When a person loses his intelligence due to attachment to wife and sex, his entire consciousness becomes polluted. He thus only thinks of the association of women. The time factor, which is like a serpent, takes away everyone's life, including that of Lord Brahmā and the insignificant ant. Sometimes the conditioned soul tries to save himself from inexorable time and thus takes shelter of some bogus savior. Unfortunately, the bogus savior cannot even save himself. How, then, can he protect others? The bogus saviors do not care for bona fide knowledge received from qualified brāhmaṇas and Vedic sources. Their only business is indulging in sex and recommending sexual freedom even for widows. Thus they are like monkeys in the forest. Śrīla Śukadeva Gosvāmī thus explains the material forest and its difficult path to Mahārāja Parīkṣit.
Recommend (SB cantos 5 - 7)
Srimad-Bhagavatam
SB Canto 5
It is said that yogīs always think of the Supreme Personality of Godhead within their hearts. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). The Supreme Personality of Godhead is always observed by yogīs who practice controlling the venomous senses. As recommended in Bhagavad-gītā, yogīs should practice samprekṣya nāsikāgram, keeping their eyes half-open. If the eyes are closed completely, there will be a tendency to sleep. So-called yogīs sometimes practice a fashionable form of yoga by closing their eyes and meditating, but we have actually seen such so-called yogīs sleeping and snoring while meditating. This is not the practice of yoga. To actually practice yoga, one should keep his eyes half-open and gaze at the tip of his nose.
As soon as a demon rules the earth, everything becomes chaotic. At the present moment, the world is inclined toward the democratic process, but the people in general are all contaminated by the modes of passion and ignorance. Consequently they cannot select the right person to head the government. The president is selected by the votes of ignorant śūdras; therefore another śūdra is elected, and immediately the entire government becomes polluted. If people strictly followed the principles of Bhagavad-gītā, they would elect a person who is the Lord's devotee. Then automatically there would be good government. Ṛṣabhadeva therefore recommended Bharata Mahārāja as the emperor of this planet. Serving a devotee means serving the Supreme Lord, for a devotee always represents the Lord. When a devotee is in charge, the government is always congenial and beneficial for everyone.
Of the two energies manifest (spirit and dull matter), beings possessing living force (vegetables, grass, trees and plants) are superior to dull matter (stone, earth, etc.). Superior to nonmoving plants and vegetables are worms and snakes, which can move. Superior to worms and snakes are animals that have developed intelligence. Superior to animals are human beings, and superior to human beings are ghosts because they have no material bodies. Superior to ghosts are the Gandharvas, and superior to them are the Siddhas. Superior to the Siddhas are the Kinnaras, and superior to them are the asuras. Superior to the asuras are the demigods, and of the demigods, Indra, the King of heaven, is supreme. Superior to Indra are the direct sons of Lord Brahmā, sons like King Dakṣa, and supreme among Brahmā's sons is Lord Śiva. Since Lord Śiva is the son of Lord Brahmā, Brahmā is considered superior, but Brahmā is also subordinate to Me, the Supreme Personality of Godhead. Because I am inclined to the brāhmaṇas, the brāhmaṇas are best of all.
In this verse the brāhmaṇas are given a position superior to that of the Supreme Lord. The idea is that the government should be conducted under the guidance of the brāhmaṇas. Although Ṛṣabhadeva recommended His eldest son, Bharata, as emperor of the earth, he still had to follow the instructions of the brāhmaṇas in order to govern the world perfectly. The Lord is worshiped as brahmaṇya-deva. The Lord is very fond of devotees, or brāhmaṇas. This does not refer to so-called caste brāhmaṇas, but to qualified brāhmaṇas. A brāhmaṇa should be qualified with the eight qualities mentioned in text 24, such as śama, dama, satya and titikṣā. The brāhmaṇas should always be worshiped and under their guidance the ruler should discharge his duty and rule the citizens.
Demoniac civilization is attached to ugra-karma, horrible activities, and big industries are created to satisfy unfathomable lusty desires. Consequently the people are greatly harassed by governmental taxation. The people are irreligious and do not perform the sacrifices recommended in Bhagavad-gītā. Yajñād bhavati parjanyaḥ: (BG 3.14) by the performance of sacrifice, clouds form and rain falls. Due to sufficient rainfall, there is sufficient production of food. Guided by the brāhmaṇas, society should follow the principles of Bhagavad-gītā. Then people will become very happy. Annād bhavanti bhūtāni: when animals and man are sufficiently fed with grains, they become stronger, their hearts become tranquil and their brains peaceful. They can then advance in spiritual life, life's ultimate destination.
As stated by Śrī Caitanya Mahāprabhu:
- aśvamedhaṁ gavālambhaṁ
- sannyāsaṁ pala-paitṛkam
- devareṇa sutotpattiṁ
- kalau pañca vivarjayet
"In this age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyāsa, the offering of oblations of flesh to the forefathers, and a man's begetting children in his brother's wife." (CC Adi 17.164) Such sacrifices are impossible in this age due to the scarcity of expert brāhmaṇas or ṛtvijaḥ who are able to take the responsibility. In the absence of these, the saṅkīrtana-yajña is recommended. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ (SB 11.5.32). After all, sacrifices are executed to please the Supreme Personality of Godhead. Yajñārtha-karma: such activities should be carried out for the Supreme Lord's pleasure. In this age of Kali, the Supreme Lord in His incarnation of Śrī Caitanya Mahāprabhu should be worshiped with His associates by performance of saṅkīrtana-yajña, the congregational chanting of the Hare Kṛṣṇa mantra. This process is accepted by intelligent men. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ. The word sumedhasaḥ refers to intelligent men who possess very good brain substance.
Devotional service is very completely described here: tad-anuśravaṇa-manana-saṅkīrtanārādhanānusmaranābhiyogena. The constant hearing and chanting of the glories of the Lord is recommended in Bhagavad-gītā: satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ (BG 9.14). Those who have taken to Kṛṣṇa consciousness should be very careful that not a single moment is wasted and that not a single moment is spent without chanting and remembering the Supreme Personality of Godhead and His activities. By His own actions and by the actions of His devotees, Kṛṣṇa teaches us how to become cautious in devotional service. Through the medium of Bharata Mahārāja, Kṛṣṇa teaches us that we must be careful in the discharge of devotional service. If we want to keep our minds completely fixed without deviation, we must engage them in devotional service full time. As far as the members of the International Society for Krishna Consciousness are concerned, they have sacrificed everything to push on this Kṛṣṇa consciousness movement. Yet they must take a lesson from the life of Bharata Mahārāja to be very cautious and to see that not a single moment is wasted in frivolous talk, sleep or voracious eating.
According to Bhagavad-gītā, those who are simply attached to the Vedas and who do not understand the purpose of the Vedas or the Vedānta-sūtra are called veda-vāda-ratāḥ.
- yām imāṁ puṣpitāṁ vācaṁ
- pravadanty avipaścitaḥ
- veda-vāda-ratāḥ pārtha
- nānyad astīti vādinaḥ
- kāmātmānaḥ svarga-parā
- janma-karma-phala-pradām
- kriyā-viśeṣa-bahulāṁ
- bhogaiśvarya-gatiṁ prati
"Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power and so forth. Being desirous of sense gratification and opulent life, they say there is nothing more than this." (Bg. 2.42-43)
Almost 99.9 percent of the population is unhappy in family life, despite all the attempts being made to satisfy the family members. In the Western countries, due to the dissatisfaction of the family members, there is actually no family life. There are many cases of divorce, and out of dissatisfaction, the children leave the protection of their parents. Especially in this age of Kali, family life is being reduced. Everyone is becoming self-centered because that is the law of nature. Even if one has sufficient money to maintain a family, the situation is such that no one is happy in family life. Consequently according to the varṇāśrama institution, one has to retire from family life in middle age: pañcāśordhvaṁ vanaṁ vrajet. One should voluntarily retire from family life at the age of fifty and go to Vṛndāvana or a forest. This is recommended by Śrīla Prahlāda Mahārāja (SB 7.5.5):
- tat sādhu manye 'sura-varya dehināṁ
- sadā samudvigna-dhiyām asad-grahāt
- hitvātma-pātaṁ gṛham andha-kūpaṁ
- vanaṁ gato yad dharim āśrayeta
There is no benefit in transferring from one forest to another. One must go to the Vṛndāvana forest and take shelter of Govinda. That will make one happy. The International Society for Krishna Consciousness is therefore constructing a Kṛṣṇa-Balarāma temple to invite its members as well as outsiders to come and live peacefully in a spiritual atmosphere. That will help one become elevated to the transcendental world and return home, back to Godhead.
There are many social functions for keeping a prestigious position in society. In different countries and societies there are various festivals and rituals. In India, the father is supposed to get his children married. When he does so, his responsibility to the family is complete. Arranging marriages is very difficult, especially in these days. At the present moment no one can perform the proper ritual of sacrifice, nor can anyone afford to pay for the marriage ceremony of sons and daughters. Therefore householders are very much distressed when they are confronted by these social duties. It is as though they were pierced by thorns and hurt by pebbles. Material attachment is so strong that despite the suffering, one cannot give it up. Prahlāda Mahārāja therefore recommends (SB 7.5.5):
- hitvātma-pātaṁ gṛham andha-kūpaṁ
- vanaṁ gato yad dharim āśrayeta
The so-called comfortable family position is compared to a dark well in a field. If one falls in a dark well covered by grass, his life is lost, despite his cry for rescue. Highly advanced spiritualists therefore recommend that one should not enter the gṛhastha-āśrama. It is better to prepare oneself in the brahmacarya-āśrama for austerities and remain a pure brahmacārī throughout one's life so that one will not feel the piercing thorns of material life in the gṛhastha-āśrama.
The historical references to exalted kings serve as a good example for present rulers. Those who are ruling the world at the present moment should take lessons from King Gaya, King Yudhiṣṭhira and King Pṛthu and rule the citizens so that they will be happy, presently the governments are levying taxes without improving the citizens in any cultural, religious, social or political way. According to the Vedas, this is not recommended.
All the information in this chapter can be fully realized by one who associates with devotees of the Lord. Therefore in the śāstras it is recommended that one associate with devotees. This is better than residing on the banks of the Ganges. In the hearts of pure devotees reside all good sentiments as well as all the superior qualities of the demigods. In the hearts of nondevotees, however, there cannot be any good qualities, for such people are simply enchanted by the external, illusory energy of the Lord. Following in the footsteps of devotees, one should know that the Supreme Personality of Godhead is the only worshipable Deity. Everyone should accept this proposal and worship the Lord.
The Supreme Lord within everyone's heart becomes very pleased when a person hears narrations of His activities, and He personally cleanses the dirt from the mind of the listener. Hṛdy antaḥ-stho hy abhadrāṇi vidhunoti: He washes off all dirt from the mind. Material existence is caused by dirty things within the mind. If one can cleanse his mind, he immediately comes to his original position of Kṛṣṇa consciousness, and thus his life becomes successful. Therefore all the great saints in the devotional line very strongly recommend the process of hearing.
All the great ācāryas strongly recommend that people be given a chance to hear about the Supreme Lord. Then success is assured. The more we cleanse the dirt of material attachment from our hearts, the more we will be attracted by Kṛṣṇa's name, form, qualities, paraphernalia and activities. This is the sum and substance of the Kṛṣṇa consciousness movement.
Quoting from the Viṣṇu Purāṇa (389), the great sage Parāśara Muni has recommended:
- varṇāśramācāravatā
- puruṣeṇa paraḥ pumān
- viṣṇur ārādhyate panthā
- nānyat tat-toṣa-kāraṇam
- (CC Madhya 8.58)
"The Supreme Personality of Godhead, Lord Viṣṇu, is worshiped by the proper execution of prescribed duties in the system of varṇa and āśrama. There is no other way to satisfy the Lord." In the land of Bhārata-varṣa, the institution of varṇāśrama-dharma may be easily adopted. At the present moment, certain demoniac sections of the population of Bhāratavarṣa are disregarding the system of varṇāśrama-dharma.
One who has taken birth in the land of Bhārata-varṣa has a full opportunity to study the direct instructions given by Kṛṣṇa in Bhagavad-gītā and thus finally decide what to do in his human form of life. One should certainly give up all other propositions and surrender to Kṛṣṇa. Kṛṣṇa will then immediately take charge and relieve one of the results of past sinful life (ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ (BG 18.66)). Therefore one should take to Kṛṣṇa consciousness, as Kṛṣṇa Himself recommends. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: (BG 18.65) "Always think of Me, become My devotee, worship Me and offer Me obeisances." This is very easy, even for a child. Why not take this path? One should try to follow the instructions of Kṛṣṇa exactly and thus become fully eligible to be promoted to the kingdom of God (tyaktvā dehaṁ punar janma naiti mām eti so'rjuna (BG 4.9)). One should go directly to Kṛṣṇa and engage in His service. This is the best opportunity offered to the inhabitants of Bhārata-varṣa. One who is fit to return home, back to Godhead, is no longer liable to the results of karma, good or bad.
An intelligent person does not take interest in a place, even in the topmost planetary system, if the pure Ganges of topics concerning the Supreme Lord's activities does not flow there, if there are not devotees engaged in service on the banks of such a river of piety, or if there are no festivals of saṅkīrtana-yajña to satisfy the Lord (especially since saṅkīrtana-yajña is recommended in this age).
Śrī Caitanya Mahāprabhu appeared in the land of Bhārata-varṣa, specifically in Bengal, in the district of Nadia, where Navadvīpa is situated. It is therefore to be concluded, as stated by Śrīla Bhaktivinoda Ṭhākura, that within this universe, this earth is the best planet, and on this planet the land of Bhārata-varṣa is the best; in the land of Bhāratavarṣa, Bengal is still better, in Bengal the district of Nadia is still better, and in Nadia the best place is Navadvīpa because Śrī Caitanya Mahāprabhu appeared there to inaugurate the performance of the sacrifice of chanting the Hare Kṛṣṇa mahā-mantra. The śāstras recommend:
- kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ
- sāṅgopāṅgāstra-pārṣadam
- yajñaiḥ saṅkīrtana-prāyair
- yajanti hi sumedhasaḥ
- (SB 11.5.32)
Lord Śrī Caitanya Mahāprabhu is always accompanied by His very confidential associates such as Śrī Nityānanda, Śrī Gadādhara and Śrī Advaita and by many devotees like Śrīvāsa. They are always engaged in chanting the name of the Lord and are always describing Lord Kṛṣṇa. Therefore this is the best among all the places in the universe. The Kṛṣṇa consciousness movement has established its center in Māyāpur, the birthsite of Lord Śrī Caitanya Mahāprabhu, to give men the great opportunity to go there and perform a constant festival of saṅkīrtana-yajña, as recommended herein (yajñeśa-makhā mahotsavāḥ) and to distribute prasāda to millions of hungry people hankering for spiritual emancipation. This is the mission of the Kṛṣṇa consciousness movement.
Mahātmā, advanced devotees, worship only the Supreme Personality of Godhead. Others, however, who are also sometimes called mahātmās, worship the Lord as ekatvena pṛthaktvena (BG 9.15). In other words, they accept the demigods as different parts of Kṛṣṇa and worship them for various benedictions. Although the devotees of the demigods thus achieve the desired results offered by Kṛṣṇa, they have been described in Bhagavad-gītā as hṛta-jñānah (BG 7.20), not very intelligent. Kṛṣṇa does not desire to be worshiped indirectly through the different parts of His body; Kṛṣṇa wants direct devotional worship. Therefore a devotee who directly worships Lord Kṛṣṇa through staunch devotional service, as recommended in Śrīmad-Bhāgavatam, (tīvreṇa bhakti-yogena yajeta puruṣaṁ param (SB 2.3.10)), is very quickly elevated to the transcendental position. Nevertheless, devotees who worship the demigods, the different parts of the Lord, receive the benedictions they desire because the Lord is the original master of all benedictions. If anyone wants a particular benediction, for the Lord to award it is not at all difficult.
Śrīla Vīrarāghava Ācārya explains this verse of Śrīmad-Bhāgavatam as follows. The original cause of the cosmic manifestation must be the oldest person and must therefore be beyond material transformations. He is the enjoyer of all auspicious activities and is the cause of conditional life and also liberation. The demigod Sūrya, who is categorized as a very powerful jīva, or living entity, is a representation of one of the parts of His body. We are naturally subordinate to powerful living entities, and therefore we can worship the various demigods as living beings who are powerful representatives of the Supreme Personality of Godhead. Although the worship of the sun-god is recommended in this mantra, He is worshiped not as the Supreme Personality of Godhead but as His powerful representative.
Although they engage in the worship of these five demigods, however, they actually worship Lord Viṣṇu, the Supersoul of all living entities, as indicated in this verse by the words pratnasya viṣṇo rūpam. Viṣṇu is brahma, amṛta, mṛtyu—the Supreme Brahman and the origin of everything, auspicious and inauspicious. He is situated in the heart of everyone, including all the demigods. As stated in Bhagavad-gītā (7.20), kāmais tais tair hṛta-jñānāḥ prapadyante 'nya devatāḥ: those whose minds are distorted by material desires surrender unto the demigods. People who are almost blind because of lusty desires are recommended to worship the demigods to have their material desires fulfilled, but actually those desires are not fulfilled by the material demigods. Whatever the demigods do is done with the sanction of Lord Viṣṇu. People who are too lusty worship various demigods instead of worshiping Lord Viṣṇu, the Supersoul of all living entities, but ultimately it is Lord Viṣṇu they worship because He is the Supersoul of all demigods.
SB Canto 6
The first chapter relates the history of Ajāmila, who was considered a greatly sinful man, but was liberated when four order carriers of Viṣṇu came to rescue him from the hands of the order carriers of Yamarāja. A full description of how he was liberated, having been relieved of the reactions of his sinful life, is given in this chapter. Sinful activities are painful both in this life and in the next. We should know for certain that the cause of all painful life is sinful action. On the path of fruitive work one certainly commits sinful activities, and therefore according to the considerations of karma-kāṇḍa, different types of atonement are recommended. Such methods of atonement, however, do not free one from ignorance, which is the root of sinful life. Consequently one is prone to commit sinful activities even after atonement, which is therefore very inadequate for purification. On the path of speculative knowledge one becomes free from sinful life by understanding things as they are. Therefore the acquirement of speculative knowledge is also considered a method of atonement.
Elsewhere in the Gītā (18.66), Lord Kṛṣṇa urges that one give up all other duties and surrender to Him, and He promises, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: "I shall free you from all sinful reactions and give you liberation." Therefore in response to the inquiries of Parīkṣit Mahārāja, Śukadeva Gosvāmī, his guru, could have immediately explained the principle of bhakti, but to test Parīkṣit Mahārāja's intelligence, he first prescribed atonement according to karma-kāṇḍa, the path of fruitive activities. For karma-kāṇḍa there are eighty authorized scriptures, such as Manu-saṁhitā, which are known as dharma-śāstras. In these scriptures one is advised to counteract his sinful acts by performing other types of fruitive action. This was the path first recommended by Śukadeva Gosvāmī to Mahārāja Parīkṣit, and actually it is a fact that one who does not take to devotional service must follow the decision of these scriptures by performing pious acts to counteract his impious acts. This is known as atonement.
One should not think that the person who takes to bhakti is one who cannot perform the ritualistic ceremonies recommended in the karma-kāṇḍa section of the Vedas or is not sufficiently educated to speculate on spiritual subjects. Māyāvādīs generally allege that the bhakti path is for women and illiterates. This is a groundless accusation. The bhakti path is followed by the most learned scholars, such as the Gosvāmīs, Lord Caitanya Mahāprabhu and Rāmānujācārya. These are the actual followers of the bhakti path. Regardless of whether or not one is educated or aristocratic, one must follow in their footsteps. Mahājano yena gataḥ sa panthāḥ: (CC Madhya 17.186) one must follow the path of the mahājanas. The mahājanas are those who have taken to the path of devotional service (suśīlāḥ sādhavo yatra nārāyaṇa-parāyaṇāḥ), for these great personalities are the perfect persons.
As Kṛṣṇa says in Bhagavad-gītā (7.7), mattaḥ parataraṁ nānyat: "There is no truth superior to Me." There are many names and forms of the Supreme Personality of Godhead, but Kṛṣṇa is the supreme form (kṛṣṇas tu bhagavān svayam (SB 1.3.28)). Therefore Kṛṣṇa recommends to neophyte devotees that one should surrender unto Him only (mām ekam). Because neophyte devotees cannot understand what the forms of Nārāyaṇa, Vāsudeva and Govinda are, Kṛṣṇa directly says, mām ekam. Herein, this is also supported by the word kṛṣṇa-padāravindayoḥ. Nārāyaṇa does not speak personally, but Kṛṣṇa, or Vāsudeva, does, as in Bhagavad-gītā for example. Therefore, to follow the direction of Bhagavad-gītā means to surrender unto Kṛṣṇa, and to surrender in this way is the highest perfection of bhakti-yoga.
The process of chanting the holy name of the Lord is always superbly effective, but it is especially effective in this age of Kali. Its practical effectiveness will now be explained by Śukadeva Gosvāmī through the history of Ajāmila, who was freed from the hands of the Yamadūtas simply because of chanting the holy name of Nārāyaṇa. Parīkṣit Mahārāja's original question was how to be freed from falling down into hell or into the hands of the Yamadūtas. In reply, Śukadeva Gosvāmī is citing this old historical example to convince Parīkṣit Mahārāja of the potency of bhakti-yoga, which begins simply with the chanting of the Lord's name. All the great authorities of bhakti-yoga recommend the devotional process beginning with the chanting of the holy name of Kṛṣṇa (tan-nāma-grahaṇādibhiḥ).
The ritualistic ceremonies of atonement recommended in the religious scriptures are insufficient to cleanse the heart absolutely because after atonement one's mind again runs toward material activities. Consequently, for one who wants liberation from the fruitive reactions of material activities, the chanting of the Hare Kṛṣṇa mantra, or glorification of the name, fame and pastimes of the Lord, is recommended as the most perfect process of atonement because such chanting eradicates the dirt from one's heart completely.
- 'sādhu-saṅga', 'sādhu-saṅga'—sarva-śāstre kaya
- lava-mātra sādhu-saṅge sarva-siddhi haya
"Association with devotees is recommended by all the śāstras because by even a moment of such association one can receive the seed for all perfection." In the beginning of his life Ajāmila was certainly very pure, and he associated with devotees and brāhmaṇas; because of that pious activity, even though he was fallen, he was inspired to name his son Nārāyaṇa. Certainly this was due to good counsel given from within by the Supreme Personality of Godhead. As the Lord says in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." The Lord, who is situated in everyone's heart, is so kind that if one has ever rendered service to Him, the Lord never forgets him.
There is no need to conduct research into the significance of the chanting of the Hare Kṛṣṇa mantra. The history of Ajāmila is sufficient proof of the power of the Lord's holy name and the exalted position of a person who chants the holy name incessantly. Therefore Śrī Caitanya Mahāprabhu advised:
- harer nāma harer nāma
- harer nāmaiva kevalam
- kalau nāsty eva nāsty eva
- nāsty eva gatir anyathā
- (CC Adi 17.21)
In this age of Kali, no one can perform all the ritualistic ceremonies for becoming liberated; that is extremely difficult. Therefore all the śāstras and all the ācāryas have recommended that in this age one chant the holy name.
Therefore it should be understood that one is easily relieved from all sinful reactions by chanting the holy name of the Lord and chanting of His qualities and activities. This is the only process recommended for relief from sinful reactions. Even if one chants the holy name of the Lord with improper pronunciation, he will achieve relief from material bondage if he chants without offenses. Ajāmila, for example, was extremely sinful, but while dying he merely chanted the holy name, and although calling his son, he achieved complete liberation because he remembered the name of Nārāyaṇa.
The chanting of the Hare Kṛṣṇa mantra is recommended even for persons who commit offenses, because if they continue chanting they will gradually chant offenselessly. By chanting the Hare Kṛṣṇa mantra without offenses, one increases his love for Kṛṣṇa. As stated by Śrī Caitanya Mahāprabhu, premā pum-artho mahān: one's main concern should be to increase one's attachment to the Supreme Personality of Godhead and to increase one's love for Him.
Especially in this age of Kali, saṅkīrtana alone is sufficient. If the members of our temples in the different parts of the world simply continue saṅkīrtana before the Deity, especially before Śrī Caitanya Mahāprabhu, they will remain perfect. There is no need of any other performances. Nevertheless, to keep oneself clean in habits and mind, Deity worship and other regulative principles are required. Śrīla Jīva Gosvāmī says that although saṅkīrtana is sufficient for the perfection of life, the arcanā, or worship of the Deity in the temple, must continue in order that the devotees may stay clean and pure. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura therefore recommended that one follow both processes simultaneously. We strictly follow his principle of performing Deity worship and saṅkīrtana along parallel lines. This we should continue.
When King Prācīnabarhi was performing Vedic rituals in which the killing of animals was recommended, Nārada Muni, out of compassion, advised him to stop. Prācīnabarhi understood Nārada properly and then left the kingdom to perform austerities in the forest. His ten sons, however, were performing austerities within the water, and therefore there was no king to see to the management of the world. When the ten sons, the Pracetās, came out of the water, they saw that the earth was overrun with trees.
A sādhu, a devotee, is never angry. Actually the real feature of devotees who undergo tapasya, austerity, is forgiveness. Although a Vaiṣṇava has sufficient power in tapasya, he does not become angry when put into difficulty. If one undergoes tapasya but does not become a Vaiṣṇava, however, one does not develop good qualities. For example, Hiraṇyakaśipu and Rāvaṇa also performed great austerities, but they did so to demonstrate their demoniac tendencies. Vaiṣṇavas must meet many opponents while preaching the glories of the Lord, but Śrī Caitanya Mahāprabhu recommends that they not become angry while preaching. Lord Caitanya Mahāprabhu has given this formula: tṛṇād api sunīcena taror api sahiṣṇunā/ amāninā mānadena kīrtanīyaḥ sadā hariḥ (CC Adi 17.31). "One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly." Those engaged in preaching the glories of the Lord should be humbler than grass and more tolerant than a tree; then they can preach the glories of the Lord without difficulty.
In every śāstra, cow killing is vehemently condemned. Indeed, one who kills a cow must suffer for as many years as there are hairs on the body of a cow. Manu-saṁhitā says, pravṛttir eṣā bhūtānāṁ nivṛttis tu mahā-phalā: we have many tendencies in this material world, but in human life one is meant to learn how to curb those tendencies. Those who desire to eat meat may satisfy the demands of their tongues by eating lower animals, but they should never kill cows, who are actually accepted as the mothers of human society because they supply milk. The śāstra especially recommends, kṛṣi-go-rakṣya: the vaiśya section of humanity should arrange for the food of the entire society through agricultural activities and should give full protection to the cows, which are the most useful animals because they supply milk to human society.
Every Vedic mantra is called brahma because each mantra is preceded by the brahmākṣara (aum or oṁkāra). For example, oṁ namo bhagavate vāsudevāya. Lord Kṛṣṇa says in Bhagavad-gītā (7.8), praṇavaḥ sarva-vedeṣu: "In all the Vedic mantras, I am represented by praṇava, or oṁkāra." Thus chanting of the Vedic mantras beginning with oṁkāra is directly chanting of Kṛṣṇa's name. There is no difference. Whether one chants oṁkāra or addresses the Lord as "Kṛṣṇa," the meaning is the same, but Śrī Caitanya Mahāprabhu has recommended that in this age one chant the Hare Kṛṣṇa mantra (harer nāma eva kevalam (CC Adi 17.21)). Although there is no difference between Hare Kṛṣṇa and the Vedic mantras beginning with oṁkāra, Śrī Caitanya Mahāprabhu, the leader of the spiritual movement for this age, has recommended that one chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
As soon as a brāhmaṇa takes birth, he assumes three kinds of debts—debts to great saints, debts to the demigods and debts to his father. The son of a brāhmaṇa must undergo celibacy (brahmacarya) to clear his debts to the saintly persons, he must perform ritualistic ceremonies to clear his debts to the demigods, and he must beget children to become free from his debts to his father. Prajāpati Dakṣa argued that although the renounced order is recommended for liberation, one cannot attain liberation unless one fulfills his obligations to the demigods, the saints and his father. Since Dakṣa's sons had not liberated themselves from these three debts, how could Nārada Muni have led them to the renounced order of life? Apparently, Prajāpati Dakṣa did not know the final decision of the śāstras.
Prajāpati Dakṣa was correct in stating that changing one's dress cannot detach one from this material world. The sannyāsīs of Kali-yuga who change their robes from white to saffron and then think they can do whatever they like are more abominable than materialistic gṛhasthas. This is not recommended anywhere. Prajāpati Dakṣa was right in pointing out this defect, but he did not know that Nārada Muni had aroused the spirit of renunciation in the Haryaśvas and Savalāśvas through full knowledge. Such enlightened renunciation is desirable. One should enter the renounced order with full knowledge (jñāna-vairāgya), for the perfection of life is possible for one who renounces this material world in that way.
One cannot continue killing animals and at the same time be a religious man. That is the greatest hypocrisy. Jesus Christ said, "Do not kill," but hypocrites nevertheless maintain thousands of slaughterhouses while posing as Christians. Such hypocrisy is condemned in this verse. One should be happy to see others happy, and one should be unhappy to see others unhappy. This is the principle to be followed. Unfortunately, at the present moment so-called philanthropists and humanitarians advocate the happiness of humanity at the cost of the lives of poor animals. That is not recommended herein. This verse clearly says that one should be compassionate to all living entities. Regardless of whether human, animal, tree or plant, all living entities are sons of the Supreme Personality of Godhead.
There are two ways to meet a glorious death, and both are very rare. One is to die after performing mystic yoga, especially bhakti-yoga, by which one can control the mind and living force and die absorbed in thought of the Supreme Personality of Godhead. The second is to die on the battlefield, leading the army and never showing one's back. These two kinds of death are recommended in the śāstra as glorious.
Any religious system but the process of bhāgavata-dharma-service as an eternal servant of the Supreme Personality of Godhead—is a system of envy of one's own self and of others. For example, there are many systems of religion in which animal sacrifices are recommended. Such animal sacrifices are inauspicious both for the performer and for the animal. Although one is sometimes permitted to sacrifice an animal before the goddess Kālī and eat it instead of purchasing meat from a slaughterhouse, permission to eat meat after a sacrifice in the presence of the goddess Kālī is not the order of the Supreme Personality of Godhead. It is simply a concession for the miserable person who will not give up eating meat. It is meant to restrict his desire for unrestricted meat-eating. Such a religious system is condemned. Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "Give up all other duties and surrender unto Me." That is the last word in religion.
One may argue that the sacrifice of animals is recommended in the Vedas. This recommendation, however, is a restriction. Without Vedic restrictions on the purchase of meat, people will purchase meat from the market, which will be overflooded with meat shops, and slaughterhouses will increase. To restrict this, sometimes the Vedas say that one may eat meat after sacrificing an insignificant animal like a goat before the goddess Kālī. In any case, a system of religion in which animal sacrifices are recommended is inauspicious for those who perform the sacrifices and for the animals. Envious persons who perform ostentatious animal sacrifices are condemned in Bhagavad-gītā (16.17) as follows:
- ātma-sambhāvitāḥ stabdhā
- dhana-māna-madānvitāḥ
- yajante nāma-yajñais te
- dambhenāvidhi-pūrvakam
"Self-complacent and always impudent, deluded by wealth and false prestige, they sometimes perform sacrifices in name only without following any rules or regulations." Sometimes animal sacrifices are performed very gorgeously with grand arrangements for worshiping the goddess Kālī, but such festivals, although performed in the name of yajña, are not actually yajña, for yajña means to satisfy the Supreme Personality of Godhead. Therefore it is recommended that in this age specifically, yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ: (SB 11.5.32) those who have good intelligence satisfy the yajña-puruṣa, Viṣṇu, by chanting the Hare Kṛṣṇa mantra.
Bhāgavata-dharma and kṛṣṇa-kathā are identical. Śrī Caitanya Mahāprabhu wanted everyone to become a guru and preach the instructions of Kṛṣṇa everywhere from Bhagavad-gītā, Śrīmad-Bhāgavatam, the Purāṇas, Vedānta-sūtra and similar Vedic literatures. Āryans, who are advanced in civilization, follow bhāgavata-dharma. Prahlāda Mahārāja, although merely a child of five years, recommended:
- kaumāra ācaret prājño
- dharmān bhāgavatān iha
- durlabhaṁ mānuṣaṁ janma
- tad apy adhruvam arthadam
- (SB 7.6.1)
Prahlāda Mahārāja preached bhāgavata-dharma among his classmates as soon as an opportunity was afforded by the absence of his teachers from the classroom. He said that from the very beginning of life, from the age of five, children should be instructed about bhāgavata-dharma because the human form of life, which is very rarely obtained, is meant for understanding this subject.
My Lord, it is not impossible for one to be immediately freed from all material contamination by seeing You. Not to speak of seeing You personally, merely by hearing the holy name of Your Lordship only once, even caṇḍālas, men of the lowest class, are freed from all material contamination. Under the circumstances, who will not be freed from material contamination simply by seeing You?
As stated in the Śrīmad-Bhāgavatam (9.5.16), yan-nāma-śruti-mātreṇa pumān bhavati nirmalaḥ: simply by hearing the holy name of the Lord, one is immediately purified. Therefore, in this age of Kali, when all people are very contaminated, the chanting of the holy name of the Lord is recommended as the only means of improvement.
- harer nāma harer nāma
- harer nāmaiva kevalam
- kalau nāsty eva nāsty eva
- nāsty eva gatir anyathā
- (CC Adi 17.21)
"In this age of quarrel and hypocrisy the only means of deliverance is the chanting of the holy name of the Lord. There is no other way. There is no other way. There is no other way." (Bṛhan-nāradīya Purāṇa) Śrī Caitanya Mahāprabhu introduced this chanting of the holy name five hundred years ago, and now through the Kṛṣṇa consciousness movement, the Hare Kṛṣṇa movement, we are actually seeing that men who are considered to belong to the lowest class are being delivered from all sinful activities simply by hearing the holy name of the Lord. Saṁsāra, material existence, is a result of sinful actions.
Remembering the great trouble found in the field of activities performed for fruitive results, and remembering how one receives the reverse of the results one desires—whether from material actions or from the fruitive activities recommended in the Vedic literatures—an intelligent man should cease from the desire for fruitive actions, for by such endeavors one cannot achieve the ultimate goal of life. On the other hand, if one acts without desires for fruitive results—in other words, if one engages in devotional activities—he can achieve the highest goal of life with freedom from miserable conditions. Considering this, one should cease from material desires.
One who is not in direct touch with the Supreme Lord and cannot conceive of the exalted position of the Lord is sometimes advised to worship the demigods as various parts of the Lord. If women, who are usually very much attached to their husbands, worship their husbands as representatives of Vāsudeva, the women benefit, just as Ajāmila benefited by calling for Nārāyaṇa, his son. Ajāmila was concerned with his son, but because of his attachment to the name of Nārāyaṇa, he attained salvation simply by chanting that name. In India a husband is still called pati-guru, the husband spiritual master. If husband and wife are attached to one another for advancement in Kṛṣṇa consciousness, their relationship of cooperation is very effective for such advancement. Although the names of Indra and Agni are sometimes uttered in the Vedic mantras (indrāya svāhā, agnaye svāhā), the Vedic sacrifices are actually performed for the satisfaction of Lord Viṣṇu. As long as one is very much attached to material sense gratification, the worship of the demigods or the worship of one's husband is recommended.
Putting on washed clothing, being always pure and being adorned with turmeric, sandalwood pulp and other auspicious items, before breakfast one should worship the cows, the brāhmaṇas, the goddess of fortune and the Supreme Personality of Godhead.
If one is trained to honor and worship the cows and brāhmaṇas, he is actually civilized. The worship of the Supreme Lord is recommended, and the Lord is very fond of the cows and brāhmaṇas (namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca). In other words, a civilization in which there is no respect for the cows and brāhmaṇas is condemned. One cannot become spiritually advanced without acquiring the brahminical qualifications and giving protection to cows. Cow protection insures sufficient food prepared with milk, which is needed for an advanced civilization. One should not pollute civilization by eating the flesh of cows. A civilization must do something progressive, and then it is an Āryan civilization. Instead of killing the cow to eat flesh, civilized men must prepare various milk products that will enhance the condition of society. If one follows the brahminical culture, he will become competent in Kṛṣṇa consciousness.
If this vow or ritualistic ceremony is observed according to the description of śāstra, even in this life a man will be able to achieve all the benedictions he desires from the Lord. A wife who performs this ritualistic ceremony will surely receive good fortune, opulence, sons, a long-living husband, a good reputation and a good home.
In Bengal even today if a woman lives for a long time with her husband, she is considered very fortunate. A woman generally desires a good husband, good children, a good home, prosperity, opulence and so on. As recommended in this verse, a woman will receive all these desirable benedictions, and a man will also be able to receive all benedictions, from the Supreme Personality of Godhead. Thus by performing this particular type of vrata, a man and a woman in Kṛṣṇa consciousness will be happy in this material world, and because of being Kṛṣṇa conscious they will be promoted to the spiritual world.
SB Canto 7
Whenever there is an opportunity to hear about the transcendental activities of the Lord, we must take it. Śrī Caitanya Mahāprabhu recommends, kīrtanīyaḥ sadā hariḥ: (CC Adi 17.31) one should always engage in kṛṣṇa-kathā by chanting and talking about Kṛṣṇa and hearing about Him. That is the only occupation of a Kṛṣṇa conscious person.
The essential point in this connection is that one should be fully absorbed in thoughts of Kṛṣṇa, twenty-four hours a day. There are many devotees in rāga-mārga, which is exhibited in Vṛndāvana. Whether in dāsya-rasa, sakhya-rasa, vātsalya-rasa or mādhurya-rasa, all the devotees of Kṛṣṇa are always overwhelmed by thoughts of Kṛṣṇa. When Kṛṣṇa is away from Vṛndāvana tending the cows in the forest, the gopīs, in the mādhurya-rasa, are always absorbed in thoughts of how Kṛṣṇa walks in the forest. The soles of His feet are so soft that the gopīs would not dare keep His lotus feet on their soft breasts. Indeed, they consider their breasts a very hard place for the lotus feet of Kṛṣṇa, yet those lotus feet wander in the forest, which is full of thorny plants. The gopīs are absorbed in such thoughts at home, although Kṛṣṇa is away from them. Similarly, when Kṛṣṇa plays with His young friends, mother Yaśodā is very much disturbed by thoughts that Kṛṣṇa, because of always playing and not taking His food properly, must be getting weak. These are examples of the exalted ecstasy felt in Kṛṣṇa's service as manifested in Vṛndāvana. This service is indirectly praised by Nārada Muni in this verse. Especially for the conditioned soul, Nārada Muni recommends that one somehow or other be absorbed in thoughts of Kṛṣṇa, for that will save one from all the dangers of material existence. Full absorption in thought of Kṛṣṇa is the highest platform of bhakti-yoga.
Hiraṇyakaśipu's main purpose was to disturb the demigods. He planned first to kill Lord Viṣṇu so that with Lord Viṣṇu's death the demigods would automatically weaken and die. Another of his plans was to disturb the residents of the planet earth. The peace and prosperity of the residents of earth, and all the other planets, were maintained by the brāhmaṇas and kṣatriyas. The Lord says in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: "According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me." On all the planets there are different types of residents, but the Lord recommends, referring especially to the planet earth, which is inhabited by human beings, that society be divided into four varṇas-brāhmaṇa, kṣatriya, vaiśya and śūdra.
The demigods are authorized supplying agents who act on behalf of the Supreme Personality of Godhead, Viṣṇu. Therefore, they must be satisfied by the performance of prescribed yajñas. In the Vedas, there are different kinds of yajñas prescribed for different kinds of demigods, but all are ultimately offered to the Supreme Personality of Godhead. For one who cannot understand what the Personality of Godhead is, sacrifice to the demigods is recommended. According to the different material qualities of the persons concerned, different types of yajñas are recommended in the Vedas. Worship of different demigods is also on the same basis—namely, according to different qualities. For example, the meat-eaters are recommended to worship the goddess Kālī, the ghastly form of material nature, and before the goddess the sacrifice of animals is recommended. But for those in the mode of goodness, the transcendental worship of Viṣṇu is recommended. Ultimately, all yajñas are meant for gradual promotion to the transcendental position. For ordinary men, at least five yajñas, known as pañca-mahāyajña, are necessary.
Since Viṣṇu is the central point of brahminical culture, Hiraṇyakaśipu's plan was to kill Viṣṇu, for if Viṣṇu were killed, naturally the brahminical culture would also be lost. With brahminical culture lost, yajña would no longer be performed, and for want of yajña the regular distribution of rainfall would cease (yajñād bhavati parjanyaḥ (BG 3.14)). Thus there would be disturbances all over the world, and naturally the demigods would be defeated. From this verse we get a clear indication of how human society is disturbed when the Vedic Āryan civilization is killed and the Vedic ritualistic ceremonies performed by the brāhmaṇas are stopped. Kalau śūdra-sambhavaḥ: because the population of the modern world consists mostly of śūdras, the brahminical culture is now lost and is extremely difficult to reestablish in a proper way. Therefore Lord Caitanya has recommended the chanting of the holy name of the Lord, which will revive brahminical culture very easily.
- harer nāma harer nāma
- harer nāmaiva kevalam
- kalau nāsty eva nāsty eva
- nāsty eva gatir anyathā
- (CC Adi 17.21)
Because of the increment in demoniac population, people have lost brahminical culture. Nor is there a kṣatriya government. Instead, the government is a democracy in which any śūdra can be voted into taking up the governmental reigns and capture the power to rule. Because of the poisonous effects of Kali-yuga, the śāstra (SB 12.2.13) says, dasyu-prāyeṣu rājasu: the government will adopt the policies of dasyus, or plunderers.
In Bhagavad-gītā it is clearly stated that there are many types of yajña performances recommended in the Vedic literatures, but actually all of them are meant for satisfying the Supreme Lord. Yajña means Viṣṇu. In the Third Chapter of Bhagavad-gītā it is clearly stated that one should work only for satisfying Yajña, or Viṣṇu. The perfectional form of human civilization, known as varṇāśrama-dharma, is specifically meant for satisfying Viṣṇu. Therefore, Kṛṣṇa says, "I am the enjoyer of all sacrifices because I am the supreme master." However, less intelligent persons, without knowing this fact, worship demigods for temporary benefit. Therefore they fall down to material existence and do not achieve the desired goal of life. If, however, anyone has any material desire to be fulfilled, he had better pray for it to the Supreme Lord (although that is not pure devotion), and he will thus achieve the desired result.
The difference between a devotee and a nondevotee, or asura, is that a devotee knows that Lord Viṣṇu is the Supreme Personality of Godhead and that everyone derives power from Him. Without worshiping the demigods for particular powers, a devotee worships Lord Viṣṇu, knowing that if he desires a particular power he can get that power while acting as Lord Viṣṇu's devotee. Therefore in the śāstra (SB 2.3.10) it is recommended:
- akāmaḥ sarva-kāmo vā
- mokṣa-kāma udāra-dhīḥ
- tīvreṇa bhakti-yogena
- yajeta puruṣaṁ param
"A person who has broader intelligence, whether he be full of material desires, free from material desires, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead." Even if a person has material desires, instead of worshiping the demigods he should pray to the Supreme Lord so that his connection with the Supreme Lord will be established and he will be saved from becoming a demon or a nondevotee.
The Vedic injunction is asato mā jyotir gama: everyone should give up the platform of temporary existence and approach the eternal platform. The soul is eternal, and topics concerning the eternal soul are actually knowledge. Elsewhere it is said, apaśyatām ātma-tattvaṁ gṛheṣu gṛha-medhinām: (SB 2.1.2) those who are attached to the bodily conception of life and who thus stick to life as a gṛhastha, or householder, on the platform of material sense enjoyment, cannot see the welfare of the eternal soul. Prahlāda Mahārāja confirmed this by saying that if one wants success in life, he should immediately understand from the right sources what his self-interest is and how he should mold his life in spiritual consciousness. One should understand himself to be part and parcel of Kṛṣṇa and thus completely take shelter of His lotus feet for guaranteed spiritual success. Everyone in the material world is in the bodily conception, struggling hard for existence, life after life. Prahlāda Mahārāja therefore recommended that to stop this material condition of repeated birth and death, one should go to the forest (vana).
In the varṇāśrama system, one first becomes a brahmacārī, then a gṛhastha, a vānaprastha and finally a sannyāsī. Going to the forest means accepting vānaprastha life, which is between gṛhastha life and sannyāsa. As confirmed in the Viṣṇu Purāṇa (3.8.9), varṇāśramācāravatā puruṣeṇa paraḥ pumān viṣṇur ārādhyate: (CC Madhya 8.58) by accepting the institution of varṇa and āśrama, one can very easily elevate himself to the platform of worshiping Viṣṇu, the Supreme Personality of Godhead. Otherwise, if one remains in the bodily conception, one must rot within this material world, and his life will be a failure. Society must have divisions of brāhmaṇa, kṣatriya, vaiśya and śūdra, and for spiritual advancement one must gradually develop as a brahmacārī, gṛhastha, vānaprastha and sannyāsī. Prahlāda Mahārāja recommended that his father accept vānaprastha life because as a gṛhastha he was becoming increasingly demoniac due to bodily attachment. Prahlāda recommended to his father that accepting vānaprastha life would be better than going deeper and deeper into gṛham andha-kūpam, the blind well of life as a gṛhastha. In our Kṛṣṇa consciousness movement we therefore invite all the elderly persons of the world to come to Vṛndāvana and stay there in retired life, making advancement in spiritual consciousness, Kṛṣṇa consciousness.
Because Kṛṣṇa is the ultimate form of the Lord (kṛṣṇas tu bhagavān svayam (SB 1.3.28)), it is best to hear about Lord Kṛṣṇa's name, form and pastimes from a realized devotee who is particularly attracted by the form of Lord Kṛṣṇa. In Śrīmad-Bhāgavatam, great devotees like Śukadeva Gosvāmī have specifically described Lord Kṛṣṇa's holy name, form and qualities. Unless one hears about the holy name, form and qualities of the Lord, one cannot clearly understand the other processes of devotional service. Therefore Śrī Caitanya Mahāprabhu recommends that one chant the holy name of Kṛṣṇa. paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam. If one is fortunate enough to hear from the mouth of realized devotees, he is very easily successful on the path of devotional service. Therefore hearing of the holy name, form and qualities of the Lord is essential.
(2) Kīrtanam. The hearing of the holy name has been described above. Now let us try to understand the chanting of the holy name, which is the second item in the consecutive order. It is recommended that such chanting be performed very loudly. In Śrīmad-Bhāgavatam, Nārada Muni says that without shame he began traveling all over the world, chanting the holy name of the Lord. Similarly, Śrī Caitanya Mahāprabhu has advised:
- tṛṇād api sunīcena
- taror api sahiṣṇunā
- amāninā mānadena
- kīrtanīyaḥ sadā hariḥ
- (CC Adi 17.31)
A devotee can very peacefully chant the holy name of the Lord by behaving more humbly than the grass, being tolerant like a tree and offering respects to everyone, without expecting honor from anyone else. Such qualifications make it easier to chant the holy name of the Lord. The process of transcendental chanting can be easily performed by anyone.
An aristocratic birth, an advanced education, beautiful bodily features, wealth and similar results of pious activities are all unnecessary for advancement in spiritual life, for one can very easily advance simply by chanting the holy name. It is understood from the authoritative source of Vedic literature that especially in this age, Kali-yuga, people are generally short-living, extremely bad in their habits, and inclined to accept methods of devotional service that are not bona fide. Moreover, they are always disturbed by material conditions, and they are mostly unfortunate. Under the circumstances, the performance of other processes, such as yajña, dāna, tapaḥ and kriyā—sacrifices, charity and so on—are not at all possible. Therefore it is recommended:
- harer nāma harer nāma
- harer nāmaiva kevalam
- kalau nāsty eva nāsty eva
- nāsty eva gatir anyathā
- (CC Adi 17.21)
"In this age of quarrel and hypocrisy the only means of deliverance is chanting of the holy name of the Lord. There is no other way. There is no other way. There is no other way." Simply by chanting the holy name of the Lord, one advances perfectly in spiritual life. This is the best process for success in life. In other ages, the chanting of the holy name is equally powerful, but especially in this age, Kali-yuga, it is most powerful. Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet: (SB 12.3.51) simply by chanting the holy name of Kṛṣṇa, one is liberated and returns home, back to Godhead. Therefore, even if one is able to perform other processes of devotional service, one must adopt the chanting of the holy name as the principal method of advancing in spiritual life. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ: (SB 11.5.32) those who are very sharp in their intelligence should adopt this process of chanting the holy names of the Lord. One should not, however, manufacture different types of chanting. One should adhere seriously to the chanting of the holy name as recommended in the scriptures: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
One should therefore be very careful not to commit offenses at the lotus feet of the Lord's holy name. The offenses are described as follows: (a) to blaspheme a devotee, especially a devotee engaged in broadcasting the glories of the holy name, (b) to consider the name of Lord Śiva or any other demigod to be equally as powerful as the holy name of the Supreme Personality of Godhead (no one is equal to the Supreme Personality of Godhead, nor is anyone superior to Him), (c) to disobey the instructions of the spiritual master, (d) to blaspheme the Vedic literatures and literatures compiled in pursuance of the Vedic literatures, (e) to comment that the glories of the holy name of the Lord are exaggerated, (f) to interpret the holy name in a deviant way, (g) to commit sinful activities on the strength of chanting the holy name, (h) to compare the chanting of the holy name to pious activities, (i) to instruct the glories of the holy name to a person who has no understanding of the chanting of the holy name, (j) not to awaken in transcendental attachment for the chanting of the holy name, even after hearing all these scriptural injunctions.
There is no way to atone for any of these offenses. It is therefore recommended that an offender at the feet of the holy name continue to chant the holy name twenty-four hours a day. Constant chanting of the holy name will make one free of offenses, and then he will gradually be elevated to the transcendental platform on which he can chant the pure holy name and thus become a lover of the Supreme Personality of Godhead.
It is recommended that even if one commits offenses, one should continue chanting the holy name. In other words, the chanting of the holy name makes one offenseless. In the book Nāma-kaumudī it is recommended that if one is an offender at the lotus feet of a Vaiṣṇava, he should submit to that Vaiṣṇava and be excused; similarly, if one is an offender in chanting the holy name, he should submit to the holy name and thus be freed from his offenses. In this connection there is the following statement, spoken by Dakṣa to Lord Śiva: "I did not know the glories of your personality, and therefore I committed an offense at your lotus feet in the open assembly. You are so kind, however, that you did not accept my offense. Instead, when I was falling down because of accusing you, you saved me by your merciful glance. You are most great. Kindly excuse me and be satisfied with your own exalted qualities."
One should be very humble and meek to offer one's desires and chant prayers composed in glorification of the holy name, such as ayi mukta-kulair upāsya mānam and nivṛtta-tarṣair upagīyamānād (SB 10.1.4). One should chant such prayers to become free from offenses at the lotus feet of the holy name.
(3) Smaraṇam. After one regularly performs the processes of hearing and chanting and after the core of one's heart is cleansed, smaraṇam, remembering, is recommended. In Śrīmad-Bhāgavatam (2.1.11) Śukadeva Gosvāmī tells King Parīkṣit:
- etan nirvidyamānānām
- icchatām akuto-bhayam
- yogināṁ nṛpa nirṇītaṁ
- harer nāmānukīrtanam
"O King, for great yogīs who have completely renounced all material connections, for those who desire all material enjoyment and for those who are self-satisfied by dint of transcendental knowledge, constant chanting of the holy name of the Lord is recommended." According to different relationships with the Supreme Personality of Godhead, there are varieties of nāmānukīrtanam, chanting of the holy name, and thus according to different relationships and mellows there are five kinds of remembering. These are as follows: (a) conducting research into the worship of a particular form of the Lord, (b) concentrating the mind on one subject and withdrawing the mind's activities of thinking, feeling and willing from all other subjects, (c) concentrating upon a particular form of the Lord (this is called meditation), (d) concentrating one's mind continuously on the form of the Lord (this is called dhruvānusmṛti, or perfect meditation), and (e) awakening a likening for concentration upon a particular form (this is called samādhi, or trance). Mental concentration upon particular pastimes of the Lord in particular circumstances is also called remembrance. Therefore samādhi, trance, can be possible in five different ways in terms of one's relationship. Specifically, the trance of devotees on the stage of neutrality is called mental concentration.
(5) Arcanam. After pāda-sevanam comes the process of arcanam, worship of the Deity. If one is interested in the process of arcanam, one must positively take shelter of a bona fide spiritual master and learn the process from him. There are many books for arcana, especially Nārada Pañcarātra. In this age, the pañcarātra system is particularly recommended for arcana, Deity worship. There are two systems of arcana—the bhāgavata system and pāñcarātrikī system. In the Śrīmad-Bhāgavatam there is no recommendation of pāñcarātrikī worship because in this Kali-yuga, even without Deity worship, everything can be perfectly performed simply through hearing, chanting, remembering and worship of the lotus feet of the Lord. Rūpa Gosvāmī states:
- śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane
- prahlādaḥ smaraṇe tad-aṅghri-bhajane lakṣmīḥ pṛthuḥ pūjane
- akrūras tv abhivandane kapi-patir dāsye 'tha sakhye 'rjunaḥ
- sarvasvātma-nivedane balir abhūt kṛṣṇāptir eṣāṁ param
"Parīkṣit Mahārāja attained salvation simply by hearing, and Śukadeva Gosvāmī attained salvation simply by chanting. Prahlāda Mahārāja attained salvation by remembering the Lord. The goddess of fortune, Lakṣmīdevī, attained perfection by worshiping the Lord's lotus feet. Pṛthu Mahārāja attained salvation by worshiping the Deity of the Lord. Akrūra attained salvation by offering prayers, Hanumān by rendering service, Arjuna by establishing friendship with the Lord, and Bali Mahārāja by offering everything to the service of the Lord." All these great devotees served the Lord according to a particular process, but every one of them attained salvation and became eligible to return home, back to Godhead. This is explained in Śrīmad-Bhāgavatam.
It is therefore recommended that initiated devotees follow the principles of Nārada Pañcarātra by worshiping the Deity in the temple. Especially for householder devotees who are opulent in material possessions, the path of Deity worship is strongly recommended. An opulent householder devotee who does not engage his hard-earned money in the service of the Lord is called a miser. One should not engage paid brāhmaṇas to worship the Deity. If one does not personally worship the Deity but engages paid servants instead, he is considered lazy, and his worship of the Deity is called artificial. An opulent householder can collect luxurious paraphernalia for Deity worship, and consequently for householder devotees the worship of the Deity is compulsory. In our Kṛṣṇa consciousness movement there are brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs, but the Deity worship in the temple should be performed especially by the householders. The brahmacārīs can go with the sannyāsīs to preach, and the vānaprasthas should prepare themselves for the next status of renounced life, sannyāsa. Gṛhastha devotees, however, are generally engaged in material activities, and therefore if they do not take to Deity worship, their falling down is positively assured. Deity worship means following the rules and regulations precisely. That will keep one steady in devotional service. Generally householders have children, and then the wives of the householders should be engaged in caring for the children, just as women acting as teachers care for the children in a nursery school.
In the process of worshiping the Deity it is sometimes enjoined that one worship the Deity within the mind. In the Padma Purāṇa, Uttara-khaṇḍa, it is said, "All persons can generally worship within the mind." The Gautamīya Tantra states, "For a sannyāsī who has no home, worship of the Deity within the mind is recommended." In the Nārada Pañcarātra it is stated by Lord Nārāyaṇa that worship of the Deity within the mind is called mānasa-pūjā, One can become free from the four miseries by this method. Sometimes worship from the mind can be independently executed. According to the instruction of Avirhotra Muni, one of the nava-yogendras, as mentioned in Śrīmad-Bhāgavatam, one may worship the Deity by chanting all the mantras. Eight kinds of Deities are mentioned in the śāstra, and the mental Deity is one of them. In this regard, the following description is given in the Brahma-vaivarta Purāṇa.
Of the different processes recommended for disentanglement from material life, the one personally explained and accepted by the Supreme Personality of Godhead should be considered all-perfect. That process is the performance of duties by which love for the Supreme Lord develops.
Among the linking processes that elevate one from bondage to material contamination, the one recommended by the Supreme Personality of Godhead should be accepted as the best. That process is clearly explained in Bhagavad-gītā, where the Lord says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "Abandon all varieties of religion and just surrender unto Me." This process is the best because the Lord assures, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ: "I shall deliver you from all sinful reaction. Do not fear." There is no need to be worried, for the Lord Himself assures that He will care for His devotee and save him from the reactions of sinful activities. Material bondage is a result of sinful activity. Therefore, since the Lord assures that He will dissipate the results of fruitive material activities, there is no need to be worried. This process of understanding one's position as a spirit soul and then engaging oneself in devotional service is therefore the best. The entire Vedic program is based on this principle, and one can understand it as recommended in the Vedas:
A disciple should serve the spiritual master as a menial servant, and whatever he has in his possession should be dedicated to the spiritual master. prāṇair arthair dhiyā vācā. Everyone has his life, his wealth, his intelligence and his words, and all of them should be offered to the Supreme Personality of Godhead through the via medium of the spiritual master. Everything should be offered to the spiritual master as a matter of duty, but the offering should be made to the spiritual master with heart and soul, not artificially to gain material prestige. This offering is called arpaṇa. Moreover, one should live among devotees, saintly persons, to learn the etiquette and proper behavior of devotional service. Śrīla Viśvanātha Cakravartī Ṭhākura remarks in this connection that whatever is offered to the spiritual master should be offered with love and affection, not for material adoration. Similarly, it is recommended that one associate with devotees, but there must be some discrimination. Actually, a sādhu, a saintly person, must be saintly in his behavior (sādhavaḥ sad-ācārāḥ). Unless one adheres to the standard behavior, one's position as a sādhu, a saintly person, is not complete. Therefore a Vaiṣṇava, a sādhu, must completely adhere to the standard of behavior. Śrīla Viśvanātha Cakravartī Ṭhākura says that a Vaiṣṇava, a person initiated into the Vaiṣṇava cult, should be offered the respect befitting a Vaiṣṇava, which means that he should be offered service and prayers. However, one should not associate with him if he is not a fit person with whom to associate.
The four principles of advancement in spiritual life-dharma, artha, kāma and mokṣa—all depend on the disposition of the Supreme Personality of Godhead. Therefore, my dear friends, follow in the footsteps of devotees. Without desire, fully depend upon the disposition of the Supreme Lord and worship Him, the Supersoul, in devotional service.
These are words of intelligence. Everyone should know that in every stage of life we are dependent upon the Supreme Personality of Godhead. Therefore the dharma, religion, which we accept should be that which is recommended by Prahlāda Mahārāja-bhāgavata-dharma. This is the instruction of Kṛṣṇa: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). To take shelter of the lotus feet of Kṛṣṇa means to act according to the rules and regulations of bhāgavata-dharma, devotional service. As far as economic development is concerned, we should discharge our occupational duties but fully depend on the lotus feet of the Lord for the results.
In bhakti-yoga it is recommended that a devotee follow nine principles; śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanam. vandanaṁ dāsyaṁ sakhyam ātma-nivedanam (SB 7.5.23). This service of glorifying the Lord by hearing, chanting and so on is not, of course, meant for the benefit of the Lord; this devotional service is recommended for the benefit of the devotee. The Lord is always glorious, whether the devotee glorifies Him or not, but if the devotee engages in glorifying the Lord, the devotee himself automatically becomes glorious. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam (CC Antya 20.12). By glorifying the Lord constantly, the living entity becomes purified in the core of his heart, and thus he can understand that he does not belong to the material world but is a spirit soul whose actual activity is to advance in Kṛṣṇa consciousness so that he may become free from the material clutches. Thus the blazing fire of material existence is immediately extinguished (bhava-mahā-dāvāgni-nirvāpaṇam).
Mauna, for example, does not mean that one should just stop speaking. The tongue is meant for speaking, although sometimes, to make a big show, a person remains silent. There are many who observe silence some day in a week. Vaiṣṇavas, however, do not observe such silence. Silence means not speaking foolishly. Speakers at assemblies, conferences and meetings generally speak foolishly like toads. This is described by Śrīla Rūpa Gosvāmī as vāco vegam. One who wants to say something can show himself to be a big orator, but rather than go on speaking nonsense, better to remain silent. This method of silence, therefore, is recommended for persons very attached to speaking nonsense. One who is not a devotee must speak nonsensically because he does not have the power to speak about the glories of Kṛṣṇa. Thus whatever he says is influenced by the illusory energy and is compared to the croaking of a frog. One who speaks about the glories of the Lord, however, has no need to be silent. Caitanya Mahāprabhu recommends, kīrtanīyaḥ sadā hariḥ: (CC Adi 17.31) one should go on chanting the glories of the Lord twenty-four hours a day. There is no question of becoming mauna, or silent.
The ten processes for liberation or improvement on the path of liberation are not meant for the devotees. Kevalayā bhaktyā: if one simply engages in devotional service to the Lord, all ten methods of liberation are automatically observed. Prahlāda Mahārāja's proposal is that such processes may be recommended for the ajitendriya, those who cannot conquer their senses. Devotees, however, have already conquered their senses. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam: (CC Madhya 19.170) a devotee is already freed from material contamination.
They both took birth again in human society as Śiśupāla and Dantavakra and continued in the same enmity toward the Lord. It is they who merged into the body of the Lord in your presence.
Vairānubandhena. Acting like the Lord's enemy is also beneficial for the living entity. Kāmād dveṣād bhayāt snehād. Whether in lusty desire, anger, fear or envy of the Lord, somehow or other, as recommended by Śrīla Rūpa Gosvāmī (tasmāt kenāpy upāyena (SB 7.1.32)), one should become attached to the Supreme Personality of Godhead and ultimately achieve the goal of returning home, back to Godhead. What, then, is to be said of one who is related to the Supreme Personality of Godhead as a servant, friend, father, mother or conjugal lover?
Nārada Muni also described that the symptom of a brāhmaṇa is controlled senses, the symptoms of a kṣatriya are power and fame, the symptom of a vaiśya is service to the brāhmaṇas and kṣatriyas, and the symptom of a śūdra is service to the three higher classes. The qualification for a woman is to be a very faithful and chaste wife. In this way, Nārada Muni described the characteristics of higher and lower grades of people and recommended that one follow the principles of his caste or his hereditary occupation. One cannot suddenly give up a profession to which he is accustomed, and therefore it is recommended that one gradually be awakened. The symptoms of brāhmaṇas, kṣatriyas, vaiśyas, and śūdras are very important, and therefore one should be designated only by these symptoms, and not by birth. Designation by birth is strictly forbidden by Nārada Muni and all great personalities.
In order that human beings be distinct from the animals, the great saint Nārada recommends that every human being be educated in terms of the above-mentioned thirty qualifications. Nowadays there is propaganda everywhere, all over the world, for a secular state, a state interested only in mundane activities. But if the citizens of the state are not educated in the above-mentioned good qualities, how can there be happiness? For example, if the total populace is untruthful, how can the state be happy? Therefore, without consideration of one's belonging to a sectarian religion, whether Hindu, Muslim, Christian, Buddhist or any other sect, everyone should be taught to become truthful. Similarly, everyone should be taught to be merciful, and everyone should observe fasting on certain days of the month.
Everyone should bathe twice a day, cleanse his teeth and body externally, and cleanse his mind internally by remembering the holy name of the Lord. The Lord is one, whether one is Hindu, Muslim or Christian. Therefore, one should chant the holy name of the Lord, regardless of differences in linguistic pronunciation. Also, everyone should be taught to be very careful not to discharge semen unnecessarily. This is very important for all human beings. If semen is not discharged unnecessarily, one becomes extremely strong in memory, determination, activity and the vitality of one's bodily energy. Everyone should also be taught to be simple in thought and feeling and satisfied in body and mind. These are the general qualifications of a human being. There is no question of a secular state or an ecclesiastical state. Unless one is educated in the above-mentioned thirty qualities, there cannot be any peace. Ultimately it is recommended:
- śravaṇaṁ kīrtanaṁ cāsya
- smaraṇaṁ mahatāṁ gateḥ
- sevejyāvanatir dāsyaṁ
- sakhyam ātma-samarpaṇam
Everyone should become a devotee of the Lord, because by becoming a devotee of the Lord one automatically acquires the other qualities.
- yasyāsti bhaktir bhagavaty akiñcanā
- sarvair guṇais tatra samāsate surāḥ
- harāv abhaktasya kuto mahad-guṇā
- manorathenāsati dhāvato bahiḥ
"In one who has unflinching devotional service to Kṛṣṇa, all the good qualities of Kṛṣṇa and the demigods are consistently manifest. However, he who has no devotion to the Supreme Personality of Godhead has no good qualifications because he is engaged by mental concoction in material existence, which is the external feature of the Lord." (SB 5.18.12) Our Kṛṣṇa consciousness movement, therefore, is all-embracing. Human civilization should take it very seriously and practice its principles for the peace of the world.
Offering obeisances to the higher sections of society (the brāhmaṇas, kṣatriyas and vaiśyas), being always very clean, being free from duplicity, serving one's master, performing sacrifices without uttering mantras, not stealing, always speaking the truth and giving all protection to the cows and brāhmaṇas—these are the symptoms of the śūdra.
It is everyone's experience that workers or servants are generally accustomed to stealing. A first-class servant is one who does not steal. Here it is recommended that a first-class śūdra must remain very clean, must not steal or speak lies, and must always render service to his master. A śūdra may attend sacrifices and Vedic ritualistic ceremonies along with his master, but he should not utter the mantras, for these may be uttered only by the members of the higher sections of society. Unless one is completely pure and has been raised to the standard of a brāhmaṇa, kṣatriya or vaiśya—in other words, unless one is dvija, twice-born—the chanting of mantras will not be fruitful.
According to the injunction of Yājñavalkya, an authority on religious principles, āśuddheḥ sampratikṣyo hi mahāpātaka-dūṣitaḥ. One is considered contaminated by the reactions of great sinful activities when one has not been purified according to the methods of the daśa-vidhā-saṁskāra. In Bhagavad-gītā, however, the Lord says, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ: (BG 7.15) "Those miscreants who do not surrender unto Me are the lowest of mankind." The word narādhama means "nondevotee." Śrī Caitanya Mahāprabhu also said, yei bhaje sei baḍa, abhakta-hīna (CC Antya 4.67), chāra. Anyone who is a devotee is sinless. One who is not a devotee, however, is the most fallen and condemned. It is recommended, therefore, that a chaste wife not associate with a fallen husband. A fallen husband is one who is addicted to the four principles of sinful activity—namely illicit sex, meat-eating, gambling and intoxication. Specifically, if one is not a soul surrendered to the Supreme Personality of Godhead, he is understood to be contaminated. Thus a chaste woman is advised not to agree to serve such a husband. It is not that a chaste woman should be like a slave while her husband is narādhama, the lowest of men. Although the duties of a woman are different from those of a man, a chaste woman is not meant to serve a fallen husband. If her husband is fallen, it is recommended that she give up his association. Giving up the association of her husband does not mean, however, that a woman should marry again and thus indulge in prostitution. If a chaste woman unfortunately marries a husband who is fallen, she should live separately from him. Similarly, a husband can separate himself from a woman who is not chaste according to the description of the śāstra. The conclusion is that a husband should be a pure Vaiṣṇava and that a woman should be a chaste wife with all the symptoms described in this regard. Then both of them will be happy and make spiritual progress in Kṛṣṇa consciousness.
Carrying pure kuśa grass in his hand, the brahmacārī should dress regularly with a belt of straw and with deerskin garments. He should wear matted hair, carry a rod and waterpot and be decorated with a sacred thread, as recommended in the śāstras.
As stated by Prahlāda Mahārāja, yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45). Man and woman both seek sexual enjoyment, and when they are united by the ritualistic ceremony of marriage, they are happy for some time, but finally there is dissension, and thus there are so many cases of separation and divorce. Although every man and woman is actually eager to enjoy life through sexual unity, the result is disunity and distress. Marriage is recommended to give men and women a concession for restricted sex life, which is also recommended in Bhagavad-gītā by the Supreme Personality of Godhead. Dharmāviruddho bhūteṣu kāmo 'smi: sex life not against the principles of religion is Kṛṣṇa. Every living entity is always eager to enjoy sex life because materialistic life consists of eating, sleeping, sex and fear. In animal life, eating, sleeping, sexual enjoyment and fear cannot be regulated, but for human society the plan is that although men, like animals, must be allowed to eat, sleep, enjoy sex and take protection from fear, they must be regulated. The Vedic plan for eating recommends that one take yajña-śiṣṭa, or prasāda, food offered to Kṛṣṇa. Yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ: "The devotees of the Lord are released from all kinds of sins because they eat food that is offered first for sacrifice." (BG 3.13)
Those in human society who are intelligent should give up the original cause of lamentation, illusion, fear, anger, attachment, poverty and unnecessary labor. The original cause of all of these is the desire for unnecessary prestige and money.
Here is the difference between Vedic civilization and the modern demoniac civilization. Vedic civilization concerned itself with how to achieve self-realization, and for this purpose one was recommended to have a small income to maintain body and soul together. The society was divided into brāhmaṇas, kṣatriyas, vaiśyas and śūdras, and the members of this society would limit their endeavors to meeting their minimum demands. The brāhmaṇas, in particular, would have no material desires. Because the kṣatriyas had to rule the people, it was necessary for them to have money and prestige. But the vaiśyas were satisfied with agricultural produce and milk from the cow, and if by chance there were excess, trade was allowed. The śūdras were also happy, for they would get food and shelter from the three higher classes. In the demoniac civilization of the present day, however, there is no question of brāhmaṇas or kṣatriyas; there are only so-called workers and a flourishing mercantile class who have no goal in life.
According to Vedic civilization, the ultimate perfection of life is to take sannyāsa, but at the present moment people do not know why sannyāsa is accepted. Because of misunderstanding, they think that one accepts sannyāsa to escape social responsibilities. But one does not accept sannyāsa to escape from responsibility to society. Generally one accepts sannyāsa at the fourth stage of spiritual life. One begins as a brahmacārī then becomes a gṛhastha, a vānaprastha and finally a sannyāsī to take advantage of the duration of one's life by engaging oneself fully in self-realization. Sannyāsa does not mean begging from door to door to accumulate money for sense gratification. However, because in Kali-yuga people are more or less prone to sense gratification, immature sannyāsa is not recommended.
Śrīla Rūpa Gosvāmī writes in his Nectar of Instruction:
- atyāhāraḥ prayāsaś ca
- prajalpo niyamāgrahaḥ
- jana-saṅgaś ca laulyaṁ ca
- ṣaḍbhir bhaktir vinaśyati
- (NOI 2)
"One's devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required; (2) overendeavoring for mundane things that are very difficult to obtain; (3) talking unnecessarily about mundane subject matters; (4) practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically; (5) associating with worldly-minded persons who are not interested in Kṛṣṇa consciousness; and (6) being greedy for mundane achievements." A sannyāsī should have an institution meant to preach Kṛṣṇa consciousness; he need not accumulate money for himself. We recommend that as soon as money accumulates in our Kṛṣṇa consciousness movement, fifty per cent of it should be invested in printing books, and fifty per cent for expenditures, especially in establishing centers all over the world. The managers of the Kṛṣṇa consciousness movement should be extremely cautious in regard to this point. Otherwise money will be the cause of lamentation, illusion, fear, anger, material attachment, material poverty, and unnecessary hard work.
Yajñas were previously performed with offerings of oblations of ghee and food grains, but in this age, of course, this is no longer possible, for the production of ghee and food grains has diminished because of the sinful life of human society. However, people should take to Kṛṣṇa consciousness and chant the Hare Kṛṣṇa mantra, as recommended in the śāstras (yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ (SB 11.5.32)). If people throughout the world take to the Kṛṣṇa consciousness movement and chant the easy sound vibration of the transcendental name and fame of the Supreme Personality of Godhead, there will be no scarcity of rainfall; consequently food grains, fruits and flowers will be properly produced, and all the necessities of life will be easily obtained. Gṛhasthas, or householders, should take the responsibility for organizing such natural production. It is therefore said, tasyaiva hetoḥ prayateta kovidaḥ. An intelligent person should try to spread Kṛṣṇa consciousness through the chanting of the holy name of the Lord, and all the necessities of life will automatically follow.
As mentioned in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: there must be four divisions of human society according to the work and qualities of men. Men with the lowest qualities cannot do any work that requires higher intelligence. However, although such a division of men must exist according to their quality and work, it is suggested herewith that everyone must have the necessities of life. The communists of the present day are in favor of supplying the necessities of life to everyone, but they consider only the human beings and not the lower animals. The Bhāgavatam's principles are so broad, however, that it recommends that the necessities of life be supplied to everyone, man or animal, regardless of good or bad qualities.
As stated in Bhagavad-gītā (3.9), yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ: all fruitive activities should be performed for sacrifice, which should be directed toward pleasing Kṛṣṇa. As stated elsewhere in Bhagavad-gītā (5.29), bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: He is the Supreme Lord and enjoyer of everything. However, although sacrifice may be offered to please Kṛṣṇa, He is more pleased when grains and ghee, instead of being offered in the fire, are prepared as prasāda and distributed, first to the brāhmaṇas and then to others. This system pleases Kṛṣṇa more than anything else. Furthermore, at the present time there is very little chance to offer sacrifices by pouring oblations of food grains and ghee into the fire. Especially in India, there is practically no ghee; for everything that should be done with ghee, people use a certain type of oil preparation. Oil, however, is never recommended for offering in a sacrificial fire.
The Vedas recommend many ritualistic ceremonies to be performed with one's wife, on the birthdays of one's children, or during funeral ceremonies, and there are also personal reformatory methods like initiation. These must be observed according to time and circumstances and the directions of the śāstra. Bhagavad-gītā strongly recommends, jñātvā śāstra-vidhānoktam: everything must be performed as indicated in the śāstras. For Kali-yuga, the śāstras enjoin that saṅkīrtana-yajña be performed always: kīrtanīyaḥ sadā hariḥ (CC Adi 17.31). All the ritualistic ceremonies recommended in the śāstras must be preceded and followed by saṅkīrtana. This is the recommendation of Śrīla Jīva Gosvāmī.
There are many atheists who oppose the worship of the Deity of the Supreme Personality of Godhead in the temple. In this verse, however, it is authoritatively stated that any place where the Deity is worshiped is transcendental; it does not belong to the material world. It is also said that the forest is in the mode of goodness, and therefore those who want to cultivate spiritual life are advised to go to the forest (vanaṁ gato yad dharim āśrayeta (SB 7.5.5)). But one should not go to the forest simply to live like a monkey. Monkeys and other ferocious animals also live in the forest, but a person who goes to the forest for spiritual culture must accept the lotus feet of the Supreme Personality of Godhead as shelter (vanaṁ gato yad dharim āśrayeta). One should not be satisfied simply to go to the forest; one must take shelter of the lotus feet of the Supreme Personality of Godhead. In this age, therefore, since it is impossible to go to the forest for spiritual culture, one is recommended to live in the temple community as a devotee, regularly worship the Deity, follow the regulative principles and thus make the place like Vaikuṇṭha. The forest may be in goodness, the cities and villages in passion, and the brothels, hotels and restaurants in ignorance, but when one lives in the temple community he lives in Vaikuṇṭha. Therefore it is said here, śreyasāṁ padam: it is the best, most auspicious place.
The Kṛṣṇa consciousness movement is giving the population of the entire world a chance to take advantage of Kṛṣṇa consciousness through the ISKCON centers, where one may perform Deity worship and chant the Hare Kṛṣṇa mahā-mantra and in this way obtain results with effectiveness increased a thousand times. This constitutes the best welfare activity for human society. This was Śrī Caitanya Mahāprabhu's mission as it was predicted by Him in the Caitanya-bhāgavata (CB Antya-khaṇḍa 4.126):
- pṛthivīte āche yata nagarādi-grāma
- sarvatra pracāra haibe mora nāma
Śrī Caitanya Mahāprabhu wanted the Hare Kṛṣṇa movement, with installed Deities, to spread to every village and town in the world, so that everyone in the world might take advantage of this movement and become all-auspicious in spiritual life. Without spiritual life, nothing is auspicious. Moghāśā mogha-karmāṇo mogha jñānā vicetasaḥ (BG 9.12). No one can become successful in fruitive activities or speculative knowledge without being Kṛṣṇa conscious. As recommended in the śāstras, everyone should be very eagerly interested in taking part in the Kṛṣṇa consciousness movement and understanding the value of spiritual life.
In Bhagavad-gītā (10.8) the Lord says:
- ahaṁ sarvasya prabhavo
- mattaḥ sarvaṁ pravartate
- iti matvā bhajante māṁ
- budhā bhāva-samanvitāḥ
"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts." People are very much anxious to give service to other living entities, especially to the poor, but although they have manufactured many ways to give such help, actually they are expert in killing the poor living entities. This sort of service or mercy is not recommended in the Vedic wisdom. As stated in a previous verse, it has been decided (niruktam) by expert saintly persons that Kṛṣṇa is the root of everything and that worshiping Kṛṣṇa is worshiping everyone, just as supplying water to the root of a tree means satisfying all of its branches and twigs.
In Satya-yuga, every person was spiritually advanced, and there was no envy between great personalities. Gradually, however, because of material contamination with the advance of the ages, disrespectful dealings appeared even among brāhmaṇas and Vaiṣṇavas. Actually, an advanced Vaiṣṇava is to be respected more than Viṣṇu. As stated in the Padma Purāṇa, ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param: of all kinds of worship, worship of Lord Viṣṇu is the best. Tasmāt parataraṁ devi tadīyānāṁ samarcanam: and recommended more than worship of Viṣṇu is worship of the Vaiṣṇava.
A prākṛta devotee, or neophyte devotee, is still on the material platform. He certainly engages in worshiping the Deity, but he cannot appreciate the activities of a pure devotee. It has actually been seen that even an authorized devotee who is engaged in the service of the Lord by preaching the mission of Kṛṣṇa consciousness is sometimes criticized by neophyte devotees. Such neophytes are described by Viśvanātha Cakravartī Ṭhākura: sarva-prāṇi-sammānanāsamarthānām avajñā spardhādimatāṁ tu bhagavat-pratimaiva pātram ity āha. For those who cannot properly appreciate the activities of authorized devotees, Deity worship is the only way for spiritual advancement. In the Caitanya-caritāmṛta (CC Antya 7.11) it is clearly said, kṛṣṇa-śakti vinā nahe tāra pravartana: without being authorized by Kṛṣṇa, one cannot preach the holy name of the Lord throughout the entire world. Nevertheless, a devotee who does so is criticized by neophyte devotees, kaniṣṭha-adhikārīs, who are on the lower stages of devotional service. For them, Deity worship is strongly recommended.
In pure devotional service there is not even a pinch of jñāna or karma. Consequently, when Vaiṣṇavas distribute charity, they do not need to find a brāhmaṇa performing the activities of jñāna-kāṇḍa or karma-kāṇḍa. The best example in this regard is provided by Advaita Gosvāmī, who, after performing the śrāddha ceremony for his father, offered charity to Haridāsa Ṭhākura, although it was known to everyone that Haridāsa Ṭhākura was born in a Mohammedan family, not a brāhmaṇa family, and was not interested in the activities of jñāna-kāṇḍa or karma-kāṇḍa.
Charity, therefore, should be given to the first-class transcendentalist, the devotee, because the śāstras recommend:
- muktānām api siddhānāṁ
- nārāyaṇa-parāyaṇaḥ
- sudurlabhaḥ praśāntātmā
- koṭiṣv api mahā-mune
"O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nārāyaṇa, or Kṛṣṇa. Such devotees, who are fully peaceful, are extremely rare." (SB 6.14.5) A Vaiṣṇava is in a higher position than a jñānī, and therefore Advaita Ācārya selected Haridāsa Ṭhākura to be the person to accept His charity.
One should offer prasāda to the demigods, the saintly persons, one's forefathers, the people in general, one's family members, one's relatives and one's friends, seeing them all as devotees of the Supreme Personality of Godhead.
As mentioned above, it is recommended that everyone distribute prasāda, considering every living being a part and parcel of the Supreme Lord. Even in feeding the poor, one should distribute prasāda. In Kali-yuga there is a scarcity of food almost every year, and thus philanthropists spend lavishly to feed the poor. For this they invent the term daridra-nārāyaṇa-sevā. This is prohibited. One should distribute sumptuous prasāda, considering everyone a part of the Supreme Lord, but one should not juggle words to make a poor man Nārāyaṇa. Everyone is related to the Supreme Lord, but one should not mistakenly think that because one is related to the Supreme Personality of Godhead, he has become the Supreme Personality of Godhead, Nārāyaṇa. Such a Māyāvāda philosophy is extremely dangerous, especially for a devotee. Śrī Caitanya Mahāprabhu has therefore strictly forbidden us to associate with Māyāvādī philosophers. Māyāvādi-bhāṣya śunile haya sarva-nāśa: if one associates with the Māyāvāda philosophy, his devotional life is doomed.
Any religious principles opposed to the principle of surrendering to the lotus feet of the Supreme Personality of Godhead, Kṛṣṇa, are to be considered religious principles of irregularity or cheating, and one who is actually interested in religion must give them up. One should simply follow the instructions of Kṛṣṇa and surrender unto Him. To do this, of course, one needs very good intelligence, which may be awakened after many, many births through good association with devotees and the practice of Kṛṣṇa consciousness. Everything but the principle of religion recommended by Kṛṣṇa-sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66)—should be given up as irreligion.
The spiritual master should be considered to be directly the Supreme Lord because he gives transcendental knowledge for enlightenment. Consequently, for one who maintains the material conception that the spiritual master is an ordinary human being, everything is frustrated. His enlightenment and his Vedic studies and knowledge are like the bathing of an elephant.
It is recommended that one honor the spiritual master as being on an equal status with the Supreme Personality of Godhead. Sākṣād dharitvena samasta-śāstraiḥ. This is enjoined in every scripture. Ācāryaṁ māṁ vijānīyāt (SB 11.17.27). One should consider the ācārya to be as good as the Supreme Personality of Godhead. In spite of all these instructions, if one considers the spiritual master an ordinary human being, one is doomed. His study of the Vedas and his austerities and penances for enlightenment are all useless, like the bathing of an elephant.
One who desires to conquer the mind must leave the company of his family and live in a solitary place, free from contaminated association. To maintain the body and soul together, he should beg as much as he needs for the bare necessities of life.
This is the process for conquering the agitation of the mind. One is recommended to take leave of his family and live alone, maintaining body and soul together by begging alms and eating only as much as needed to keep himself alive. Without such a process, one cannot conquer lusty desires. Sannyāsa means accepting a life of begging, which makes one automatically very humble and meek and free from lusty desires.
My dear King, in a sacred and holy place of pilgrimage one should select a place in which to perform yoga. The place must be level and not too high or low. There one should sit very comfortably, being steady and equipoised, keeping his body straight, and thus begin chanting the Vedic praṇava.
Generally the chanting of oṁ is recommended because in the beginning one cannot understand the Personality of Godhead. As stated in Śrīmad-Bhāgavatam (1.2.11):
- vadanti tat tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān." Unless one is fully convinced of the Supreme Personality of Godhead, one has the tendency to become an impersonalist yogī searching for the Supreme Lord within the core of his heart (dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1)). Here the chanting of oṁkāra is recommended because in the beginning of transcendental realization, instead of chanting the Hare Kṛṣṇa mahā-mantra, one may chant oṁkāra (praṇava). There is no difference between the Hare Kṛṣṇa mahā-mantra and oṁkāra because both of them are sound representations of the Supreme Personality of Godhead. praṇavaḥ sarva-vedeṣu. In all Vedic literatures, the sound vibration oṁkāra is the beginning. Oṁ namo bhagavate vāsudevāya. The difference between chanting oṁkāra and chanting the Hare Kṛṣṇa mantra is that the Hare Kṛṣṇa mantra may be chanted without consideration of the place or the sitting arrangements recommended in Bhagavad-gītā (6.11):
- śucau deśe pratiṣṭhāpya
- sthiram āsanam ātmanaḥ
- nāty-ucchritaṁ nātinīcaṁ
- cailājina-kuśottaram
"To practice yoga, one should go to a secluded place and should lay kuśa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should neither be too high nor too low and should be situated in a sacred place."
Nirvāṇa means the cessation of all material desires. Sometimes desirelessness is understood to imply an end to the workings of the mind, but this is not possible. The living entity has senses, and if the senses stopped working, the living entity would no longer be a living entity; he would be exactly like stone or wood. This is not possible. Because he is living, he is nitya and cetana—eternally sentient. For those who are not very advanced, the practice of yoga is recommended in order to stop the mind from being agitated by material desires, but if one fixes his mind on the lotus feet of Kṛṣṇa, his mind naturally becomes peaceful very soon. This peace is described in Bhagavad-gītā (5.29):
- bhoktāraṁ yajña-tapasāṁ
- sarva-loka-maheśvaram
- suhṛdaṁ sarva-bhūtānāṁ
- jñātvā māṁ śāntim ṛcchati
If one can understand Kṛṣṇa as the supreme enjoyer, the supreme proprietor of everything, and the supreme friend of everyone, one is established in peace and is free from material agitation. However, for one who cannot understand the Supreme Personality of Godhead, the practice of yoga is recommended.
Even though situated in a material body, one who is fully aware of the paths known as pitṛ-yāna and deva-yāna, and who thus opens his eyes in terms of Vedic knowledge, is never bewildered in this material world.
Ācāryavān puruṣo veda: one who is guided by the bona fide spiritual master knows everything as stated in the Vedas, which set forth the standard of infallible knowledge. As recommended in Bhagavad-gītā, ācāryopāsanam: one must approach the ācārya for real knowledge. Tad-vijñānārthaṁ sa gurum evābhigacchet: (MU 1.2.12) one must approach the ācārya, for then one will receive perfect knowledge. When guided by the spiritual master, one attains the ultimate goal of life.
When a substance and its parts are separated, the acceptance of similarity between one and the other is called illusion. While dreaming, one creates a separation between the existences called wakefulness and sleep. It is in such a state of mind that the regulative principles of the scriptures, consisting of injunctions and prohibitions, are recommended.
| Page Title: | Recommend (SB cantos 5 - 7) |
| Compiler: | Visnu Murti |
| Created: | 02 of Dec, 2011 |
| Totals by Section: | BG=0, SB=100, CC=0, OB=0, Lec=0, Con=0, Let=0 |
| No. of Quotes: | 100 |