View source for No, he's saying that when we chant our rounds, how can we be sure that when we chant the round that the round is a perfect, attentive round, sincere?

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{{terms|"No, he's saying that when we chant our rounds, how can we be sure that when we chant the round that the round is a perfect, attentive round, sincere"}}
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[[Category:Questions asked to Srila Prabhupada]]
[[Category:Questions asked to SP... 1975]]
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1975_Conversations_and_Morning_Walks" class="sub_section" sec_index="8" parent="Conversations_and_Morning_Walks" text="1975 Conversations and Morning Walks"><h3>1975 Conversations and Morning Walks</h3>
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<div id="MorningWalkNovember21975Nairobi_0" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="231" link="Morning Walk -- November 2, 1975, Nairobi" link_text="Morning Walk -- November 2, 1975, Nairobi">
<div class="heading">Therefore it is śāstra, "You must." There is no question of understanding.
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<span class="link">[[Vanisource:Morning Walk -- November 2, 1975, Nairobi|Morning Walk -- November 2, 1975, Nairobi]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Brāhmaṇa's qualification is there—śama, dama, titikṣa, ārjavam and jñānam, vijñānam, āstikyam, brahma-karma... ([[Vanisource:BG 18.42|BG 18.42]]). Everything is there, the symptoms. So you are doing business, the occupation of the vaiśyas or śūdras, and how you are claiming to become brāhmaṇa? The... Who is a brāhmaṇa, that symptoms is there in the śāstra. And not only the symptoms, Nārada Muni has said, "If these symptoms are found elsewhere, then he should be accepted according to the symptom." There is no question of birth. Yasya hi yaḻ lakṣanām proktaṁ varṇābhivyanjakaṁ yady anyātrāpi dṛṣyeta tat tenaiva viniriset. This is Nārada's vision. So it is the symptom. Just like a doctor, medical man. He diagnoses according to the symptom. He finds out the cause. So symptom is required, not that a man has become diseased or healthy by birth. No. By birth he is born. Then again, when he develops certain types of symptom, so one has to take him in that way. That is śāstra. We are accepting, or giving them sacred thread, brāhmaṇa, after seeing that they are actually acting as a brāhmaṇa, not superficially. Therefore we take some time to see whether he can develop brahminical symptom. That is our process, not that anyone comes, and we give him a sacred thread and he becomes immediately brāhmaṇa. We don't do this. First of all give him chance. Let him chant Hare Kṛṣṇa, follows the rules and regulations. Then let us see. If he is actually serious, he has developed the symptom, then... This is the proper way. Even one comes from the brāhmaṇa family—he wants initiation—we don't give immediately, even if he is coming from a brāhmaṇa... That is a good facility, that he is born in a brāhmaṇa family, but the symptom is the first necessity. Either you are born in a brāhmaṇa family or śūdra family, it doesn't matter.</p>
<p>Indian man (6): (unclear)</p>
<p>Brahmānanda: What is that? The brāhmaṇas who come over from?</p>
<p>Indian man (6): From ISKCON center. We have a tendency (unclear)</p>
<p>Brahmānanda: Yes. So what is your question?</p>
<p>Indian man (6): So don't you think that the blame should not be, usually be laid on the Africans but on the whole...?</p>
<p>Brahmānanda: He's saying that the brāhmaṇas who comes from our overseas temples here, it's their responsibility to see that the Africans follow properly, because the Africans will follow their example.</p>
<p>Prabhupāda: Yes, it is for that purpose they have come. That is the purpose, missionary purpose, here. We come here not to earn some money but to see that this culture is spread. So what is his question?</p>
<p>Brahmānanda: So it's the responsibility then of those who are coming as the missionaries to set the proper example.</p>
<p>Prabhupāda: Yes, certainly.</p>
<p>Brahmānanda: Because then the Africans will follow that proper example.</p>
<p>Prabhupāda: Oh, yes. Yes, he is right.</p>
<p>Brahmānanda: If they set a bad example, then they will follow bad example, then the criticism of the Indians will be justified.</p>
<p>Prabhupāda: Yes. That's it. So those who cannot follow, they should not come here. And ask from the origin that "Those who cannot strictly follow the rules and regulations, they should not come at all. It will set a bad example. They should be forbidden to come here." That I was speaking, that instead of filling with bad cows, better keep the cowshed vacant. That I was speaking. Those who cannot strictly follow our principles, they should not come here. It is bad example. By mistake, if somebody does, he should be regretful and he should rectify. That is another thing. But not willingly he should neglect. Then such person is not required at all.</p>
<p>Devotee (7): Prabhupāda, in the movement there is sometimes difficulty, and...</p>
<p>Prabhupāda: What is the difficulty? You chant sixteen rounds and follow the regulative... Where is the difficulty?</p>
<p>Devotee (7): If they will not accept instruction, then...</p>
<p>Cyavana: Then what is your instruction? If they won't accept your instruction, then what is your instruction? Must be bogus. Huh? If your instruction is pure, then they'll accept. If your instruction is not pure, who will accept? I will not accept.</p>
<p>Prabhupāda: No, "Example is better than precept." If you actually follow strictly the rules and regulations and chant sixteen rounds, why they'll not follow? They'll follow. If you are not attending class, if you are not attending maṅgala ārati, if you are not finishing sixteen rounds, then that is bad example.</p>
<p>Brahmānanda: This boy didn't attend mangal ārati.</p>
<p>Prabhupāda: Don't set bad example. That is detrimental.</p>
<p>Devotee (7): Śrīla Prabhupāda, is it for the advanced devotees...?</p>
<p>Prabhupāda: Nobody is advanced. Everyone is student. He must follow. There is no question of advanced.</p>
<p>Devotee (7): I mean, they call śūdras...</p>
<p>Prabhupāda: Śūdras? Śūdra, how he can be devotee? Śūdras are never devotee.</p>
<p>Indian man (4): No, he says sometimes the devotees, they call the other devotee that "You are śūdra."</p>
<p>Prabhupāda: That is jokingly. (laughter)</p>
<p>Indian man (4): Prabhupāda, sometimes you have said that this Gāyatrī was first spoken by the Lord, and this is a sound vibration of the Kṛṣṇa's flute, and it was heard by Brahma. Right? And these brāhmaṇas, so-called brāhmaṇas...</p>
<p>Prabhupāda: There is no question of "so-called." We want real brāhmaṇa. That's all. It was heard by the real brāhmaṇa, Brahma. Brahma, Brahma.</p>
<p>Indian man (4): So they worship Gāyatrī. They say it like as a...</p>
<p>Prabhupāda: They... Whatever they say, you forget that. You do your own duty. You follow the rules and regulation and do the needful. Why you...?</p>
<p>Indian man (4): But we have to make them understand very clearly.</p>
<p>Prabhupāda: But they will never understand. You don't waste your time. Go on with your duty. When they will see that you are actually acting as brāhmaṇa, they will appreciate.</p>
<p>Indian woman: Time will come. They will notice.</p>
<p>Prabhupāda: Yes, they will appreciate. But if you don't follow strictly, then it is useless to criticize them also. You are also victim; they are also victim.</p>
<p>Devotee (8): When chanting our sixteen rounds, we are not sure if these rounds are sincere...</p>
<p>Prabhupāda: You should be sure.</p>
<p>Devotee (8): How can we be sure?</p>
<p>Prabhupāda: There is beads.</p>
<p>Brahmānanda: No, he's saying that when we chant our rounds, how can we be sure that when we chant the round that the round is a perfect, attentive round, sincere?</p>
<p>Prabhupāda: Therefore it is śāstra, "You must." There is no question of understanding.</p>
<p>Brahmānanda: The quality of the chanting he's asking. How can we make the quality the best?</p>
<p>Prabhupāda: Quality, you'll understand first of all come to the quality. Without having quality, how he'll understand the quality? You follow the instruction of your spiritual master, of the śāstra. That is your duty. Quality, no quality—it is not your position to understand. When the quality comes there is no force. You will have a taste for chanting. You will desire at that time, "Why sixteen round? Why not sixteen thousand rounds?" That is quality. That is quality. It is by force. You'll not do it; therefore at least sixteen rounds. But when you come to the quality, you will feel yourself, "Why sixteen? Why not sixteen thousand?" That is quality, automatically. Just like Haridāsa Ṭhākura was doing. He was not forced to do. Even Caitanya Mahāprabhu, He requested, "Now you are old enough. You can reduce." So he refused, "No. Up to the end of my life I shall go on." That is quality. Have you got such tendency that you will go on chanting and nothing to do? That is quality. Now you are forced to do. Where is the question of quality? That is given a chance so that one day you may come to the quality, not that you have come to the quality. Quality is different. Athāśaktiḥ. Aśakti, attachment. Just like Rūpa Gosvāmī says that "How shall I chant with one tongue, and how shall I hear, two ears? Had it been millions of tongue and trillions of ear, then I could enjoy it." This is quality. Quality is not so cheap. Maybe after many births. For the time being you go on following the rules and regulations. It is being done by force. Where is the quality? So you wanted to understand quality. This is the quality. You'll not be forced, but automatically you'll desire. That is quality. I am writing books. I am not being forced by anyone. Everyone can do that. Why one does not do it? Why I get up at night, one o'clock, and do this job? Because I cannot do without it. How one will do it artificially? This is quality. Therefore they like my purports. That quality is shown by Caitanya Mahāprabhu. Śunyayitaṁ jagat sarvaṁ govinda virahena me. "Oh, I do not see Govinda. The whole world is vacant." Śunyayitaṁ jagat sarvaṁ govinda virahena me. This is quality. Just like we have got practical example. One man's beloved has died, and he is seeing the whole universe vacant. Is it vacant? So that is quality of love. So there is no formula of quality. It is to be understood by himself. Just like if after eating something you feel refreshed and get strength, that is quality. You haven't got to take certificate: "Will you give me a certificate that I have eaten?" You'll understand whether eaten or not. That is quality. When you will feel so much ecstasy in chanting Hare Kṛṣṇa, that is quality. Not artificially—"Chant. Chant. Otherwise get out." This is not quality. This is in expectation that someday you may come to quality. That requires time. That requires sincerity. But quality is there. Śravanādi śuddha citte karaye... It will be awakened. Not by force. Just like love between two persons, it cannot be forced. "You must love him. You must love her." Oh, that is no love. That is not love. When automatically you love one another, that is quality. Dora vede(?) prema. And therefore formerly, at least in the Indian society, at an early age they were married. There is no quality in that quality. But gradually, remaining together, the quality of love increases. Then the wife takes care of the husband, and the husband takes care. They become bound up, united in love. That is quality. In the beginning, what the child knows about love? No. But they are allowed to remain as husband and wife. They are thinking that "I have got my husband," "I have got my wife," and as the age increases, the dealings become intimate. Then they become affectionate. That is quality. Not in the beginning there is any quality. It is by the parents' arrangement. That's all. In our day, the marriage was performed when the girl is ten years, twelve years, nine years. Twelve years is very late marriage. My second sister, she became twelve years old. So my mother became so disturbed that "This girl is not being married. Shall I commit suicide?" Yes. You see? My eldest sister, she was nine years old, older than me, and she was married before my birth. And my mother-in-law was married at the age of seven years, and my father-in-law was eleven years. I was married... My wife was eleven years. So in this age there is no question of love. It is not that the husband and wife lives together, no. Unless the girl is grown up, she is not going to the husband. She remains with the father and mother. Sometimes they meet, and the wife is taught, giving some sweetmeat to the husband-official. Official. The parents of the girl: "Just go up to your husband and offer this." So she comes as obedient servant. But gradually they get the connection. In this way the love develops, and when they are fifteen, sixteen years old, they are allowed to live together. Because both of them have already developed that "She is my wife," "He is my husband," psychologically. And there was no question of divorce. The love is so strong, they cannot dream even that "I have to leave my wife," "I have to leave my husband." They cannot dream it. They may fight. The husband and wife fighting, that is not unusual. Therefore Canakya Paṇḍita says, "Fight between the husband, wife, never take it seriously." Daṁpatye kalahe caiva baṁbhāraṁbhe laghu-kriya: "They'll make all arambha, but it is not very important. Don't take." Next moment they will again live peacefully. So according to Indian culture, there is no divorce. There is no question of divorce. Both the husband and wife, they cannot dream of divorce. The love was so strong. Even Gandhi's life, he fought with his wife and pushed her out of the house: "Get out, I don't want you." And Kasturabhai, she began to cry on the street, "Where shall I go? You have driven me away." Then Gandhi said, "Come on." Finished. (laughter) He has written in his life.</p>
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