old age, disease, ocean. And now we have to understand that Caitanya Nityānanda, They have given us through this guru-paramparā, giving us a rope. They are giving us a lifesaver. We simply have to hold on and let Them pull us out. We should understand, what is our position? How we are actually suffering in this material world? If we actually realize how is it our position in the most precarious, dangerous position, how we are in such a difficult situation, then how we can delay when Kṛṣṇa is throwing us the rope, we should simply latch on and allow ourselves to be pulled out. Māyā is so powerful, people are bewildered. Even though they are suffering, they are thinking that this suffering will soon be over. They are seeing their grandfather has died. They see their father has died. They are seeing everyone is getting old. They are seeing everyone is getting disease again. They are saying so many new children are being born. Yet they are thinking that very soon my misery will be over. How it will be over? At what point is it over? The only point is it over, mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14] – when you surrender to Me, Kṛṣṇa said, then you will come back to Me. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9] – this material world is a place of birth, death, old age, disease. This is a place of misery. Duḥkhālayam aśāśvatam [Bg. 8.15]. Kṛṣṇa says, someone who understands that he is in real knowledge. Everyone else is an illusion. So devotee, he takes this material world, its pleasure, its misery for the temporary things they are and develops a higher taste for spiritual life. Kṛṣṇa is above this material world. We are also above the material world. But because we are so small, if we leave Kṛṣṇa’s shelter, we become controlled. We become subjugated to this material influence. You will read here in the Bhāgavatam. It’s scientifically explaining how this material influence is put over the living entity step-by-step, it’s explaining in this second canto. How these three guṇas, now they are being created by Kṛṣṇa. How the three guṇas condition the jīva, condition the soul. It is very nicely explained. So you should scientifically understand and then come to the conclusion how to get out of this control. Realize your position and then when you get out of it, you come to the transcendental Brahma platform – brahma-bhūtaḥ prasannātmā, then na śocati na kāṅkṣati [Bg. 18.54] – then there is no misery and no problem. Otherwise there is not, that is the perfection. Then one can engage in pure devotional service. He can engage in pure devotional service to Kṛṣṇa. In that service we can immediately taste one drop of that ocean of transcendental bliss simply by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Thank you very much!

[…] [2] Then it should become initiated by the spiritual master learning how to discharge devotional service from him. [3] We should obey the orders of spiritual master with faith and devotion. [4] We should follow in the footsteps of great ācāryas under the direction of spiritual master. [5] We should inquire from the spiritual master how to advance in Kṛṣṇa consciousness. [6] We should be prepared to give up anything material for the satisfaction of Śrī Kṛṣṇa, the Supreme Personality of Godhead.

That means that if we are engaged in bhakti-yoga devotional service to Kṛṣṇa, we must be prepared to give up something which we may not like to give up. Also we may have to accept something which we may not like to accept.

[7] We should reside in a sacred place of pilgrimage. [8] We should deal with material world only as far as necessary. [9] We should observe fasting day on Ekādaśī. And [10] We should worship sacred trees like tulasī, Banyan and others. And like that it gives so many. Then of all these items it mentions, five items are the most important. Offering water to tulasī, hearing Śrīmad-Bhāgavatam, association, associating amongst the devotees, saṅkīrtana and living in Mathurā or dhāma. These are the most important. So in this śāstra it gives do’s and don’ts, kartavya and akartavya. But the main things we should try to perfect and other things anyone can make a mistake. So gradually has to learn all the Vaiṣṇava etiquette. But if he is very expert in watering tulasī and chanting nāma-saṅkīrtana and listening to Śrīmad-Bhāgavatam, to associating to devotees to staying in the dhāma of the Lord. Then he can make very rapid progress and gradually all the other do’s and don’ts. Kārya-akārya, he can learn. If the main things are done properly, the do’s; then Kṛṣṇa gives the intelligence how to avoid the don’ts. It says gṛhītā māyayā vibhoḥ [SB 2.5.18]. That māyāya, the external energy vibho of Kṛṣṇa has accepted gṛhita, these three guṇas. Sthiti-sarga-nirodheṣu, pralaya, destruction. That the material energy is created by Kṛṣṇa. That material energy accepted energy means bheda-abheda-tattva. Simultaneously it’s one with Kṛṣṇa and different from Kṛṣṇa. So that material energy has accepted the three guṇas of tamo-rajo-sattva. So indirectly Kṛṣṇa is accepted through his material energy. But Kṛṣṇa remains abheda simultaneously in an acintya in an inconceivable way. So He is always in the transcendental position. But through His material energy He has accepted these three guṇas for the purpose of this material maintenance, creation and destruction.

So it does not mean that Kṛṣṇa has become influenced by the three guṇas, but His material nature has accepted. Which means He has accepted through His energy the three guṇas to run the material world. But He is always in the transcendental position. We are His part – mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ [Bg. 15.7]. But because we are infinitesimal when we come into the material world, if we are not under the shelter of Kṛṣṇa’s yogamāyā, we become under the mahāmāyā influence. We become conditioned by the three guṇas and we become entangled in the law of karma. This is the position.

Devotee: This translation and Gītā praise [inaudible] they say Kṛṣṇa has nirguṇa and they become sad-guṇa by accident.

Jayapatākā Swami: A complete nonsense doesn’t say that here at all. That is why we are not to hear the instruction from these Māyāvādīs. Māyāvādi-bhāṣya śunile haya sarva-nāśa [Cc. Madhya 6.169]. Kṛṣṇa already has sat-cid-ānanda. He already has His transcendental form. How can the nirguṇa accept guṇa? Guṇa, where does guṇa come from? How can something come from nothing? Because Kṛṣṇa has got cinmaya-guṇa. He can also create the chāyā-guṇa, He can create the shadow qualities. He has quality of glory, majesty and eternity of transcendental bliss, opulence, glory, majesty, opulence. He has these transcendent qualities. So in the material world He can create the three guṇas which are like the shadows but from nothing how guṇa can come? Kṛṣṇa is nirguṇa materially but He always has cinmaya-guṇa. He is known as Ānandamayo ’bhyāsāt (Vedānta-sūtra 1.1.12). He is filled with transcendental bliss. Janmādy asya yataḥ – the source so much everything is coming. How can it be quality less? This is their twisting to try to push forward their Māyāvāda philosophy that everything is one. This is why the people India are bewildered because all the great paṇḍitas that are preaching this philosophy have bewildered them. Rāmānuja is not preaching that. Madhvācārya is not preaching that Nimbārka Svāmī is not preaching that Viṣṇu Svāmī was not preaching that. These are all the followers of Śaṅkarācārya. Śaṅkara has come down here simply to bewilder the people that he tells to Devī in the Śiva Purāṇa that I am coming simply to bewilder the people. I have been ordered by Viṣṇu to bring the Buddhist back to Hinduism, bring the Buddhist back to the Vedas. So I am going to preach Buddhism as a brāhmaṇa although as a brāhmaṇa-sannyāsī I will be preaching simply Buddhism through the Vedas by twisting the Vedas and the result people will increase their population by having so much sex life. Because when they lose their taste for a spiritual that there’s a spiritual personality and spiritual relationship (then) their material lust will increase. This thing explains to Devī to Pārvatī, what is his mission. So all these followers of Śaṅkarācārya, you see their time is finished now, they have already brought back the Buddhists as many as would come. Now it is time to defeat them with the philosophy of Caitanya Mahāprabhu. [End]