19801221 Śrīmad-Bhāgavatam 1.7.6

The following is a class given by His Holiness Jayapatākā Swami Mahārāja on December 21, 1980, in Mumbai, India. The class begins with a reading from the Śrīmad-Bhāgavatam Canto 1, Chapter 7, Text 6.

Translation: The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyāsadeva compiled this Vedic literature, which is in relation to the Supreme Truth.

(Translation with repetition)

Purport by Śrīla Prabhupāda: Śrīla Vyāsadeva saw the all-perfect Personality of Godhead. This statement suggests that the complete unit of the Personality of Godhead includes His parts and parcels also. He saw, therefore, His different energies, namely the internal energy, the marginal energy and the external energy. He also saw His different plenary portions and parts of the plenary portions, namely His different incarnations also, and he specifically observed the unwanted miseries of the conditioned souls, who are bewildered by the external energy. And at last he saw the remedial measure for the conditioned souls, namely the process of devotional service. It is a great transcendental science and begins with the process of hearing and chanting the name, fame, glory, etc., of the Supreme Personality of Godhead. Revival of the dormant affection or love of Godhead does not depend on the mechanical system of hearing and chanting, but it solely and wholly depends on the causeless mercy of the Lord. When the Lord is fully satisfied with the sincere efforts of the devotee, He may endow him with His loving transcendental service. But even with the prescribed forms of hearing and chanting, there is at once mitigation of the superfluous and unwanted miseries of material existence. Such mitigation of material affection does not wait for development of transcendental knowledge. Rather, knowledge is dependent on devotional service for the ultimate realization of the Supreme Truth.

Thus end the purports on text 6 by His Divine Grace Śrīla A.C. Bhaktivedanta Swami Prabhupāda.

anarthopaśamaṁ sākṣād 
bhakti-yogam adhokṣaje 
lokasyājānato vidvāṁś
cakre sātvata-saṁhitām
(ŚB 1.7.6)

Jayapatākā Swami: Anartha-nivṛtti, or the destruction of the obstacles and unwanted things which have accumulated in our heart is necessary to come to the platform of niṣṭhā, bhajana-kriyā, or fixed devotional service.

Rūpa Gosvāmī has described that there are eight levels of advancement in devotional service in the conditioned state. This begins with śraddhā, further progresses with association with devotees, sādhu-saṅga, sat-saṅga, and further increases by anartha-nivṛtti, bhajana-kriyā — by performing devotional service and eradicating the unwanted obstacles. So, immediately when one accepts a bona fide spiritual master, he will describe so many anarthas, unwanted things like attachment for meat-eating, illicit sex, gambling and intoxication. And beyond that, so many other types of unwanted things, anarthas are to be destroyed.

Mahāprabhu has said the same thing, ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam. Bhava-dāvāgni, bhava-dāvānala means, or bhava-dāvāgni, same thing - forest fire. Dava means forest. So, in the forest there are so many creatures living - deers, snakes, rats, bears, tigers, rhinoceros, elephant. When this forest catches on fire, then all the animals flee because they are afraid to become burned to death.

And under such a circumstance, the animals become mad, pāgal, crazy, running here, there and everywhere, trying to find an avenue for escape, you see. Sometimes they run in the fire and they perish. Sometimes they escape. In Vṛndāvana, when the forest fire came after Kṛṣṇa killed the Kāliya serpent, all of the residents of Vṛndāvana, where did they run? Where did they run from that forest fire? This, we should know.

(Aside: Prāṇa Govinda, you know where they ran? Where did they run?)

They all ran to Kṛṣṇa and Balarāma. “Oh Kṛṣṇa, Oh Balarāma! You are our only shelter.”

(Aside: Can the sleepy people step to stand up, in the back? I don’t want to disturb the rest, dhari thākō nā. We’ve got about a dozen people here crashed out, can they just stand in the back? dhari thākō nā.) (Conch blowing sound)

They all went to Kṛṣṇa and Balarāma, “Please. You’re our only shelter. We are simply taking shelter of You.” This was their plea. So, what did Kṛṣṇa do? He devoured the whole forest fire. For Kṛṣṇa, the biggest danger is nothing, insignificant.

So, we are faced with so many difficulties in material life, and we are thinking, “How to solve these problems?” Then we are overwhelmed by the concept, “How to overcome these difficulties?” Just like an animal in the forest fire, he is overwhelmed, he is mad. “Which way to go? Where to turn? Uh, where is the safest place?” But, for Kṛṣṇa, there is no such difficulty.

He can easily, you see, remove all the difficulties. So, why do we recommend, why does the scripture recommend taking shelter of bhakti-yoga? Because bhakti-yoga is non-different from Kṛṣṇa. Bhakti-yoga means connection with Kṛṣṇa. Therefore, immediately one is saved from so many anarthas, so many unwanted, unnecessary dangers and fears, they dissipate.

Just like in the dark, we are going into a dark room, and we’re trying to find the light, and suddenly we put our foot on some furry thing and we go, “Ah! What is that?” And then, finally the light comes on, you see, but we see that it’s nothing. Someone has left their furry glove on the floor, you see. And we start… we thought maybe it was a rat or some animal. Because we are in ignorance, therefore, everything is potential danger. Everything is fearful.

But, when we are connected with Kṛṣṇa,

īhā yasya harer dāsye karmaṇā manasā girā 
nikhilāsv apy avasthāsu jīvan-muktaḥ sa ucyate
(Brs 1.2.187)

we are liberated from all these dangers. We’re situated in a transcendental position.

māṁ ca yo 'vyabhicāreṇa/ bhakti-yogena sevate 
sa guṇān samatītyaitān/ brahmā-bhūyāya kalpate
(Bg 14.26)

We’d be beyond these three modes, when we fully dedicate ourselves to Kṛṣṇa’s service. So, the goal is to come to fixed devotional service. That sounds like throwing oneself into the process of bhakti-yoga. But what is the process of bhakti? This we should understand, what is the process of bhakti-yoga?

brahmāṇḍa bhramite kona bhāgyavān jīva 
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
(Cc Madhya 19.151)

We are wandering about in this material world, from universe to universe. Somehow or another, we come in contact with the guru. That is by Kṛṣṇa’s mercy, because Kṛṣṇa is in our heart, as the Supersoul, He brings us to the pure devotee guru, you see. And by guru’s planting this seed, you see, he is giving the seed of devotion to the devotee, and the devotee, he takes the seed, you see, and he plants it.

mālī hañā kare sei bīja āropaṇa 
śravaṇa-kīrtana-jale karaye secana
(Cc Madhya 19.152)

And he waters that seed. He waters that root of that seed with śravaṇa-kīrtana-jale. The waters are hearing, chanting, and nine-fold of devotional service. So, one has to get the seed of devotion.

That seed is in the form of the order of the spiritual master, to chant so many rounds, to perform certain devotional services, uh, in so many ways the spiritual master gives the process and gives specific instruction. This is the seed of devotion, you see, in the form of the mercy of the spiritual master and Kṛṣṇa. That is watered by hearing and chanting, daily. Daily hearing and chanting.

mālī hañā kare sei bīja āropaṇa 
śravaṇa-kīrtana-jale karaye secana

upajiyā bāḍe latā ‘brahmāṇḍa’ bhedi’ yāya 
‘virajā’, ‘brahmā-loka’ bhedi’ ‘para-vyoma’ pāya
(Cc Madhya 19.152-153)

The mālī, or devotee, we say… mālī means gardener, so the devotee has become a gardener of his bhakti-latā. So, he takes that divine spiritual tree and he puts water of hearing, chanting and devotional service on that plant. So, what does the plant do? It begins to grow, and grow, and grow, and grow, and grow! How does it bhedi’ yāya? How does it increase? It increases right to the very boundary, to the very boundary of this material universe, you see. That is known as brahmā... That is, this universe is known as brahmāṇḍa: fourteen planetary systems. In each universe there is one Brahmā, so therefore, this is known as the brahmāṇḍa, you see.

So, ‘brahmāṇḍa’ bhedi’ yāya - it breaks through this brahmāṇḍa.

‘virajā’, ‘brahmā-loka’ bhedi’ - it goes beyond the causal ocean, beyond the brahma-jyoti.

‘para-vyoma’ pāya - it gets to the Vaikuṇṭha-lokas. 

tabe yāya tad-upari ‘goloka-vṛndāvana’ - it goes beyond the Vaikuṇṭha-lokas to Goloka Vṛndāvana.

‘kṛṣṇa-caraṇa’-kalpa-vṛkṣe kare ārohaṇa - it takes shelter at the lotus feet of Śrī Kṛṣṇa. Those lotus feet are kalpa-vṛkṣa, all-fulfilling desire trees of transcendental, eternal, blissful knowledge, you see. Taking shelter at the lotus feet of Kṛṣṇa, what happens?

tāhāṅ vistārita hañā phale prema-phala - the lata, the tree begins to expand in all directions, and flowers and fruits of love of God start to come out, you see.

There, in the spiritual world: iha…. ihāṅ sece nitya śravaṇādi jala

And here, the devotee, he continues. ihāṅ mālī sece nitya śravaṇādi jala - daily hearing, chanting, remembering, serving all the nava-vidha bhakti, nine-fold of devotional service, headed by hearing and chanting. With those waters, he continues daily watering, you see.

This is not very hard to understand. You plant the tree. The tree is growing. The tree, when it begins to expand, finally it takes good shelter, you see, then it starts to produce flowers and fruits, but those fruits are not yet ripe. Those fruits are kaccha. Those fruits are green, unripened fruits. But they’re starting to, you see, grow and grow and become more, uh, luxurious and more ripe, day by day, you see.

But there are certain things, one has to watch out, because the root, the root of this tree is still, is situated in the material world, you see, in the heart of the devotee until the fruits are fully ripened, you see. Until the fruits are fully ripened, the roots are coming down from the material world from that devotee, you see. yadi vaiṣṇava-aparādha uṭhe hātī mātā

yadi vaiṣṇava-aparādha uṭhe hātī mātā 
upāḍe vā chiṇḍe, tāra śukhi’ yāya pātā
(Cc Madhya 19.156)

But if they do offense to a Vaiṣṇava, to a pure devotee, you see, then that devotional creeper is destroyed, just like a mad elephant entering into the village.

Very recently in the area of my zone, North Bengal and Assam, there was mad elephant, that is known as rogue. Rogue elephant is very dangerous. The rogue elephant will strike and kill human beings. They will go and destroy crops, tear down houses and whole villages, you see. They are very dangerous, so there was one such rogue elephant, you see. Somehow some human being treats them badly, offends them in some way, and then they start to take vengeance, and they start to destroy humankind, you see.

So, there was this one rogue elephant recently, and suddenly in the middle of the night, he would go and tear down all the, all the grass huts and stomp on the people, crunching them and tearing down the whole village and he ran off. And they were complaining to the government, “You must do something, to protect our lives from this rogue.” You see.

So, the government, they sent out special śikārī, hunters to kill, but they could not get near this elephant. He was very clever. Whenever they came, he would go away. Finally, they took the most experienced hunter and the Superintendent of Police, actually the district… the DIG, Deputy Inspector General, he himself decided to go out with him, and they raised big bamboo platform, you see.

And so, they went and the day after they erected the bamboo platform, the elephant came and tore them down and ran off. They had not yet gone there. So, then again, they rebuilt them some other place. They were studying how the elephant was moving. Because he was very difficult to catch, so they studied his movements and they found that one particular village, he repeatedly came back to. So, then again, this time they erected those big, you see, bamboo structures, and they waited and waited and finally at 2 o’clock at night, the elephant came and they were able to shoot him, you see.

These rogue elephants very dangerous, you see, because they are ten feet high, they’re weighing about four, five tons and more, you see. They can easily smash down vehicles or cars or houses without much difficulty.

So, in our spiritual garden, you see, we do not have such Superintendent of Police and also professional hunters, neither there is any kind of weapon for shooting down the elephant, you see. Rather, the system is that one has to protect, you see. One has to protect his garden by simply building a very tall fence, a very tall wall that no mad elephant enters within, you see.

aparādha-hastīra yaiche nā haya udgama
tāte mālī yatna kari’ kare āvaraṇa’
(Cc Madhya 19.157)

The devotee builds this wall so that such elephants of aparādha don’t come in. In other words, the devotee is very careful that no such offense to guru, Vaiṣṇava, to nāma, to śāstra can enter within his garden of bhakti. Otherwise, one’s devotional creeper becomes destroyed. This is very important.

Mahāprabhu also gave instruction that one has to watch out for weeds. Kabe jari upaśākhā

(Aside: What’s that noise? Devotee: response inaudible)

If there are upaśākhā, these upaśākhās, or weeds, they take the strength from the original branch, the original devotional creeper.

seka-jala pāñā upaśākhā bāḍi’ yāya 
stabdha hañā mūla-śākhā bāḍite nā pāya
(Cc Madhya 19.160)

Getting the waters of chanting and hearing, the weeds grow, but the original tree remains. Jari upaśākhā uṭhe. You see.

bhukti-mukti-vāñchā, (upaśākhā jado gan) yata asaṅkhya tāra lekhā - that there is material desire, liberation, so many kinds of desire which can come up in the mind, you see. There are a… unlimited in their varieties and kinds.

‘niṣiddhācāra’, ‘kuṭīnāṭī’, ‘jīva-hiṁsana’ 
‘lābha’, ‘pūjā’, ‘pratiṣṭhādi’ yata upaśākhā-gaṇa
(Cc Madhya 19.159)

Mahāprabhu has explained to Rūpa Gosvāmī six principles type of weeds, we have to be careful of.

First one is niṣiddhācāra - forbidden activity. Those activities which are forbidden by the Vedas. Just like the four regulative principles, all these type of forbidden act, if they are performed, those create desires. These are all upaśākhās or weeds.

‘niṣiddhācāra’, ‘kuṭīnāṭī’…

Kuṭīnāṭī means to be deceitful, to be deceptive and uh… hypocritical, diplomatic in one’s devotional dealings. Just like Prabhupāda said, “Don’t take water, underwater on a fast day.” Meaning, say there is a fast day, one has to do pūra-upavāsa, but he goes to the bath in the river and he takes the dip. Naturally when he is taking a dip, nobody is watching underwater. slurrppp (sound of drinking water) he can take a drink and come up and maintain his whole fast without taking water, but actually he is taking water under water on a fast day. So, Prabhupāda says, “Don’t take water, under water on a fast day.” Because Kṛṣṇa is watching, you see.

Amongst Godbrother, disciples to guru, one may be able to superficially, you see, make some temporary deception. Even that, Supersoul reveals to the other parties in a very short time. But nobody can, you see, even for a moment, deceive Kṛṣṇa. So, if someone is trying to, you see, make some type of show, at the same time his mind is somewhere else, and so all the subsequent cover-up tactics and deceitful and different things to reach whatever is his desired object, all these things are kuṭīnāṭī. And this kuṭīnāṭī is another type of weed.

Then there is jīva-hiṁsana. Sometimes a devotee may want to simply cause pain to others, either by actual homicide, by killing or by injury or by mental torture. One is feeling bad. Someone does something, rubs the wrong way, say something and cut him deep in the heart and rub it in. Make some wound and then rub salt on it, you see. Then one feels very satisfied, “I got back my vengeance.” You see.

All these types of activities are different forms of jīva-hiṁsa, you see, enviousness and cruelty to others. These are always avoided, you see. They are dangerous weeds. Even to be callous when someone is suffering is a type of jīva-hiṁsa. If we can do something to alleviate someone’s pain, and we do not do something, that is also jīva-hiṁsa.

Then ‘lābha’, ‘pūjā’, ‘pratiṣṭhādi’ - these three are brothers and sisters - profit, worship, adoration, and distinction and power. “To desire some personal profit in exchange for my service to guru and Kṛṣṇa - let me get something in return, some material benefit “, that is known as lābha. We should never serve Kṛṣṇa or the guru with some idea that, “In exchange, I should get some material benefit.” That will stop our devotional creeper from going to Kṛṣṇa.

Instead, we as look that material thing, but we won’t get Kṛṣṇa. Prabhupāda was one day giving a lecture, “If you want to serve Kṛṣṇa and have nice sense gratification, nice fame, you want to have good material situation, then you’ll get that, but you won’t get Kṛṣṇa. You won’t get Kṛṣṇa. If you want Kṛṣṇa, then you cannot desire all these things. You must simply desire to please Kṛṣṇa.” That is known as anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam. That is known as pure devotional service.

‘Lābha’, ‘pūjā’. We want to be worshipped. “My Godbrother is being worshipped. Why, why I’m not, I being worshipped? I should also be worshipped. I’m as good as he is. I should be worshipped. Why my guru is being worshipped? I should also become, you see, worshipped, even in his presence.” Or “I should get some special distinction.” You see. “My name should be in lights. I should be a famous movie star.” You see. “My name should be in all the newspapers.” All these things are contaminated by pūjā.

The devotee simply serves Kṛṣṇa. Whatever honor, distinction comes, whatever uh, infamy and badnāma, or criticism comes, he accepts as Kṛṣṇa’s mercy. Māna- apamāna, whether fame or infamy, the devotee is simply fixed in serving Kṛṣṇa.

Pratiṣṭhādi, to increase one’s dominion. You see. I must be distinct. I have to have, you see, so many material acquisition, material position, independent of devotional desire. These things are pratiṣṭhā, you see.

Mahāprabhu advises,

prathamei upaśākhāra karaye chedana 
tabe mūla-śākhā bāḍi’ yāya vṛndāvana
(Cc Madhya 19.161)

First! Cut, cut the weeds! Cut the weeds! Then, the original, the original plant of bhakti yog goes to Vṛndāvana.

‘prema-phala’ pāki’ paḍe, mālī āsvādaya - then that devotional fruit ripens, falls down and the mālī, the devotee, he consumes that with great transcendental joy. You see.

sukhe prema-phala-rasa kare āsvādana - Great joy he, you see, tastes that nectar of kṛṣṇa-bhakti. So, all these things are attainable simply by connection with devotional service. Simply by the connection with devotional service. But we have the follow what is the system. We connect with devotional service, but we’re still, you see, nourishing so many weeds. We are committing so many offenses. How? How will our devotional creeper grow? How will our devotional creeper grow? We have to be very careful to be expert gardeners to always protect our devotional creeper. This is the warning and instruction given by Śrī Caitanya Mahāprabhu to Rūpa Gosvāmī for all of us.

Lord Caitanya has come down here simply to give mercy to His devotees. In fact, His Deity has come here also. We are serving the Deity of Gaura-Nitāi. His Deity is non-different from Himself. Just like when Gaurīdāsa Paṇḍita had special Deities, you see, made of Lord Caitanya, Nityānanda. Lord Caitanya, Nityānanda were the dear friends of Gaurīdāsa Paṇḍita. They were going to leave. He said, “No. No. You don’t leave. You please stay.”

“How can We stay here? We have to go and see so many other devotees.”

“Alright. At least, You let me make one Deity of both of You.” You see. Gaurīdāsa Paṇḍita was Subala Sakha in kṛṣṇa-līlā. So, They said, “How is it possible? We are coming here in form of devotees. You will worship Our Deity?! This is not very good.” You see.

“No no. But who will I speak with? Who will I offer my bhoga to? Who will I discuss with, all these things? I cannot just be left You alone. At least You must leave me with some Deities.” You see. So, They agreed finally, and he went to Navadvīpa, and there they got some neem wood brought down and exactly, you see, in the presence of Nitāi-Gaura, two Deities were carved.

When these Deities were finished, then Lord Caitanya generally said, “Alright.  These Deities are non-different from Us, you take these and worship, and We will receive.”

So, Gaurīdāsa Paṇḍita, “Yes, yes. These Deities are non-different so let the Deities go. You stay. They’re non-different so You let the Deities go and You stay.” You see. So, then Lord Caitanya said, “Alright.” And He stood, and He became just wooden, and the Deities began moving, and They walked off. Then Gaurīdāsa Paṇḍita, he said, “No. No. No. No.” He ran after those walking forms Caitanya-Nitāi, “No no. You stay. Let Those go!” He wanted the moving set. Not the immovable set.

So, then Lord Caitanya says, “Alright.” He stood. The other set became movable and then walked away. Again, Gaurīdāsa said, “No no no no! You stay. Let Them go! Let the Deities go. They are non-different.” 

“Alright.” Again, He became Deity and the other set became like moving Caitanya. Again going. So finally, Gaurīdāsa Paṇḍita fell down, said, “Alright. You win. What can I do?” So, then he installed those Deities, you see, and he was worshipping wonderfully.

One day, he went out for preaching, and his disciple Hṛdayānanda dāsa, he decided that it would be very nice to celebrate a festival, you see, for Lord Caitanya Mahāprabhu, because Gaura Pūrṇimā was coming. Guru has been gone out preaching for some time, let me make one festival. So, he told all the local villagers, “You bring dal. You bring rice. You bring all kinds of sweets. You bring sugar, you bring gur, you bring different kinds of milk, chānā. You make one huge feast and a big saṅkīrtana offer everything to Nitāi-Gaura.” You see.

So, all the villagers became excited and they went back to the village and they began to prepare, you see, to bring all the different offerings. In the meantime, Gaurīdāsa Paṇḍita came back and he saw a few people coming with offerings. He said, “What’s going on?”

They said that, “We’re going to put on a big festival. You see. We’re going to put on a festival. I thought we would put on a festival.”

He said, “What? You didn’t ask me? You’re just going ahead and doing a festival without taking permission from guru? How can you do something without the permission of your guru?” He became very externally angry. Of course, with a service desire, he was inside somewhat pleased, but disciple should never do something independent of order of guru. You see. Disciple independent of order of guru is dead. No life. Like a tree cut off from the root.

So, Hṛdayānanda was feeling great anxiety. So, he said, “Whatever is your order, I have to do.” And he went to the Gaṅgā and was just chanting japa. In the meantime, while this boatload of so much milk, rice, everything was coming, cart loads, bullock carts, they are all bringing head loads. Huge mountain of provisions started to accumulate. They will all go bad.

He called back. (Hṛdayānanda) Gaurīdāsa Paṇḍita said, “Alright, you go do your utsava.” Hṛdayānanda was overjoyed. He got guru’s order then he did. Of course, he never went against the order, you see. But he did not have permission when he was instructed; he followed, but when he got the order, immediately he then continued with his festival, you see. Which was all in the service of the spiritual master. He got a huge saṅkīrtana first. All the local people were jumping and dancing.

The khol and karatālas, about eight mṛdaṅgas were playing and almost 32 karatālas, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. And they’re jumping and jumping. Just at that time, Nitāi-Gaura ran outside from the temple, and right into the saṅkīrtana! “Haribol! Haribol! and started to jump and chant.”

Meantime, Gaurīdāsa Paṇḍita was bringing the offering in the temple. He put the offering down, and looked up. “Nitāi-Gaura! Nitāi-Gaura, They’re gone! They’re gone! Nitāi-Gaura, They’re gone! Where did They go?” He ran out, looking everywhere? “Where are the Deities? The Deities, They’ve disappeared. Who’s stolen the Deities? Someone has stolen the Deities.” He said, “The Deities have been stolen!”

He ran out. He looked everywhere. Then he saw Nitāi-Gaura. He could realize everything. “They’ve ran out and They joined the saṅkīrtana party. They were jumping with the devotees.” No one could see Them but Gaurīdāsa Paṇḍita. He became very disturbed “At this time They may go out with the saṅkīrtana like They went once before and never come back.” Completely absorbed in his mood as Subala sakhā, he picked up his stick, then he went out there, “Nitāi-Gaura, You right now get back in the temple! Immediately right now You get back in the temple.”

Nitāi-Gaura, seeing Their friend coming in that mood, Lord Caitanya became so fearful, He hid inside the heart of Hṛdayānanda. (Devotees laugh and say Haribol) From that moment Hṛdayānanda was known as Hrdaya Caitanya.

Gaurīdāsa Paṇḍita, “You cannot hide in the heart of my disciple. You get back in the temple. Don’t try to cheat me again, and leave me alone. Your prasāda is waiting.” So then They ran back in the temple and They stood.

Gaurīdāsa had closed the door and offered them prasāda. “You Don’t! Whatever you do.” You see. “Cheat me again like this and run off! How would I live without you?” His mood was of course all of pure love, you see. So, in this way they were having their daily pastimes serving Lord Caitanya and Nityānanda. So, we should also be very careful, you see, to satisfy the Lord so They don’t also run off. They can do that.

So, Lord Caitanya has come down here anyway to benefit all of us. Now we should go and greet Them at the śṛṅgāra-ārati and take Their lotus feet dust on our head.

Thank you.

Devotees: Jaya! Śrīla Ācāryapāda kī, Jaya!