19820402 Śrīmad-Bhāgavatam 2.4.14

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The following is a lecture given by His Holiness Jayapatākā Swami Mahārāja on April 2, 1982 – in Zürich, Switzerland. The lecture begins with a reading from Śrīmad-Bhāgavatam 2.4.14.

Sadeena Narihara Namokishima but I don’t Hari Nama Jagger die.

Frame see God, see kiss.

Hi cc. Hi sibling. Damn it. Die, die Omishima ja sami Maharaji Daigo Chandoki.

All glory to the assembly, divine grace she like.

Yah Yah Namaya Vishna dina Devakī Ramit Namaste Sharasamadi Pasta Shata Hari Name Jayatri Kishna Chaitama Prabhuni Jamanda Jayatrishna Kṛṣṇa Hari Hari Rāma Rāma Rāma Hari Śrī Ram Jay Ram Śrī Ram Jay Ramdez Jay Ram Śrī Ram, Jay Ram Śrī Ram, Jay Ram, Jayam Jay Ram, Jayam Jay Ramdez Omnivasivaya.

Deva.

Sudivaya Swatin I get in Yativa.

Chapter four, text 14.

Namo Namo, Namaste Astu Aso Rishabhaya Sadam Yogina Samya Sayayana Samya Sai Saradez Namani Ramadi Namaji Ramonama Stay Shabhaya Satvada Namaste Sadam Story Shabhaya Satvadamo Yogī Namya Sai Narakasamir.

One who is far from mundane Rangu one who is far from mundane Rangers, let me offer my reception. Respectful obesity unto he who is the associate of the members of the Yadu dynasty and who is always a problem for the non devotees. He is the supreme enjoyer of both the material and spiritual world, yet he enjoys his own abode in the spiritual sky. There is no equal to him because his transcendence is immeasurable. There are two sides of the transcendental manifestations of the supreme lord, Śrī Kṛṣṇa. Of the pure devotees.

He is the constant companion, as in the case of his becoming one of the family members of the Yadi dynasty, or his becoming the friend of Arjuna, or his becoming the associate neighbor of the inhabitants of Rindavan and the son of Nanda Yaśodā, the friend of Sudama, Śrīdharma and Madhumangala, or the lover of the damsel of Bajab Mumi, etcetera. That is part of his personal features. And by his impersonal feature, he expands the rays of the Brahma Jyoti, which is limitless and all pervasive part of this all pervasive Brahma jyoti, which is compared to the sun rays, is covered by the darkness of the Mahatma taqwa and this insignificant part is known as the material world.

In this material world there are innumerable universal sources like the one we can experience and in each of them there are hundreds of thousands of planets like the one we are inhabiting. The mundaners are more or less captivated by the unlimited expanse of the rays of the lord. But the devotees are concerned more with his personal form from which everything is emanated. As the sun rays are concentrated in the sun disk, the Brahma Jyoti is concentrated in Goloka Vrindavan, the topmost spiritual planet in the spiritual sky. The immeasurable spiritual sky is full of spiritual planets named Vaikunth, far beyond the material sky. The mundaners have insufficient information of even the mundane skies. So what can they think of the spiritual sky? Therefore, the mundanes are always far away from him.

Even in the future they are able, if they are able to manufacture some machine whose speed can be accelerated to the velocity of the wind or mines, the maintainers will still be unable to imagine reaching the planets in this spiritual sky. So the Lord and his residential abode will always remain a myth or a mysterious problem for the devotees. The Lord will always be available as an assumption in the spiritual sky. His opulence is immeasurable. The lord resides in all the spiritual planets, the innumerable planets, by expanding his plenary portions along with his liberated devotee associates. But the impersonalists who want to merge in the existence of the lord are allowed to merge as one of the spiritual sparks of the Brahman Jyoti.

They have no qualifications for becoming associates of the lord either in the Vaikunza planets or in the supreme planet, the Loka Vrindavanas described in the Bhagavad Gītā as madhama and here in this verse as the svadha of the Lord. This mādhava or Swaddama is described in Bhagavad Gītā 15 six as nata the Basa Yates. The Lord Sladham does not require any sunlight or moonlight or electricity for illumination. That dhamma or place is supreme and whoever goes there never comes back to this material world. Vaikuṇṭha planets and the goloka, Vietnam and the planet are all self illuminating and the rays gathered by those swaddhaama of the lord constitute the existence of the Brahman Jyoti as further confirmed in the Vedas. Like the maan Dukha mundaka two to ten Kota 2215 and Sweta Swatala Upanishad 614.

This verse appears in all the three it Natashuri Obasi, Bhatchanda, Tarakam, named in the svadham of the Lord. There is no need of sun, moon or stars for illumination. There is no need of electricity. What to speak of ignited lands. On the other hand, it is because those planets are self illuminating that all effulgence has become possible. And whatever there is that is dazzling due to the reflection of that Swadava, one was dazzled by the effulgence of the impersonal Brahman Jyoti cannot know the personal transcendence. Therefore, in the Ishopadanshav 15 it is prayed that the Lord shift his dazzling effulgence so that the devotee can see the real ideality. It is spoken thus, O Lord, you are the maintainer of everything, both material and spiritual, and everything flourishes by your energy.

Your devotional service will bhakti yoga is the actual principle of religion, satya dharma and I am engaged in that service. So kindly protect me by showing a real face. Please therefore remove the veil of your Brahman Jyoti rays so that I can see your form of eternal bliss and knowledge. Thus end the purport of text. 14 by his divine grace to the Ac Bhakti Vedānta, Swami Bhagav, the founder and charity of the International Society of the Khan in the teachings of Jitaki Mahathirupa Goslami, which was held at the confluence of the Gangesvati and Jamuna rivers at Prayam. There Lord Caitanya for eleven days taught Ruth of Goswami the essence of devotional service, gave him the instruction to write transcendental literature on devotional service and the sacred gods of Vindomina.

So there he mentioned, one wanders about in this material world, birth after birth, by the mercy of Kṛṣṇa and the guru, one gets the seed of devotional service. Brahman no Brahmi de Konobad kyivanji guru Kṛṣṇa prasadi bhai bhakti Lota beach that seed is to be watered just like an ordinary seed is watered. That watering process is essential for proper growth of a plant. Without fertilization and water, how can a plant grow and nourish and be nourished properly? So we throw the water on the plant. What is the water for our devotion? Devotional creeper the devotional plan that is Shravanadi jawal. One should water the plant with the waters of hearing and chanting and remembering the Lord, serving the Lord, the nine practices of bhakti or devotional service. So when one does so, then that devotional creeper grows and grows and grows.

So that creeper grows first through the 14th planetary systems of this material world up to the topmost planet of the material world up to the planet of Lord Brahmade, Satya Loka. It goes beyond Satya Loka to the boundaries of this universe which is known as the vioga where there cracks through the boundaries of the universe, goes to all the material universes to the boundary of the edge of the Mahatva or the whole material creation. At that point it reaches the Birojid nadi, the Bharoja nadi is surpassed and again the creeper goes into Brahma loka or the Brahma Jyoti, the impersonal life going beyond the impersonal Brahma Jyoti. It reaches to the spiritual planets, the Vaikuṇṭha locust. It goes beyond the Vaikuṇṭha locust.

Then it reaches Ayodhya, the homeland of Ramachandra and his associates, those who are the Kṛṣṇa devotees that goes beyond Ayodhya and goes up to Gorokrimana Kṛṣṇa loka and there take shelter the lotus feet of Śrī raha Kṛṣṇa. Then that devotional creeper sprouts flowers and fruits of love for God. So Ramakuno Devonshire mamalo Gubari by Kunta Bharat this is the basic idea. The devotional people is going through this progression. Sanātana Goswami he is the acharya for the sambandha gang or the different relations between Kṛṣṇa and the devotees, the devotee and the devotee. Devotee, the guru devotee, the materialist, material world, spiritual. All the different types of sambantha or relations. That is especially the nomenclature of the instruction of sanātana goswam. RpA goswami is Abideacha. He is especially training how to practice devotional service.

Both things are necessary when one practices devotional service automatically one goes step by step in their line of progression. What that line of progression is. That has also been very clearly explained, however, by Shematin Goswam. So here’s the described that actually each place in the universe you can analyze by its rasa or by its specific melod. Just like there are five mellows of emotional service. Name, principal, Śānta, Dacia, Sakya, Vasodia and Maduria. As you go progressively. Each rasa contains all the characteristics of the previous Rasa. In Śānta there’s appreciation but there’s no service in Darcy, there’s appreciation on reverence, plus there’s service in Sakya, there’s appreciation, there’s service, but there’s also friendship in Vasaliya or parental. Satya means peaceful. Dāsya means servitude and sakyan expansion. Batsalya means parental.

So in the parental, the characteristics of the previous tree, having some appreciation, having some service, rendering service, having a friendly relationship. At the same time, additional being a parent means to look at the person as junior and dependent. So Badoriya or conjugal love, all the four previous are also included in their own way that one who is in love, Kṛṣṇa, also feels that Kṛṣṇa depends on me, is a friend of Kṛṣṇa, renders service to Kṛṣṇa and definitely appreciate Kṛṣṇa. So similarly, there are different qualities that Kṛṣṇa has so many different qualities and different flavors. So one can analyze the whole universe according to the progression of appreciation for Kṛṣṇa. As one goes up from planetary level or statum to the next.

There’s different type of this, like gana, nishi, devakti, devotion mixed with gang, then devotion mixed with purity, activity, then gana, then mystic power. Finally, when one gets up to the Brahma Jyotyoti, personal, of course, the devotees don’t like that. They want to get out of that whole impersonal aspect. So somehow or other they cross over that ocean. Just like people who live on the land, they wouldn’t like to swim in the ocean forever. They again have to come out on the land. If you just throw in the center of the ocean after some time, they won’t life. So the devotees, of course, they don’t find any enjoyment in this COMpLEtelY impersonal ocean of life. They immediately want to pass over to the spiritual planet. So there in the spiritual planets and mainly the Vaikuṇṭha locust, you have Dāsya, Satya, Dāsya and Samsakya.

That means I all reverence, servitude, ship and some type of friendship, which is very reverential. Two and a half lessons in the Ayodhya Da or the planets of Lord Ramachandra, because Kṛṣṇa is appearing as a king, as a man who is a king in a form, as like a human form to our. And he’s having his intimate association with his family members and with his subjects. So for some there is a more intimate relation. This idea is except in one wife. So there he has some Sadia, Madhuri, Arasa. He has got some friends in Lakshmana, his brothers and others. His father Dasrath, to some limited extent you will find some of the various rasas are there. Therefore, Ayodhya, Dharma or Rāma is considered to be a more complete expansion of Kṛṣṇa than Marayana.

But there’s still that our reverence, because he’s the king, is always there. So the devotees of Kṛṣṇa, they also want to go to the place where Kṛṣṇa is in his supreme most tradition. There, when they go to Mathurā or Dwarka, they still find that some type of royal aspect is there. Although Kṛṣṇa naturally is much more intimate than Rajandra. And also he’s got in Dwaraka 16,000 or more millions, you can say, of wives. In the original Dwaraka and this Dwaraka, there were 16,108 still, just as when Kṛṣṇa wept to Kurukshetra. And the residents of Vrindavan went to Kurukshetra long after Kṛṣṇa left Vrindavan. There, when Rādhārāṇī had saw Kṛṣṇa, she said that saving him dressed as a king, that you come back to Vrindavana. I don’t like this mood. This is the same Kṛṣṇa, but not the same setting.

So Kṛṣṇa and Vrindavana, that is considered to be the highest, because there, Kṛṣṇa is possessing all of the different rasa, all of the intimate flavors of devotional service are reciprocated with Kṛṣṇa. There, Kṛṣṇa is acting as an ordinary coward boy. So he is able to associate very informally with everyone, which is restricted in any other incarnation or avatar of the supreme lord. So therefore, Kṛṣṇa is accepted as Swayam Hanuman, because he’s completed all the lessons Kṛṣṇa. So everyone else is a part of a part. Salatul, Goswami. He analyzed the whole thing by Rasa, by Bhakti, Gyara, pure Bhakti, so on. And this way he was able to trace out that anywhere in this material world, up to the spiritual sky, going up, finally to the Loki Navaj. How only Kṛṣṇa contains all the flavors. Everyone is interested in more wonderful flavor.

Of course, once one gets to the spiritual world, then one is overwhelmed by the variegatedness and by the unlimited experience of love for goddess. Even within that realm, the personality of Kṛṣṇa is supreme. Because he has all the types of flavor, all the types of devotion, reciprocation is possible, which is not possible to that extent by any other incarnation of Godhead. Of course, in the prophets, he accepted that. Next to Kṛṣṇa, of course, Rāma is the most complete expansion. Therefore, we have many Rāma, Sitaram, Hanuman temples, at least, I think, three to five in our society. In Bombay, in Washington DC, London and other places. Brazil, where Ram Chandra had appeared to kill the brother of Ravana. So we generally speaking, are Kṛṣṇa conscious.

But sometimes we also have some Ram consciousness in a limited way, because we know that Ram is also only a part of Kṛṣṇa. But of all the incarnations expansion of Kṛṣṇa, he’s very special, much more than Nārāyaṇa or Vishnu. This is a very subtle and very esoteric point to understand. These are, of course, very high subjects, generally speaking, people in this material world, they just know that they’re the body. They don’t even know they’re not the body. So what, as Prabhupāda said, what this speaker, most people here, it says, the scientists, they don’t know what’s in this universe. So what can they speak about what’s beyond the universe? But most people don’t even know they’re not the body. So how can they understand Kṛṣṇa, who has no material body? In this mature world, everyone wants to become the controller.

They want to be the enjoyer. MaN is thinking, oh, I have to find a beautiful woman. Then that beautiful woman, she will serve me. Of course, the woman is thinking that I have to find a handsome man. Then that handsome man will work hard and serve me, giving me some protection. But actually, as soon as one takes on the responsibility of maintaining another, along with that so called enjoyment, that responsibility for taking care of dependent is a very great burden. Someone wants to become a king or prime minister or a ruler ahead of state. As soon as they become in charge of that government, then the whole load also of maintaining the citizens, the dependents, the economy, the defense, everything is falling on him. So that is a great burden, whatever you see.

Of course, I haven’t studied the other pictures of many other heads of state, but I noticed especially that presidents of the United States, to some extent. And one can see that, of course, there’s a very simple nation in one sense, most where modern nations are quite simple to say that, but one sees that if you see that first picture when they go into office, and you see after every successive year, you can see their faces become more and more aged, wrinkled, and by the time they’re out office, they look like they’re practically a corpse. At least that’s my own limited observance, because even a king has to, or a head of state has to accept one 6th of the karma of all of the people in the country.

So if you add up all the cows that have been killed and all the different in some of these countries, you can understand that they’re getting quite a bit of karma. If the people are pious, then they will get also some pious activity as well. So in this material world, people want to enjoy, want to control. But along with that controlling comes so much responsibility, comes so much of the load. Now, Kṛṣṇa, he is automatically the control. For him, it’s nothing to control, at.

Least.

For actually a qualified ruler. It’s not difficult to manage a country, but no doubt is difficult. But for him, he may be able to do so. But an unqualified person becomes bewildered. As is to say, today many of you are unqualified to become the wounded. BUt Kṛṣṇa is never devoted by these energies.

Especially this MatErial.

Is always under his control. All the energy is under his control. Sometimes for pastimes, he plays with his YoGa MĀYĀ but the material energy is always under his control. And he allows the entities or living entities of this material world to control or feel that they are controlling the material energy. But in fact, the material energy is controlling them. They think they’re the controller, they’re the enjoyer. But in fact, everything is being done by Kṛṣṇa’s energy, just as we think hand rise, hand fall down, open your eyes, close your eyes, whatever it’s going on, just automatically, without any effort like that, Kṛṣṇa is able to control everything just by desire. He doesn’t have to physically exert himself. Therefore, Kṛṣṇa has described this. Nithya, Nithyanas, Nithyanam, Chaitanas.

Of all the eternal living entities, he’s the supremetum of all the conscious beings, he’s the supreme conscious being. He alone is able to maintain. He alone is maintaining everyone else. So Kṛṣṇa is the actual only person able to be the controller. For everyone else, it becomes somewhat of a burden unless that person is empowered by you. So that’s a difficulty in this world, people independently want to be the enjoyer. They want to be the controller. But then that burden that falls upon them is always some sort of a difficulty. So of course, Ramachandra, he being the expansion of Kha, for him, there was no difficulty in maintaining everything. Therefore, in Nayodya, when he was present, the whole world was in a perfect situation because naturally he’s the actual supreme ruler of the whole creation. What to speak of one planet or one kingdom.

But he was so kind to come down and associate with his devotees, associate with the monkeys like Hanuman and Sugriva and with the other devotees of Ayodhya. These are all wonderful pastimes of the Lord that he associates with his devotees. Why do we want to associate with anyone else but Kṛṣṇa? That is, incarnations who are so wonderful, who are so kind, who are so nectar in every respect. Of course, nowadays people have realized that to control the material energy also implies certain types of burden. That’s why nowadays, instead of having family life with wives and children, many people are preferring simply using contraceptives, or simply not being married and having sex life freely without any responsibility. This is very bad for advancement in spiritual life. Better one takes responsibility.

By this one, he learns that what is the real nature of material world, thus giving him the true perspective for making spiritual advancements. And two, by acting in a regulated manner, according to the principles of Kṛṣṇa consciousness or religion, one is also able to progress in spiritual life. Anything unrelated. Unregulated is type of. Even the animals by nature are regulated. It’s the human beings who are able to be regulated or unregulated. They have that choice. So it’s always recommended that they should be regulated to make any spiritual events. Otherwise, they become more than any, just like a cow. A cow will only have the urge, at least the female cow, for sex every 21 days. And like that, every animal has its basic call. There are just certain animals that they have practically unlimited scope, like pigeons, sparrows, monkeys. They’re very prolific.

But most of the other animals who are not, were considered a little bit more advanced in the evolutionary scale. They, by nature’s own arrangement, are very regulated. The human being, they have the choice to be regulated or unregulated. Those who want to become animalistic, they are regulated. Those who want to make spiritual enhancements, they become regulated. They regulate the reading, they only Kṛṣṇa prasadam. Then they are transcendental world. They only have procreation contribution Kṛṣṇa children than they are in spiritual life. So Kṛṣṇa, he came as supreme personality of God. And therefore he didn’t follow any, hardly any rules, or even he followed rules, he would often break them. Just like he killed his own uncle Khonshu, because he doesn’t. Kamsha was persecuting his devotees. So like this, Kṛṣṇa did anything which.

(Side B of the Cassette)

He was not dependent on any rules. But when Ram Chandra came, he was acting pretty much by the rules. He would play the part as a man, as a great kingdom, although he also was Kṛṣṇa. Just like when Darshanga came, he was half man, half lion. Ferocious aspect. That was his mood, very ferocious to protect his devotee, brah. When he came in the form of a pig and he was lifting the earth up from the filthy place. Matsya came as a fish. So the incarnation and each species is coming, so the species, the incarnation for the humankind was Rāma. He came as a man, so he acted something like a man in the sense that he would follow more strictly the rules for Aksatriya of that day, which Kṛṣṇa, he came as supreme personality, although he also, of course, appears like a man.

But actually he would continuously do things which were beyond any limitation for the humankind. Of course, Ramchandra, being the incarnation actually also did extraordinary things. One of those things is that he made the bridge, a big mountain tops and stones floating in the ocean like this. He did many wonderful things. But basically he acted as an example. How should a perfect king act? Well, Kṛṣṇa, he was sometimes cowhered, sometimes king, sometimes he was just as a supreme person. Different times he would have different moves. There’s a basic difference. And that’s why Kṛṣṇa is accepted as the supreme personality of Godhead and Ramachandra is accepted as his expansion, as part of Ka’s personality. You can find in Vajram, you can’t find a complete personality. So this way just you can take that everything is coming from Kṛṣṇa.

Depending on how many filters you’re putting that much of Kṛṣṇa is coming out even in every person here, every person everywhere, there’s a certain covering of goodness, passion, ignorance, as many coverings as you put. That’s how much the light of Kṛṣṇa, the personality of Kṛṣṇa, the quality of Kṛṣṇa has been stopped. And whatever is coming out, anything good coming out after all those filters? That is true, Kṛṣṇa, we should see that everything is emanating from Kṛṣṇa. And incarnation means very slight filter. Kṛṣṇa himself means as he is no filter, but our vision is filtered. Even those who saw Kṛṣṇa because they were wearing material sunglasses which were covering their vision, they would see Kṛṣṇa in different ways.

When Kṛṣṇa came into the arena of Kamksha and Mathurā, because of the different vision, although Kṛṣṇa himself was as he was, complete and full, those who were the pure devotees, they could see Kṛṣṇa in his completeness. Those who were the Paramātmā yogis, they thought, oh, here is Kṛṣṇa the paramātmā, the super soul Jasoda. Because she was wearing, you can say, the glasses or the. The filter of parental love she saw. Here’s my son. That is a spiritual cover given by Yoga Mah Kamsha. He was seeing Kṛṣṇa as death coming to kill me. Foolish people. They saw. Who is this kid? Coming into this arena to fight with these big wrestlers? What is the fun about this? A joke. Kṛṣṇa is going to be killed. Now this we can see is nothing but a fool. The fools, they thought that Kṛṣṇa was a fool.

The learned they could actually see Kṛṣṇa as is those who were the pure devotees. Therefore Kṛṣṇa, he describes that who can know me? He says, only my devotee can know me. No one else as I am my devotee can know the devotee. Because he has washed his eyes with the ointment of love. These type of materialistic filters are taken away. If any filter is there at all, that is a different filter of love. According to that relationship that devotee has with Kṛṣṇa as a servant, as a friend, as a parent or as a lover, that is just a different shade of the same spiritual vision. But those who are not devotees, they’re having some kind of material or other filter that they’re not able to see Kṛṣṇa as he is.

So therefore, we have described from the two sides the side of the vision of the seer and the side of the Lord who is giving his darshan or his vision. We are able to see him. That if we see, everything that we are seeing is actually nothing but a manifestation of Kṛṣṇa’s own properties, own qualities coming through to different degrees. So an ordinary living entity, 78% of Kṛṣṇa’s qualities may be there in a minute quantity. Just like we have light bulbs. So light bulb, maybe yellow, maybe blue. You can put so many kinds of filter. Also there’s a question of wattage. You can have one watt, ten watt, 15 watt, 30 watt, 100 watt, 500 watt, 1000 watt, let’s see, in my upper we have thousand watts. But because that’s some mercury halogen light, therefore the light comes out different colors, little bluish.

So in this way there’s the intensity of the light, the color of the filter. So when you get to a living entity in the material world, he’s got so much covering that hardly anything is coming out. And the initial power also is so much covered and resisted by these material modes that only every fraction is coming out. And the maximum potential is anyway only 78% of the qualities. So all the qualities you can never see. In this way. It is very simple to understand a video course complex thing. And the more one understands Kṛṣṇa because he is complete. Then automatically the other things fall into place.

When one can see that everything is simply part of Kṛṣṇa and showing different aspects of Kṛṣṇa, then if one knows something about Kṛṣṇa immediately, whatever one sees in other areas, one can immediately see the relation, can see the savantha. Of course. Again, this is Sanadpan Goswami, particularly Eli east. He was studying for us that we should know their relationships. That way we can fix our minds. We should fix our minds where? At the lotus feet of Natagore. Nita. Go ahead. Nitāi is Balaram, Lord Caitanya is Kṛṣṇa. But here Kṛṣṇa is showing another mood. This is not a covering, this is another mood. That mood is that Kṛṣṇa himself has taken the mood of devoting his own devotion on the one side and on the other side of the lord. He’s also giving out freely that spiritual ointment that we put on our eyes.

We can see Kṛṣṇa, that ointment is Kabakti. One can see Kṛṣṇa as he is, unless one loves Kṛṣṇa. If one loves Kṛṣṇa, then he can see Kṛṣṇa very easily. One can appreciate another person unless there’s some love in hatred, of course, you can say there’s a type of appreciation, but that appreciation is based on an unfavorable attitude. So, although there’s a type of appreciation, even amongst those who hate Kṛṣṇa, that’s not considered to be devotion. And they’re not able to see Kṛṣṇa in a proper way. But because they somehow know they see Kṛṣṇa, even then they get liberation. But the devotees, they don’t like their liberation. Liberation, merging into the impersonal light means that one can no longer see Kṛṣṇa. The devotee always wants to see the Lotus, need of Kṛṣṇa to serve the lotus feed of Kṛṣṇa, to be in touch with Kajden.

That is possible. Very easy when one has love for Kṛṣṇa, and that love for Kṛṣṇa is very hard to get. One can chant for thousands and thousands of births and chant hare Kṛṣṇa, Mahā Mantra, and not give love for Kṛṣṇa. It’s possible if one is very offensive, and in normal situations, it’s very hard not to be offensive. So how is it that we, who are the most fallen people in the world, at their most fallen age, Kali Yuga, we are able to chant hare Kṛṣṇa and make somehow advancement in spiritual life? What is that mystery? The way that we are able to make advancement is because we’re chanting under the order of Chetani Mahāprabhu by Mitai Gors instruction. We are chanting by their mercy. All these offenses are wiped away. All these offenses are wiped away.

Therefore, even though we’re chanting, even though by nature we might be making some offenses, poor Chetan, you’re so kind that he is forgiving us for these offenses. Therefore, our chanting is having the full effect. Otherwise, chanting and offenses would mean that the reaction would be very delayed. We wouldn’t get an immediate result. But Lord Chetan, you’re so kind. By chanting, everyone can say Kṛṣṇa. In fact, Prabhupāda told Rabban Abd Aswami that for preaching to the Africans, especially some of the african tribes, they don’t take cow milk without cutting the neck of the cow and taking the blood from the neck and putting it in the milk, they’re so savage. So Prabhupda told him that these people, you should just have them chant lo chita, that even hare Kṛṣṇa will come later stage, because Lord Chaitanya is so merciful that he will forgive any amount offenses.

He’s just so tolerant that Lord Nita’s that don’t take offense to themselves. They’re very easily there. Forgive. Of course, even then, Lord Shaytanya requests don’t offend the devotees, the pure devotees. That of course, is very. And one has to be careful that while one is getting his special mercy, he’s being forgiven for offenses for so many sinful activity that at the same time, he doesn’t use that shelter to develop other type of materialistic desires, like fame, being worshipped, having some powerful position, or develops bad habits to break regular principles. Let me chant and break regular principles. If one gets a special shelter, that all right, you are free from disease, anything. So now let me smoke. I can, I won’t get any disease. This type of thing, like that type of thing, it would not be appreciated.

One is given a special, you can say shelter by Chaitanya Mahāprabhu, by chanting his name, by being in this Kṛṣṇa conscious movement. But then, if one uses that shelter and develops bad habits, bad attitudes, then what happens is that the actual spiritual progress is stopped. It’s stunned. Stunned. We are drawn ahead spiritually by our desire. As our desire increases to reach Kṛṣṇa, to advance in spiritual life, that pulls us to do Kṛṣṇa. Caitanya is giving us the shelter so that the obstacles are removed by chanting his name and by chanting hare Kṛṣṇa, by developing a desiree to reach Kṛṣṇa, to be Kṛṣṇa conscious, that is what pulls us ahead. We need both. We need the shelter and we need to be pulled ahead. So one hand is our desire, other hand is the Lord’s mercy pulling us. So this is a very great opportunity.

We have been given. And within Lord Shaitanya, all the avatars are there. One of the great devotees of Lord Caitanya, Marai Gupta, he was ordered by Lord Caitanya that you must stop worshipping Ramchandra and simply worship Kṛṣṇa, because Kṛṣṇa is the supreme personality of godhood. So then Mu’ari Gupta, he tried the whole night to simply worship. The next day, when Lord Caitanya saw him, he saw that Vayagupta was looking very sad, he was looking very bad, and he was looking pale and lifeless. What’s the matter? He was crying like anything. Maria Gupta he fell at no Chetan. Slow to speak. He said, I am going to go and commit suicide. I am going to throw myself in the Ganges river, taking my life. I fail to follow your order. Whole night.

I am simply trying to follow your order, simply trying to think of Kṛṣṇa, worship Kṛṣṇa, but always Raghu Papthi Rāma. He’s coming back in my mind because I couldn’t follow your order. I must, I must take my life to not follow the order of Guru. Better to leave the life. You are my supreme master. Whatever you order, I must do. I am so offensive. But I don’t know. I couldn’t stop thinking of Ram. Even I tried to think of Kṛṣṇa. Then Lord Chetanya embraced Maurygupta and said, you are the real devotee of Ram. Some devotee will have particular affection for some form of the lord. Of course, in general, everyone may have a relationship with Kṛṣṇa, but some particularly devotee may have a specific relationship.

What that relationship, Maria Gupta had was revealed later, as I mentioned to you last night, when Lord Caitanya showed his mahā Prakash, his form as Śrī Kṛṣṇa, Caitanya Mahāprabhu, his form as the supreme personality of guided in that, his devotee as Caitanya, with his full effulgence. And at that time, in his controlling mood, he called that Marare Gupta. He said, mare Gupta, you are my eternal devotee. Marare Gupta, you are none other than Hanuman. And at that time, Marai Gupta’s form changed. And there he was as Hanuman. And all the devotees present, they could see that there was Maria Gupta as Hanuman the monkey. And they looked at Caitanya Mahabrabhu and Caitanya Mahabrabhu. He immediately appeared.

There he was, Rabchunda with bow and arrow, and there was Lakshmana and Sītā, and all the associates and all the devotees were able to see the full ramayan participants, Hanuman, Lord Chaitanya and they started to chant the glories Absi Rava, Chandra, Chaitanya, Mahāprabhu, and then the Mahabhantra, to this transcendental revelation. Then Lord Caitanya returned to his original form as Lord Caitanya, and Vrai Gupta returned back to his form as Marai Gupta. Then Ragupta was rolling on the ground and grabbing Lord Caytanias Lord his feet, he was overwhelmed, he never knew that he was Hanuman before then. So this is yoga, Māyā, this is not that he was bewildered, but this was kept as a secret from him by Lord Caitanya. Even he was Hanuman, he didn’t know before Lord Caitanya revealed that to him.

Like that every devotee has some relationship with Kṛṣṇa, and when Kṛṣṇa reveals that relationship with him, then he can understand Kṛṣṇa knows everything, just as he says in the Bhagavad gītā, that I am coming many times, I never forget, but you come with me also too, Arjuna, he says, but you forget, that is the difference. When we come and associate with Kṛṣṇa somewhere in this material world, then we forget to what was our original position sometimes, but the determined, liberated associates, they never forget their devotional attitude, that’s always there, but they may forget their previous identity and some previous leela, because during this leela they have this particular attitude, this particular form, this particular service they have to perform. So it’s not necessary to remember the previous. But Kay knows course everything.

So now, of course, we have fallen into this material world, we have fallen into the consciousness that we are this body, we have forgotten we are the eternal spirit, soul, somehow another, by the mercy of Guru and Kṛṣṇa, we get the contact with the devotional service, we start watering our seed of devotion from the heart, and that grows and grows, and gradually our spiritual vision returns, we can see what is the material world, we can see what is the spiritual Brahma Jyoti, we can see what is the Vaikuṇṭha Loka, we can see who is Ram Chandra, who is Sikṛṣṇa, and we can gradually take shelter fully of Sikṛṣṇa and grabbing onto his lotus feet, and pure power, a preliminary love for God and pure Kṛṣṇa prema, pure love forgotten anything. All these things happen simply by following this process of Kṛṣṇa.

Consciousness is given by Śrīla Paupa, so we should be very enthusiastic, this is the greatest opportunity of our lives, there’s no higher goal in life, and this is all good for everyone that comes in contact, all glories to seek it, any question? Are there other exercises of Ram Chandra who came with Dana? Because sometimes those different associates. They come in the different incarnations. So they have their counter. Just like Sivas is Na Alamuni. Naalamuni also came in Ramila. Like that there are different. They participate in the different way. Lakshman and Nityānanda have some connection. No, Vaikuta means Nārāyaṇa. Nārāyaṇa. He’s the supreme godhead. How can the supreme God use the original? How can we have any parent? There is a formal aspect. God actually can’t have any parent. He’s the original. Kṛṣṇa has a parent. That means that relation is there for enjoying.

Technically, since God can’t have any parent, he’s the first. So that Narayan is the formal aspect of God. All the formal conceptions of God you will find in Narayan. That’s Kṛṣṇa’s official form. You can say for an official purpose. Just like prime minister. Officially, even the prime minister’s father comes. It doesn’t make any difference. Because the prime minister doesn’t follow his father when it comes to official matters. At that time, the father, he cannot impose himself. Because that power has been invested in the prime minister. Not in his brother or his father or his mother. Anyway, they may give advice. That’s another. So, in the form of Mariah, of course. Kṛṣṇa Dwarka. He had his father, he had his uncle. He had. So in that way, it was more intimate. But Narayan, he has no father. He doesn’t have anyone over him.

He’s the submarine. Nārāyaṇa, Kṛṣṇa, there’s no difference. It’s just that Kṛṣṇa is appearing in a very formal movie. So everyone is simply on. No one can think of playing with Narayan like a cover for it. There. You just go and play your zandavas and you swoop the floor and you do the formal pūjā. South India Gurunga Das has visited. You see, some of the Ramanuja temples. They only worship up to the Narayan moon. Very. Of course, now it’s Kali Yuga. Somewhat decreased, but still a very formal mood. That’s why Lord Chaitanya, he was arguing with those Ramanuja sampradayana. That. Because they’re always claiming that Narayan is the supreme. Because he’s the God. God had formal aspect. That they don’t know exactly how to explain Kṛṣṇa. Because they think that Kṛṣṇa is informal. So that maybe Kṛṣṇa must be inferior to Narayan.

They have this idea that Nārāyaṇa is original and he is expanded into Kṛṣṇa for some informal thing. So that in answer to that, Lord Chitani asks that in their vedas, it says that Lakshmi, the goddess of fortune, the eternal consort of Nārāyaṇa, she was doing Tapasya penances and austerities in order to achieve Kṛṣṇa’s association. She wanted to participate in the last lirae. So if Kṛṣṇa was subordinate to Narayan, then why Lakshmi would be doing penances to associate with Kṛṣṇa? There’s no answer then Lord Shaitanya. And the second question, you see the way that the great vedic scholars, if you ask a question based on the vedas, that they cannot under explain it, and then if you can explain it, then that means they accept you as having that actual security or understanding, and they accept you as their spiritual man. This is their system.

So they couldn’t explain that why Lakshmi was doing Tapasya to be with Kṛṣṇa. Then Rajaitani asked why Lakshmi was refused to be allowed to go to the raft. Even she wanted to go. So therefore they have no answer for that either. Bodhitanya explained that because she’s in the mood of reverence, in the mood of this formal aspect. But in Vrindavan, the mood is very informal. That’s a much higher in terms of relations. So you can imagine if you’re having playing among so many children. And then that school, even at the school mistress, that school teacher, if she says, I want to come also and play with the kids will feel very uncomfortable if their school teacher is trying to play with them. Because it’s just the wrong mood. It’s a rasavas.

So in the same way, Lakshmi’s mood does not fit in properly with the mood that’s in mind. So she’s not allowed. Lord Shiva was allowed to be the gatekeepers of the rasulah. But he had to also take the form of a gopī. That’s why the Vaishnavas, they worship Lord Shiva. Lihd as Gomeshwar, the lord of the Gopīs. He did the Parsi also, he wanted to see the rasmilah. They said, no man can just stand looking at the rasmilah. He won’t. He’s not alone. So then he said, all right, I will be a gopī. They said that you can hear Gopī, but you can’t dance in the rasula. You have to stand at the gate and see that nobody unwelcome comes in. That way you can see, but you have to also do some service. Nothing like that.

So they’re worshiping at the dawn and putting in different places. Shiva Liga is a master of the Gokis. He was. He got more favor because he’s a boy, devoted devotional. I don’t know how he got more favor than Lakshmi. But he was more fortunate. Well, Lord Rāma’s personal duty was Kṛṣṇa. When he asked Lord Rāma that please come to Śrī Lanka and leave Ayodhya, after the whole battle, everything was over. But then Rāma, he said, how can I leave a all the residents of Ayodhya, they’d already been gone 14 years in the forest if he left again. So then division asked him, please give me your personal deity. At least I can have that. His own personal deity was the Kṛṣṇa deity lying down Śrī Lanka. Prevent Ramkana. Then of couRse, Ram Chandra said, you can answer deity if he reached it all.

So many prayers to Śrī RAnga and then Śrī Ranganath. And then he agreed that, all right, I will go with you. The vision was that raksha, she had supernatural power. He was taking that deity and flying to Śrī Lanka, to this house, to Naotia. So when he came over the Kaveri river there, in the meantime, all the sages, of course, this is the story told by the that all the sages india were praying that if Kṛṣṇa leaves Bharat goes to Śrī Lanka, then along with him will leave. Lakshmi will be in a. Of course, those particular brahmins are more interested in Lakshmi or Kṛṣṇa, I don’t know. But anyway, they are considering that combination would be destructive for them in all respects. So they were praying to Brahma that somehow or another he should get kṛṣṇa to stay india in part.

And that was the śrī lanka with the duration. So then when the deity was being carried like that, the deity had made the rishan make a promise that you can’t set me down anymore. You set me down anywhere, I will stay there. Then he said, well, how can I have to say my gayatri? I have to nature call it so on. So he said, well, you can get to some brāhmaṇa. Brāhmaṇa would never lie like that. Or at least you made the first problem. Let me figure it out. I can’t remember exactly that. So anyway, he stopped just at the island between the kaveri river where it splits up and he had to pass the water. So he had to say psychiatry. So there was a small brāhmaṇa boy that was standing there.

Actually this brāhmaṇa boy was dineshehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehehe brah, there’s a big ganesh temple there, up on the rock called rock fort, huge solid rock. And on top is the Ganesh temple. So Brahma told Ganesh that you have to somehow another get the division to put the deity here. So Ganesh took the form as a brahmin. Boy, he was standing there, the division said, you will hold this. He said, I will hold the deity. You won’t shut it down? He said, I won’t shut it down. But if you go off and don’t come back, how long can I hold it? I will call out three times. If you don’t come back after three times, then I will sit it down. I can’t just. So then he agreed, gave the Brahmin lord. So then when Lord, according to the story passwater, the Brahma supplied him like an unlimited quantity of water.

So once he started, he couldn’t stop. So in the meantime, the Ganesh in the father of Brahman, he started calling out, come back three times. When he didn’t come back, he sat down the deity and ran. Because the deity that he couldn’t move. In the meantime, the bishop was able to finish, watch his hand come back. And he saw the deity was already set down. Then he saw the Brahma running off, that rascal, and ran after him. So Ganesh, he ran right up to his temple. And just as he was about to go into temptation, Hanuman smashed him in the head, hit him in the head and he went back into the temple. Then he became Ganesh again. So that Ganesh deity even today has a big lump on his head. All the devotees go and see the lamb from where he was smashed.

So then Bibishan went and tried to move their personal deity of Ramachandra. Couldn’t move it. So finally, Śrī Lanka, he’s two handed deity. Although many think he’s. But he actually only two hands. But generally any of these temple, you think it’s only Narayan, but actually it’s only tune, it’s Kṛṣṇa. And he agreed. You face me to the south and I will always be looking. He’s facing to the south actually. So he said, I am looking at Śrī Lanka from here. I will bless you if you see it’s my blame like this blessing Śrī Lanka. So Rāma was worshiping Kṛṣṇa, there’s no doubt about it. But Kingsley, they also worship, it’s mentioned in the Bhāgavata, Pithu and others, even Umbridge, who is definitely a pure devotee of Kṛṣṇa, he also would worship the demigods.

The kings worship demigods as parts of Kṛṣṇa, not independently, but as a part for this vedic system and this Kali yoga. Lord Caitanya has given us the jagya of Sankirtna. So we don’t have to worship anything, anyone but Kṛṣṇa. But in previous ages, there were different jaggyas and the Vedas were practiced in the different sections. And so all the people were not of the same type. In Kali Yuga, everyone is basically born a sudrae. And here everything is much more homogenized. So under the circumstances also the processes given is more uniform. One can simply chant Hare Kṛṣṇa. But in that previous time, there would be jagya, there would be temple worship, more complex types of systems of religion.

So at that time, also these kings, because not all the citizens were worshiping Vishnu, they were not able to follow the strict rules for worshiping Vishnu. If you worship Vishnu and commit offenses, then again it will go against you. So sometimes WORSHiPping of other demigods has less strict rules. So for them, it’s more convenient to worship another demigode. My brother wrote the worship of demigod. So the king, he would SHow how to do all the types of worship. But he himself, being a vaishnav, he would preach always the supremacy of Vishnu and Vishnu worship. And he would Worship the demigods as part of VISHnu. Then you will see that Kṛṣṇa, of course, he always worships his devotee, just like he became the driver for Arjuna.

Says if he wants to one time offer an oblation to Shiva, the thing you have to know that Shiva is always chanting Ramna. He himself is always worshipping ram. So those people that try to use this one thing to say that Oram is somehow inferior to Shiva, that is very inaccurate type of assumption. Because Rāma is playing the part of king. It’s definite that kings in those days would worship Shiva. And this was also a type of pastime that he’s worshipping his devotee, just like Kṛṣṇa was driving the chariot for Arjuna. But the real fact is that throughout it, so many purāṇas and so many examples, Shiva himself says that Rāma is my eternal master. That should be given to be the action. Because Rāma is a very specific type of incarnation.

It’s called Leela al Bhakta, because as Leela Albutar, he’s performing the paradise in them. So men worship Shiva, but his own personal deity wasn’t Shiva, that he worshipped Shiva for getting some weapon or something to kill Rabban. There was a particular circumstance. One time he worshipped Lord Shiva, but his personal deity was Kṛṣṇa. That was my point. Shiva is an expansion of Kṛṣṇa. We worship Shiva especially in the mood as a vaishnava, that although Israel is a powerful controller, he himself is also devotee of the lord. I remember when I was in primary school, explain us that Kṛṣṇa is the incarnation of vision. Of everything. He never. I think I described it. That’s an assumption. They have some idea like that. But Lord Chetan, because that’s the general idea to the Vedas, is that Nārāyaṇa is supreme.

Actually, Kṛṣṇa’s position is only known to Kṛṣṇa’s devotees. So specifically, Madhva Acharya, he revealed the super excellent position of Kṛṣṇa. And that was more increasingly revealed by also simultaneously by Nimbarka Swami, as well as by some extent by Vishnu Swami. But the Ramanuja sampradāya, which is very prominent india, the Sikh Sampradāya Lakshmi, Sampra Dashi Lakshmi, teaches devotion to Nārāyaṇa. So that basic idea has taken some prominence that Nārāyaṇa is the supreme. But subsequently, after the coming of the fourth great acharyas, three of them have very extensively preached on the supremacy of Kṛṣṇa. And especially Madada Purī and Lord Chetanya Mahāprabhu have given the detailed explanation of Kṛṣṇa śrīla. And all the aspects of Kṛṣṇa Kṛṣṇa are very esoteric. People are hard time to understand how God can be a calvary boy, how God can dance with Calvary girls and these things.

It’s very difficult for an ordinary person. Even great scholars want to speak of ordinary people to understand. So it’s very easy for them to understand Marian, the supreme godhead, sitting on his big throne and ruling everything in that type of Vaikuṇṭha aspect. It’s very easy, comparatively, for them to understand that. To understand the personality of Kṛṣṇa requires the very expert explanation from the pure devotees in the line of Chetanya, Mahatma group especially. But other three vaishnav sampadayas, other than Ramanuji, also accept Kṛṣṇa to be supreme. It just depends who your teacher, whichever teacher you have, a teacher who is in the Ramanuja, Sesha, Shankaracharya, they think Narayan is supreme. But beyond the Narayan is a person. That’s their business. Ramanuja thinks that the Narayan is the thing and the Brahma devotee is coming from. So basically, we are one with all the four sampradayans.

At least they accept Narayan. They accept Kṛṣṇa to be coming from Narayan. That’s their only misconception. Other than that, they’re accepting the personality is supreme. So we accept oneness. We are at harmony with them to that extent. But then, beyond that, we have, of course, our difference of opinion. Actually, Lord Cayethania has given the highest conception. That’s why beyond Lord Caitanya’s conception, there’s no higher. So anyone outside of Lord Caitanya’s movement won’t have that clearer conception regarding all these. This is a special last revelation. And therefore it’s been predicted that all these sects, all the different sampradayas of Vaishnav religion, will all merge. As to Lord Caitanyas, because he’s Kṛṣṇa himself. Come and given the final and highest explanation of what actually is the absolute Hari Rajari Mati Dami the path of Mara Shacharya padigi jaya jaya jaya jayde Jayapaya.