The Beauty of a Premi-Bhakta

Śrī Śrīmad

Gour Govinda Swami Mahārāja

The Beauty of a Premī-Bhakta

Contents

The Beauty of a Premī-Bhakta 1

The Perfect Brahmana 2How to Give Respect to a Brahmana 7Why Did Mahaprabhu Go to Gaya? 8Mahaprabhu Manifested Jvara-Lila 9The Lord Is Known as Sevaka-Vatsala 14Bound with the Rope of Love 16The Dust from the Lotus Feet of His Premi-Bhakta 18Advaita Acarya Offers Sraddha-Patra to Haridasa Thakura 20There Is No Discrimination in Krsna-Bhajana 21The Quality of Forgiveness 22Personalities Become Beautiful by Their Qualities 23The Six Characteristics of Bhakti 25Krsna’s Virtues Are Transferred to His Devotee 27By Developing Pure Bhakti All Good Qualities Arise 29How Can You Develop Bhakti? 30The Result of Sadhu-Sanga 30Namabhasa – The Most Dangerous Stage 31The Chief Symptom of a Sadhu 33

Questions & Answers 34

Śrī Śrīmad

Gour Govinda Swami Mahārāja


A lecture given on Śrīmad-Bhāgavatam 9.15.39-40 in Bhubaneswar on the 26th December, 1994.

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vayaà hi brähmaëäs tätakñamayärhaëatäà gatäù

yayä loka-gurur devaùpärameñöhyam agät padam

“My dear son, we are all brähmaëas and have become worshipable for the people in general because of our quality of forgiveness. It is because of this quality that Lord Brahmä, the supreme spiritual master of this universe, has achieved his post.”

kñamayä rocate lakñmérbrähmé sauré yathä prabhä

kñamiëäm äçu bhagaväàstuçyate harir éçvaraù

“The duty of a brähmaëa is to culture the quality of forgiveness, which is illuminating like the sun. The Supreme Personality of Godhead, Hari, is pleased with those who are forgiving.” (Çrémad-Bhägavatam 9.15.39-40)



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Different personalities become beautiful by possessing different qualities. Cäëakya Paëòita says that the cuckoo bird, although very black, is beautiful because of its sweet voice. Similarly, a woman becomes beautiful by her chastity and faithfulness to her husband, and an ugly person becomes beautiful when he becomes a learned scholar. In the same way, brähmaëas, kñatriyas, vaiçyas and çüdras become beautiful by their qualities. Brähmaëas are beautiful when they are forgiving, kñatriyas when they are heroic and never retreat from fighting, vaiçyas when they enrich cultural activities and protect cows, and çüdras when they are faithful in the discharge of duties pleasing to their masters. Thus everyone becomes beautiful by his special qualities. And the special quality of the brähmaëa, as described here, is forgiveness. (Çrémad-Bhägavatam 9.15.40 purport by Çréla AC Bhaktivedanta Swami Prabhupäda)

The Perfect Brahmana

The Båhad-äraëyaka Upaniñad, verse 4.4.21 states, “Tam eva dhéro vijïäya prajïäà kurvéta brähmaëaù – a wise person who knows the Supreme Lord, Parabrahma, through the process of devotion, is a brähmaëa.” One who knows bhagavata svarüpa perfectly well, who has prema-bhakti, is a brähmaëa. When a brähmaëa becomes a Vaiñëava then he is a perfect brähmaëa. A so-called brähmaëa with no Vaiñëava qualities is not a perfect brähmaëa. In the same Upaniñad, verse 3.8.10 it is stated:

yo vä etad akñaraà gärgy aviditväsmäl lokät praiti sa kåpanaù

“He is a miserly man who does not solve the problems of life as a human and who thus quits this world like the

The Beauty of a Premī-BhaktaThe Beauty of a Premī-Bhakta

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cats and dogs, without understanding the science of self-realization.”

atha ya etad akñaraà gärgi viditväsmäl lokät praiti sa brähmaëaù

“O daughter of Gargäcärya, he who leaves this world without learning about the infallible Supreme is a kåpaëa, or miser. O Gärgi, one who is acquainted with that infallible truth by which one transcends death is a brähmaëa.”

The opposite of a brähmaëa is kåpaëa. Prabhupäda quotes the following verse in his purport to the second chapter of the Çrémad Bhagavad-gétä:

kärpaëya-doñopahata-svabhävaùpåcchämi tväà dharma-sammüòha-cetäù

yac chreyaù syän niçcitaà brühi tan meçiñyas te ‘haà çädhi mäà tväà prapannam

Arjuna said, “Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.” (Bhagavad-gétä 2.7)

In the purport to this verse Prabhupäda quoted that verse from the Båhad-äraëyaka Upaniñad, “Yo vä etad akñaraà gärgy aviditväsmäl lokät praiti sa kåpaëaù – He is a miserly man who does not solve the problems of life as a human and who thus quits this world like the cats and dogs, without understanding the science of self-realization.” Arjuna said, “I am not brähmaëa, I am kåpaëa, kärpaëya-doñopahata-svabhävaù, I am


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afflicted with the defects of a kåpaëa, kärpaëya-doña.” In that context Prabhupäda quoted that verse from the Båhad-äraëyaka Upaniñad. One who leaves this planet without knowing acyuta-vastu, the infallible Lord Acyuta is kåpaëa. One who leaves this planet knowing that infallible Lord is a brähmaëa.

The Manu-småti (2.168) states,

yo ‘nadhétya dvijo vedam anyatra kurute çramamsa jévann eva çüdratvam äçu gacchati sänvayaù

“The twice-born brähmaëa, dvija, who after receiving the sacred thread does not immerse himself in the study of the Vedas, but busies himself with less important texts and subject matters will very soon in this lifetime, along with his family, acquire the lowly qualities of a çüdra.”

The Çvetäçvatara Upaniñad (6.27) states,

yasya deve parä bhaktiryathä deve tathä gurau

tasyaite kathitä hy arthäùprakäçante mahätmanaù

“Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.”

In the Fourth Canto of the Çrémad-Bhägavatam you find,

sarvaträskhalitädeçaùsapta-dvépaika-daëòa-dhåk


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anyatra brähmaëa-kulädanyaträcyuta-gotrataù

“Mahäräja Påthu was an unrivaled king and possessed the scepter for ruling all the seven islands on the surface of the globe. No one could disobey his irrevocable orders but the saintly persons, the brähmaëas and the descendants of the Supreme Personality of Godhead [the Vaiñëavas].”

(Çrémad-Bhägavatam 4.21.12)

Påthu Mahäräja was a very powerful emperor of the whole universe, brahmäëòa. He was inflicting punishment upon everyone except the brähmaëas and Vaiñëavas. So-called brähmaëas belong to the cyuta-gotra, but a Vaiñëava belongs to the acyuta-gotra. Gotra means ‘lineage’. So the brähmaëa’s gotra is cyuta-gotra, they belong to the fallible line, but Vaiñëavas become a part of the acyuta-gotra, infallible line, because they are a part of Kåñëa’s family. This is the difference between so-called brähmaëas and Vaiñëavas. If you ask so-called brähmaëas to which gotra (dynasty) they belong they may reply with the name of some Åñi like Bhäradväja-gotra, Vasiñöha-gotra, Gautama-gotra or Kaçyapa-gotra. If the so-called brähmaëa accepts Vaiñëava dékñä then he becomes a Vaiñëava, and he becomes a perfect brähmaëa. A Vaiñëava is a perfect brähmaëa. Therefore it is said brähmaëädi brähmaëa, one who knows brahma-vastu is brähmaëa. Then the question arises what is Brahman? Mahäprabhu defeated the philosophy of the Brahmavädés because they were stressing upon, “Brahma, Brahma, Brahma”. Their goal is to get mukti, to merge into Brahma. Mahäprabhu explained what Brahma is,


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brahma-çabde kahe pürëa svayaà bhagavänsvayaà bhagavän kåñëa,—çästrera pramäëa

“The word ‘Brahman’ indicates the complete Supreme Personality of Godhead, who is Çré Kåñëa. That is the verdict of all Vedic literature.”

(Caitanya-caritämåta, Madhya-lélä 6.147)

Brahma means éçvara, svayam-bhagavän. Who is svayam-bhagavän? All çästra states that svayam-bhagavän is Kåñëa. So Brahma means Kåñëa, Parambrahma. Mahäprabhu said, “You don’t know Kåñëa, so how are you a brähmaëa? Why are you saying “Brahma, Brahma”? What is that Brahma?” The çästra pramäëa or çästric injunctions state that Brahma means svayam-bhagavän, which is Kåñëa. One who knows Kåñëa knows Brahma, and therefore he is a brähmaëa. One who does not know Kåñëa is not a brähmaëa. Therefore the all-pervading maintainer of the whole universe, viçvambara is cidänanda-maya viçeña brahma, is Viñëu. As long as one has not acquired the knowledge of Brahma he is not a real brähmaëa. He only develops the abhimäna that he is a brähmaëa. Brahmavädés do not know Parabrahma Kåñëa yet they emphatically argue that they know Brahma and that they are brähmaëas. But as long as one does not know who Brahma, Bhagavän Viñëu or Kåñëa really is, his so-called brahma-jïäna is destroyed by mahä-käla, the all-devouring time factor. It is destroyed by Çiva. That is the ultimate destination of the impersonalist, nirviçeña-vädé. So as long as nirviçeña-väda is not completely destroyed or completely checked, brahma-jijïäsä, inquiring about Brahma will not begin. Once nirviçeña-väda is destroyed then you will inquire about Brahma. Mahäprabhu, who is the supreme authority, has taught that.


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brahma-çabde kahe pürëa svayaà bhagavänsvayaà bhagavän kåñëa,—çästrera pramäëa(Caitanya-caritämåta, Madhya-lélä 6.147)

Brahma indicates éçvara, parameçvara, the all-pervading, controller of all and maintainer of all svayam-bhagavän Kåñëa. All Vedic literatures have said this. It is a çästric injunction that svayam-bhagavän is Kåñëa. One who knows Kåñëa is a perfect brähmaëa. This is the conclusion. One who does not know Kåñëa, how is he a brähmaëa?

How to Give Respect to a Brahmana

Mahäprabhu also taught, by His own example, how to give respect to a brähmaëa. When Mahäprabhu was known as Nimäi Paëòita He was teaching Sanskrit grammar, rhetoric, alaìkära, and nyäya, logic. Surrounded by His çiñyas, students, Mahäprabhu journeyed to Gayä to offer oblations to His deceased father. On the way He manifested a lélä, jvara-lélä; He fell ill with a high fever. The students became worried as to how Mahäprabhu, Nimäi Paëòita will be cured. “Shall we bring some medicine?” Mahäprabhu said, “There is no medicine.” In the same way as Kåñëa said that when He manifested this same lélä. He also became sick, and was shivering with a high fever. Närada Muni came and saw Kåñëa shivering, with a high fever. Närada Muni became worried and said, “Shall I bring some medicine for You?” Kåñëa said, “None of those medicines will cure Me. There is only one medicine.” “What is that?” “Please bring some dust from the lotus feet of My dear devotee who is willing to give. That is the medicine. If I smear it on My body then I will be cured of this high fever. There is no other


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medicine.” Mahäprabhu manifested that same lélä, jvara-lélä. He had a high fever and was shivering. His students said, “What medicine shall we bring?” “No, there is no medicine. Go to a brähmaëa and get some foot-washing water. I will drink it. That is My medicine.” This is mentioned in the Caitanya-bhägavata.

Why Did Mahaprabhu Go to Gaya?

While Nimäi Paëòita was teaching as a professor in Navadvépa, the followers of the karma-käëòéya section of the Vedas, known as the smärta-brähmaëas, were very great in number. They were criticizing Mahäprabhu, and they were criticizing the Vaiñëavas. No one was even uttering the word bhakti. But Mahäprabhu had come to establish bhakti. He is bhakta-rüpa. Assuming the mood of a bhakta He came to teach bhakti. That was Mahäprabhu’s mission. So Mahäprabhu thought, “This is the proper time. I will now manifest Myself and My mission, the purpose for My descent.” So in order to defeat and bewilder the smärta-brähmaëas, Mahäprabhu went to Gayä to offer oblations for His deceased father. There was no need of going to Gayä to offer oblations. A Vaiñëava never does that. It is said that a Vaiñëava should not wear kuça grass and offering piëòa, piëòa-däna to the deceased forefathers. This is the karma-käëòéya vadhädi of the smärta-brähmaëas. A Vaiñëava will never do gayä-çraddhä, go to Gayä to offer oblations. That is forbidden to Vaiñëavas. Then why did Mahäprabhu do it? Why did He go to Gayä? Mahäprabhu did not go to Gayä merely to offer oblations. He went only because at that time the smärta-brähmaëas were in great number and very influential in the society. The whole society was following them. Going to Gayä to offer piëòa was a principle in the society during that time.


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If Mahäprabhu would not have done it, He would have been criticized. Therefore Mahäprabhu went to Gayä, and He had decided that it was simultaniously the proper time to manifest Himself, establish bhakti, and to defeat the smärta-brähmaëas and bewilder them. Thereby He showed everyone, “Yes, I am following the principle. My father died so I am going to Gayä.” But when He met Éçvara Puré there He said, “Gayä-yäträ saphala ämära – My gayä-yäträ is successful because I met Éçvara Puré, My spiritual master here.” It is not that He went there to offer piëòa. That was only Mahäprabhu’s abhinaya, He was just acting the part in order to bewilder the smärta-brähmaëas. And to show who a real brähmaëa is, He manifested jvara-lélä. He became sick with a high fever and called for the water that had washed the feet of a brähmaëa as the medicine to cure His fever. He manifested that lélä to teach the people that one who is a sevaka, a devotee, a paramärthika* Vaiñëava is a perfect brähmaëa. In order to show how powerful the water that has washed the feet of such a brähmaëa is, Mahäprabhu manifested that lélä. And That is why He said to His students, “That is the medicine for Me.” This is all mentioned in the Caitanya-bhägavata.

Mahaprabhu Manifested Jvara-Lila

hena-mate navadvépe çré-vaikuëöha-näthaadhyäpaka-çiromaëi-rüpe kare väsa

“In this way the Lord of Vaikuëöha resided at Navadvépa as the crest jewel of teachers.”

*Päramärthika – that which relates to the supreme spiritual truth or ultimate reali-ty; real, essential, true; that which relates to a higher object.


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catur-dike päñaëòa bäòaye gurutara‘bhakti-yoga’ näma haila çunite duñkara

mithyä-rase dekhi’ ati lokera ädarabhakta-saba duùkha baòa bhävena antara

“As the number of atheists increased in Navadvépa, it became difficult to even hear the mention of devotional service. The devotees were all distressed to see that people were simply attached to illusory pleasures.”

prabhu se äviñöa hai’ ächena adhyayanebhakta-saba duùkha päya,—dekhena äpane

“Although the Lord was absorbed in studying and teaching, He noted the devotees’ distress.”

niravadhi vaiñëava-sabere duñöa-gaëenindä kari’ bule, tähä çunena äpane

“He heard how the miscreants were constantly blaspheming the Vaiñëavas.”

citte icchä haila ätma-prakäça karitebhävilena—“äge äsi’ giyä gayä haite”

icchä-maya çré-gaurasundara bhagavängayä-bhümi dekhite haila icchä tä’na

“The Lord thus desired to manifest Himself, but He thought He should first visit Gayä. The supremely independent Lord Gaurasundara desired to see the holy place of Gayä.”


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çästra-vidhi-mata çräddha karmädi kariyäyäträ kari’ calilä aneka çiñya laiyä

“After performing the çräddha ceremony for His father according to scriptural injunctions, the Lord departed for Gayä with many of His students.”

jananéra äjïä lai’ mahä-harña-manecalilena mahäprabhu gayä-daraçane

“The Lord first took permission from mother Çacé and then happily left to see Gayä.”

sarva-deça-gräma kari’ puëya-tértha-mayaçré-caraëa haila gayä dekhite vijaya

“As the Lord passed through the various towns and villages on the way to Gayä, they were all turned into holy places by the touch of His lotus feet.”

dharma-kathä, väko-väkya, parihäsa-rasemandäre äilä prabhu kateka divase

“The Lord and His students conversed, joked, and discussed various religious topics, and after a few days they arrived at Mandära Hill.”

dekhiyä mandäre madhusüdana tathäyabhramilena sakala parvata svaléläya

“The Lord first saw the Deity of Madhusüdana at the top of the hill, and then He wandered about the hill according to His desire.”


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ei-mata kata patha äsite äsiteära dina jvara prakäçilena dehete

“While traveling like this, one day the Lord manifested a fever.”

präkåta-lokera präya vaikuëöha-éçvaraloka-çikñä dekhäite dharilena jvara

“In order to instruct people, the Lord of Vaikuëöha displayed a fever like an ordinary person.”

madhya-pathe jvara prakäçilena éçvareçiñya-gaëa hailena cintita antare

“When the Lord manifested His fever halfway to Gayä, the hearts of His students were filled with anxiety.”

pathe rahi’ karilena bahu pratikära

tathäpi nä chäòe jvara,—hena icchä täì’ra

“They tried to cure Him with various remedies, but by the desire of the Lord His fever did not subside.”

tabe prabhu vyavasthilä auñadha äpane‘sarva-duùkha khaëòe vipra-pädodaka-päne’

“Then the Lord prescribed His own medicine, ‘If I drink the water that has washed the feet of a brähmaëa, My suffering will be relieved.’”

vipra-pädodakera mahimä bujhäitepäna karilena prabhu äpane säkñäte


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“The Lord then drank the water that had washed the feet of brähmaëas in order to reveal its glories.”

vipra-pädodaka päna kariyä éçvarasei-kñaëe sustha hailä, ära nähi jvara

“As soon as the Lord drank that water, His fever subsided and He felt relief.”

éçvare ye kare vipra-pädodaka pänae tä’na svabhäva,—veda-puräëa pramäëa

“According to the Vedas and Puräëas, it is the nature of the Supreme Lord to drink the water that has washed the feet of a brähmaëa.” (Caitanya-bhägavata, Ädi-Kaëòha 17.4-23)

ye tähäna däsya-pada bhäve nirantaratähäna avaçya däsya karena éçvara

“The Lord desires to be the servant of anyone who always desires to be a servant of the Lord.”

ataeva näma tä’na ‘sevaka-vatsala’äpane häriyä bäòäyena bhåtya-bala

“The Lord is therefore known as sevaka-vatsala, or He who is favorably inclined to His servants. He accepts defeat in order to increase His devotees’ glories.

sarvatra rakñaka-hena prabhura caraëabala dekhi,—ke-mate chäòibe bhakta-gaëa?


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“The devotees have only the Lord as their protector, therefore how can they give up His lotus feet?”

hena-mate kari’ prabhu jvarera vinäçapunapunä-térthe äsi’ hailä prakäça

“After being cured of His fever in this way, the Lord and His students came to the bank of the holy Punpunä River.”

snäna kari’ pitå-deva kariyä arcanagayäte praviñöa hailä çré-çacénandana

“After taking bath and offering oblations to His forefathers, Çré Çacénandana entered Gayä.”

(Caitanya-bhägavata, Ädi-Kaëòha 17.25-29)

Mahäprabhu manifested jvara-lélä to delude the smärta-brähmaëas and to establish that a real brähmaëa is a dear devotee of the Lord, a Vaiñëava. The Supreme Lord is known as bhakta-vatsala, very dear to His servitor, and sevaka-vatsala, His servitor is very dear to Him. Ye tähäna däsya-pada bhäve nirantara tähäna avaçya däsya karena éçvara, for one who thinks of the lotus feet of the Lord constantly the Lord becomes his servant. Kåñëa seeks that opportunity to serve His däsa, His bhakta, dear devotee.

The Lord Is Known as Sevaka-Vatsala



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“The Lord is therefore known as sevaka-vatsala, or He who is favourably inclined to His servants. He accepts defeat in order to increase His devotees’ glories.”

(Caitanya-bhägavata, Ädi-Kaëòha 17.26)

Kåñëa has manifested sevaka-vatsala bhäva when Bhéñmadeva was fighting on the battlefield of Kurukñetra. Kåñëa had promised not to carry any weapon or to take part in fighting the battle, but Bhéñmadeva vowed to break Kåñëa’s promise and make Kåñëa take up a weapon. And he did it. Bhéñmadeva was fighting with Arjuna, and Kåñëa was the charioteer. As long as he held a bow and arrow no one could defeat or kill him. Bhéñmadeva had received a boon from his mother Gangadevé. “My dear son, I give you one benediction, that unless you desire to die, you will never die, icchä-måtyu.” So Arjuna could not conquer him. Rather Arjuna’s chariot sank into the ground and could not be moved. Arjuna was bewildered and did not know what to do. At that moment Kåñëa jumped down from the chariot, picked up one of the wheels of the chariot and ran towards Bhéñmadeva. Then Bhéñmadeva understood, “What I vowed has come true. Now I am completely pleased. No more fighting.” He gave up fighting because he had broken Kåñëa’s promise. The Lord was defeated. He accepted defeat in order to increase His devotee’s glory, äpane häriyä bäòäyena bhåtya-bala. His dear devotee servitor then became victorious. Kåñëa’s promise was broken. A devotee can break His promise. Therefore a dear devotee, pure devotee is greater than the Supreme Lord. No one is greater than the Lord. Kåñëa has said this in the Bhagavad-gétä (7.7), “Mattaù parataraà nänyat kiïcid asti dhanaïjaya, O Dhanaïjaya, O Arjuna, no one is superior to Me.” Kåñëa is supreme. However, in the Ninth Canto of the Çrémad-Bhägavatam He said to Durväsä Muni,


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ahaà bhakta-parädhénohy asvatantra iva dvija

sädhubhir grasta-hådayobhaktair bhakta-jana-priyaù

He, who is supremely independent, said, “I have no independence. I am subordinate to My bhakta, to My dear devotee, bhakta-parädhéno.” That is the special characteristic of the Supreme Lord. He is not subordinate to anyone. Ekale éçvara kåñëa, ära saba bhåtya, only the Supreme Personality of Godhead, Kåñëa is master and all others are servants*. Even Brahmä, Çiva, Sureçvara and Devaräja Indra are all subordinate to Him, haris tv ekaà tattvaà vidhi-çiva-sureça-praëamito.†

Bound with the Rope of Love

Only Kåñëa is éçvara, parameçvara. All are His servants. But the Supreme Lord Kåñëa has said, “I am subordinate to My dear devotee.” Kåñëa will make a promise but His dear devotee can break it. That was proved in the fight with Bhéñmadeva. One who constantly thinks of the service of Kåñëa, the Supreme Lord becomes his däsa, his servant. He is superior, He is asamordhva-tattva – no one is equal to Him or superior to Him. But – kåñëera samatä haite baòa bhakta-päda‡ – if someone becomes His dear devotee then Kåñëa makes him greater than Him. The dear devotees are completely surrendered to the lotus feet of Kåñëa, they are always engaged in His loving service. His premé-bhaktas have bound Him up in their hearts with the rope of love. Kåñëa is their only object of love. In Hari-bhakti-sudhodaya (14.29) He *Caitanya-caritämåta, Ädi-lélä 5.142†Daça-müla verse 2‡Caitanya-caritämåta, Ädi-lélä 6.100


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has said, “Sadä mukto ’pi baddho ’smi bhaktena sneha-rajjubhiù, though I am eternally free and independent, still I become bound up with the rope of love of My devotees.”

He, who is eternally free, unbound, and independent, is now in loving bondage. His dear devotee, premé-bhakta has bound Him up with the rope of love in his heart. Kåñëa cannot leave his heart. Therefore when Bilvamaìgala Öhäkura, who only asked for a hairpin from that lady he had followed, came to consciousness, he said, “Oh, these nasty eyes have put me in such danger.” She asked him, “What do you want from me?” He said, “I don’t want anything from you. Just give me your hairpin,” and with that hairpin he blinded himself. He was on the way to Våndävana. Now he is blind, so how can he go? Kåñëa immediately appeared before him, “O sädhu, you are going to Våndävana? How can you go now you are blind? Very well, catch hold of My stick, I will lead you to Våndävana.” So Kåñëa led him to Våndävana. When they reached Våndävana Kåñëa said, “You are here now in Våndävana.” Then Kåñëa forcibly snatched away the stick from his hand. At that time Bilvamaìgala Öhäkura uttered this verse,

hastam utkñipya yäto’si balät kåñëa kim adbhutamhådayäd yadi niryäsi pauruñaà gaëayämi te*

“O Kåñëa, forcibly You snatch away the stick and it slips from my hand. But can you slip away from my heart? If You can slip away from my heart then I can recognize that You are really puruña, that You have pauruña†.”

*Rüpa Gosvämé has quoted this verse from Çré Kåñëa-karëämåta (3.93) in his Çré Bhakti-rasamrta-sindhu. †Pauruña means one who has achieved many wonderful things.


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Kåñëa has said already na päraye, “I am defeated. I cannot slip away from the heart of a pure devotee. My devotee has bound Me up with the rope of love in his heart.” This bondage is so strong, so tight that even all-powerful Kåñëa cannot break it. Kåñëera samatä haite baòa bhakta-päda*, if you become very dear to Kåñëa, who is bhakta-vatsala, He will give you a superior position to Himself. Kåñëa serves him. Kåñëa is always seeking an opportunity to serve His dear devotee.

The Dust from the Lotus Feet of His Premi-Bhakta

It is also said that Kåñëa stealthily, unnoticeably follows behind His dear devotee just to take some dust from the lotus feet of His premé-bhakta. Why? In his commentary Çrédhara Svämé has said, in order to purify His creation Kåñëa follows unnoticeably behind His premé-bhakta to take some dust. Çréla Jéva Gosvämé states in his Sandarbha that Kåñëa cannot repay the debt to His premé-bhakta. Kåñëa has also said this to the gopés in the Tenth Canto of the Çrémad-Bhägavatam. “O gopés, you have developed so much pure love for Me. You have given up your family ties, family affection, husband, children, dear ones, everything to come to Me in the dead of night to this jungle. You love Me so much but I have nothing with which to repay you. Therefore I am indebted to you.” He is indebted because the wealth required to pay back this debt is not in His possession. Jéva Gosvämé commented that in order to pay back His debt Kåñëa follows unnoticeably behind His premé-bhakta to get some dust. In order to pay back the debt and to purify Himself, Kåñëa takes that dust. Jéva Gosvämé commented in that

*Caitanya-caritämåta, Ädi-lélä 6.100.


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way, whereby he is also saying sevaka-vatsala, the same as is mentioned in the verse I previously quoted:


“The Lord is therefore known as sevaka-vatsala, or He who is favorably inclined to His servants. He accepts defeat in order to increase His devotees’ glories.”

(Caitanya-bhägavata, Ädi-khaëòa 17.26)

Therefore His name is sevaka-vatsala, dear to His servitor, bhakta-vatsala, He submits to His premé-bhaktas. He Himself accepts defeat and makes His dear devotee victorious.

To give this teaching to the whole world Mahäprabhu drank the water that had washed the feet of a pure brähmaëa, acyutätmä-brähmaëa, who is an acyuta-gotra Vaiñëava. One who knows acyuta-vastu is brähmaëa. Previously I quoted this verse from the Båhad-äraëyaka Upaniñad (4.4.21), “yo vä etad akñaraà gärgy aviditväsmäl lokät praiti sa kåpanaù – He is a miserly man who does not solve the problems of life as a human and who thus quits this world like the cats and dogs, without understanding the science of self-realization.” One who leaves this planet knowing acyuta-vastu is brähmaëa. One who leaves this planet without knowing acyuta-vastu is kåpaëa. Yei kåñëa-tattva-vettä, sei ‘guru’ haya* – regardless of what he is, he can become a spiritual master if he knows the science of Kåñëa. In order to establish his glory Mahäprabhu drank the foot-bathing water. That is Mahäprabhu’s lélä. One who knows the infallible Lord, acyuta-vastu, he is a brähmaëa.

*Caitanya-caritämåta, Madhya-lélä 8.128.


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Advaita Acarya Offers Sraddha-Patra

to Haridasa Thakura

Advaita Äcärya Prabhu performed the çräddha ceremony of his father and invited Haridäsa Öhäkura, who was born in a Mohammedan family, a mleccha yavana family, and offered çräddha-pätra to him. Haridäsa Öhäkura said, “Why are you doing this? You will be excommunicated from the brähmaëa community. You are a brähmaëa, born in a brähmaëa family, living in brähmaëa çäsana, a brähmaëa community. If you do this, knowing I am born in a yavana mleccha family you will be excommunicated.” Advaita Äcärya Prabhu’s reply is mentioned in the Caitanya-caritämåta.

äcärya kahena,—“tumi nä kariha bhayasei äcariba, yei çästra-mata haya

“My dear Haridäsa, do not be afraid. I shall behave strictly according to the principles of the revealed scriptures.

(Caitanya-caritämåta, Antya-lélä 3.221)

tumi khäile haya koöi-brähmaëa-bhojana”eta bali, çräddha-pätra karäilä bhojana

“Feeding you is equal to feeding ten million brähmaëas,” Advaita Äcärya said. “Therefore, accept this çräddha-pätra.” Thus Advaita Äcärya made him eat.


Advaita Äcärya said, “Don’t be afraid. I will act according to the dictate of çästra. If only you alone will eat then I will


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get the result of feeding crores of brähmaëas.” This is because he is a pure devotee. It is only external that he is born in a Mohammedan family, and that is not so important.

There Is No Discrimination in Krsna-Bhajana

yei bhaje sei baòa, abhakta—héna, chärakåñëa-bhajane nähi jäti-kulädi-vicära

“Anyone who takes to devotional service is exalted, whereas a nondevotee is always condemned and abominable. Therefore in the discharge of devotional service to the Lord, there is no consideration of the status of one’s family.”


There is no restriction or discrimination of caste or creed and no consideration of status in kåñëa-bhajana. One who engages in bhajana becomes great. One who does not do bhajana, although born in an aristocratic Brahmin family, is abhakta, a non-devotee. He is most degraded, héna chära. There is no discrimination of jäti and kulä, dynasty and cast in kåñëa-bhajana. Anyone can do bhajana, indiscriminately. By engaging in kåñëa-bhajana one becomes great, yei bhaje sei baòa. Sanätana Gosvämé has quoted in Hari-bhakti-viläsa,

na me ‘bhaktaç caturvedémad-bhaktaù çvapacaù priyaù

tasmai deyaà tato grähyaàsa ca püjyo yathä hy aham

(Hari-bhakti-viläsa 10.127)


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“Simply being a knower of the four Vedas does not make someone My devotee. An outcaste who is My devotee is dear to Me. One should exchange gifts and food, etc., with such a devotee for he is verily as worshipable as I.”

The Quality of Forgiveness

Therefore Advaita Äcärya gave Haridäsa Öhäkura çräddha-pätra, although he was born in a Mohammedan family. He said, “If Haridäsa Öhäkura alone is fed, I will get the result of feeding crores of brähmaëas.” So in order to establish the glories of a perfect brähmaëa, a dear Vaiñëava, Mahäprabhu manifested that jvara-lélä, suffering a high fever, and to cure His fever He drank the water that had washed the feet of a brähmaëa. That is the purpose. There is no other purpose. Therefore it is said that brähmaëas are beautiful when they are forgiving, kñema. So this special quality of a brähmaëa, as described here, is forgiveness.

çamo damas tapaù çaucaàkñäntir ärjavam eva ca

jïänaà vijïänam ästikyaàbrahma-karma svabhäva-jam

These are the natural qualities by which the brähmaëas work. Kñäntir means ‘forgiveness’, kñama-çraddhä. Speaking this verse Jamadagni said, “My dear son, we are all brähmaëas and have become worshipable for the people in general because of our quality of forgiveness. It is because of this quality that Lord Brahmä, the supreme spiritual master of this universe, has achieved his post. The duty of a brähmaëa is to culture the quality of forgiveness, which is illuminating like the sun. The


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Supreme Personality of Godhead, Hari, is pleased with those who are forgiving.” That is the special quality of a brähmaëa.

Personalities Become Beautiful by Their Qualities

Prabhupäda quoted Cäëakya Paëòita’s saying that different personalities become beautiful by possessing different qualities. Cäëakya Paëòita said that the cuckoo bird although very black is beautiful because of its sweet voice. Therefore it is said, saté-sädhvé pati-vratä the real beauty of a woman is to be chaste and faithful to her husband. It may be that her bodily features are beautiful, but if these qualities of chastity and faithfulness to her husband are lacking she is ugly. Similarly if her bodily features are ugly yet she possesses the qualities of chastity and faithfulness, then that is real beauty. Çrémad-Bhägavatam states,

gäà dugdha-dohäm asatéà ca bhäryäàdehaà parädhénam asat-prajäà ca

vittaà tv atérthé-kåtam aìga väcaàhénäà mayä rakñati duùkha-duùkhé

“My dear Uddhava, that man is certainly most miserable who takes care of a cow that gives no milk, an unchaste wife, a body totally dependent on others, useless children or wealth not utilized for the right purpose. Similarly, one who studies Vedic knowledge devoid of My glories is also most miserable.” (Çrémad-Bhägavatam 11.11.19)

If you have a cow but she is barren and does not give milk,

then she will only give trouble and misery, nothing else. If you have a wife, but if she’s not chaste then she will only give you


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misery and trouble, nothing else. In addition you have this body, and if you are serving wicked rascals to maintain this body for fleeting, temporary pleasure, then it will only give you misery and trouble. If you have a son, but he is a disobedient rascal, then he will only give you misery and trouble. He is asat-putra, not a real son. If you have money, then it should be utilized in the service of Kåñëa – vittaà tv atérthé-kåtam. However if you are not giving it to a perfect brähmaëa, Vaiñëava as a donation, but rather to a person who is not a proper recipient, then that donation will give you trouble. These are all causes for your trouble and suffering. Similarly, without Kåñëa your Vedic carcä, your Vedic explanations, will only give you trouble and misery. The Mäyävädés say, “There is no mention of Kåñëa in the Vedas.” But Kåñëa says, “Vedaiç ca sarvair aham eva vedyo – by all the Vedas I am to be known.” So-called vedavädés proclaim, “We are vedavädés,” but they do not know Kåñëa. They say, “There is no mention of the name of Kåñëa in the Vedas. Where is it? Where is it?” Kåñëa never manifests before such rascals. Therefore this Bhägavata verse in the Eleventh Canto states that those who are studying the Vedas and acquire Vedic knowledge but do not know Kåñëa, that their Vedic knowledge will put them in trouble.

yasyästi bhaktir bhagavaty akiïcanäsarvair guëais tatra samäsate suräù

haräv abhaktasya kuto mahad-guëämanorathenäsati dhävato bahiù

“All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Väsudeva. On the other


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hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord’s external energy. How can there be any good qualities in such a man?” (Çrémad-Bhägavatam 5.18.12)

Automatically all divine qualities will manifest in one who has developed unalloyed devotion. Whereas the abhakta, one who is not a devotee of Lord Hari, he may occupy a high position in society but he is without good qualities and is only riding hither and thither on a chariot concocted by his mind, nothing else.

The Six Characteristics of Bhakti

In the Bhakti-rasämåta-sindhu (1.1.17) it is mentioned,

kleçaghné çubhadä mokñalaghutäkåt sudurlabhäsäìdränandaviçeñätmä çré-kåñëäkarñiné ca sä

“The six characteristics of bhakti are (1) it destroys all kleças, (2) it bestows all auspiciousness, (3) it renders liberation insignificant, (4) it is very rare, (5) it contains at its core an especially intense blissfulness, (6) it is capable of attracting Kåñëa.”

Çuddha-bhakti, pure devotion has six glorious characteristics. The first is kleçaghné. Kleçaghné destroys all kleças, suffering. It destroys the reaction to sinful activities. It destroys the päpa-vidyä, the seed of sinful activity; ignorance.


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In the Bhakti-rasämåta-sindhu (1.1.27) Rüpapäda has explained çubhadä, all-auspiciousness.

çubhäni préëanam sarvajagatämanuraktatäsadguëäù sukhamityädényäkhyätani manésibhiù

“Scholars define çubha or true auspiciousness as possessing love for all living entities and becoming the object of affection of all living entities as well as possessing all good qualities, happiness, and other similar auspicious achievements.”

The word préëana is very significant here. Préëani means love, préti, and also tåpti, satisfaction. Those who are manéñés, learned scholars, have said that çubhatva, all-auspiciousness is when the whole world loves someone. Who is that? That is sädhu, a pure devotee who has bound Kåñëa the all-attractive object of love. The whole world will develop love for him, and the whole world will be attracted to him, anuraktatä. All good qualities are automatically manifest in the pure sädhu, who has developed pure devotion, and he is always in transcendental happiness, sukha. The paëòitas or scholars have said that this is çubhatva, auspiciousness.

The Padma Puräëa states,

tatra jagat-préëanädidvaya-pradatvam yathä pädme –yenärcito haristena tarpitäni jagaëty api

rajyaëti janta-vastatra jangamäù sthävarä api

“One who has worshipped Lord Hari, has also pleased the whole world. Even all animate and inanimate entities also become attached to him.” (Bhakti-rasämåta-sindhu 1.1.28)


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yasyästi bhaktir bhagavaty akiïcanäsarvair guëais tatra samäsate suräù

haräv abhaktasya kuto mahad-guëämanorathenäsati dhävato bahiù

“All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Väsudeva. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord’s external energy. How can there be any good qualities in such a man?” (Çrémad-Bhägavatam 5.18.12)

Krsna’s Virtues Are Transferred to His Devotee

The Caitanya-caritämåta also speaks about the qualities of a sädhu. One who is a sädhu, pure devotee is purified externally and internally, antar-çuddhi and bahir-çuddhi. These are the qualities, but the chief quality is kåñëaika-çaraëa, complete surrender at the lotus feet of Kåñëa. The secondary qualities automatically develop. This is described in the Eleventh Canto of Bhägavata and in the Caitanya-caritämåta.

kåpälu, akåta-droha, satya-sära samanidoña, vadänya, mådu, çuci akiïcana

sarvopakäraka, çänta, kåñëaika-çaraëaakäma, anéha, sthira, vijita-ñaò-guëa


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mita-bhuk, apramatta, mänada, amänégambhéra, karüna, maitra, kavi, dakña, mauné(Caitanya-caritämåta, Madhya-lélä 22.78-80)

All the great virtues manifest in a Vaiñëava’s body, for it is said that all of Kåñëa’s virtues are transferred to His devotee. These transcendental qualities are the characteristics of pure Vaiñëavas and though they cannot be described fully, I shall try to give some indication of them. Devotees are compassionate; they never deliberately create enmity; they are truthful in words and deeds and without prejudice; they are blameless, magnanimous, mild, clean, and uninterested in material possessions or ambition. Engaged in welfare work for everyone, they are peaceful; they have taken complete shelter of Kåñëa and are not influenced by lust. They are harmless, steady, and have overcome the six cardinal sins – lust, anger, greed, envy, illusion and jealousy. They eat only as much as required, and are not inebriated. Devotees are respectful and without false prestige; they are grave, compassionate, friendly, poetic, expert and silent.

Kåñëa’s dear devotee is very merciful, kåpälu; akåta-droha, he does not develop enmity towards anyone. He is truthful, satya-sära. He sees Kåñëa everywhere; therefore he has equal vision, sama. He sees paramätmä, the Supersoul. In the Gétä (5.18) Kåñëa has said,

vidyä-vinaya-sampanne brähmaëe gavi hastiniçuni caiva çva-päke ca paëòitäù sama-darçinaù

“The wise see equally a brähmaëa endowed with learning and culture, a cow, an elephant, and even a dog or a dog-eater.”


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The humble sages have developed equal vision because they see only the Supersoul everywhere. They are munificent, internally and externally clean and free from all defects. They always think they are the lowest of the low. They have no pride, no arrogance. They benefit everyone because they see kåñëa-sambandha, the one relationship with Kåñëa. They see every jéva as Kåñëa’s jéva. Kåñëa is the object of love. So he develops love towards one and all. If you can love Kåñëa then you can love one and all. Otherwise there is no question of love at all. They are free from dvandväd, duality, liking, disliking or hatred. You may like someone and dislike someone else. Only one who sees Kåñëa as the object of love can love one and all so there is no question of hatred or disliking; çanta, he is peaceful; kåñëaika-çaraëa, completely surrendered unto Kåñëa; Akäma, free from all desire, for material enjoyment or desire for liberation; sthira, fixed; vijita-ñaò-guëa, he has conquered his mind and senses; mita-bhuk, he is not a glutton. He eats very little; apramatta, he is very humble; mänadaù, he gives respect to one and all; amäné, never demands respect; gambhira, he is very grave; karuëa, merciful; maitra, friendly; dakña, expert; mauné, silent. He only speaks about Kåñëa; kavi, one who knows Kåñëa, knows everything. That is kavi.

By Developing Pure Bhakti All Good Qualities Arise

Then a question arises, should one first develop these qualities and then bhakti will develop? Or if bhakti develops will these qualities then arise? First develop unalloyed devotion, bhakti, then automatically these qualities will develop. In all bhakti-çästra the instruction is on how to develop bhakti. If you develop pure bhakti, unalloyed devotion, automatically all good qualities will develop.


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sarva mahä-guëa-gaëa vaiñëava-çarirekåñëa-bhakte kåñëera guëa sakali saïcäre

“All the great virtues manifest in a Vaiñëava’s body, for it is said that all of Kåñëa’s virtues are transferred to His devotee. (Caitanya-caritämåta, Madhya-lélä 22.75)

The same sixty qualities that are in Kåñëa manifest in the aikäntika-kåñëa-bhakta, pure kåñëa-bhakta, except the four mädhuryas*. If you develop bhakti, automatically all qualities will manifest.

How Can You Develop Bhakti?

Bhakti stu bhagavata-bhakta-saìgena parijayate – bhakti or pure devotional service to the Supreme Lord is obtainable only in the association of pure devotees. In a previous birth you may have attained some bhakti-sukåti, then in this birth you will develop bhakti and automatically you will be attracted towards sädhu-saìga.

The Result of Sadhu-Sanga

kona bhägye kona jévera ‘çraddhä’ yadi hayatabe sei jéva ‘sädhu-saìga’ ye karaya

*The four mädhuryas are: rüpa-mädhurya, the sweetness of His supremely beautiful form; veëu-mädhurya, the sweetness of His flute playing; rati-mädhurya, the sweet-ness of His loving dealings; and lélä-mädhurya, the sweetness of His wonderful pas-times. These four kinds of mädhurya are only available with Kiçora-kåñëa.


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“If, by good fortune, a living entity develops faith in Kåñëa, he begins to associate with devotees.”


There are so many people, but how many are coming for sädhu-saìga? It is a question of bhakti-sukåti. When someone has acquired bhakti-sukåti he comes for sädhu-saìga and develops bhakti. The first thing is çraddhä; ädau çraddhä tataù sädhu-saìgo’tha bhajana-kriyä* – he develops strong faith in sädhu-çästra-guru, then guru-pädäçraya, he takes shelter of the lotus feet of guru and engages in guru-bhajana. One must take shelter of a sädhu-guru. He will teach you how to do bhajana. You do not know how to do bhajana. Prior to taking shelter at the lotus feet of sädhu, before engaging in bhajana – gireche nänä anarthare bhai† – you are surrounded by many anarthas, opposing the good qualities, asat-guëa, sat-guëa-virodhi. Then when someone takes shelter at the lotus feet of sädhu-guru and engages in bhajana, bhajana-kriyä, acceptance of the regulative principles, then anartha-nivåtti, all your anarthas are destroyed. That is the result of bhakti developed by the merciful association of sädhu. This is the result of sädhu-saìga.

Namabhasa – The Most Dangerous Stage

When one develops pure bhakti, unalloyed devotion, automatically all good qualities develop. As long as the anarthas are not destroyed and all good qualities have not developed, what is the position of that sädhaka? His level is bhajanäbhäsa or nämäbhäsa, the most dangerous stage. All fall downs occur *Bhakti-rasämåta-sindhu 1.4.15.†Bhaktivinode Öhäkura has said, “O brother, you are surrounded by so many anar-thas.”


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from the nämäbhäsa stage because there is a chance that he will commit aparädha or engage in asat-saìga, and then fall down because his anarthas are not destroyed.

If someone engages in çuddha-bhajana, pure bhajana and by the association of pure devotees chants the pure name, automatically all good qualities develop. They simultaneously develop. At this stage there are no anarthas and that sädhaka will not develop taste in anything material. He develops näme-ruci, taste for chanting the holy name and he relishes the näma-premämåta, the nectar emanating from the holy name. This is the only taste he develops. Thus on the part of a devotee there is no need of making any separate effort to acquire good qualities. The only effort should be to develop pure devotion. Bhaktivinoda Öhäkura has said, “O my dear friends don’t waste your valuable time in acquiring all these good qualities. The only endeavour should be how to develop pure devotion. For that one should always be in the association of pure devotees.” Narottama Däsa Öhäkura has also sung about that in Prema-bhakti-caëdrika: sädhu-saìga änukñana märjite hoy bhajana – one should always stay in the association of a sädhu. Sädhu means premé-bhakta, a pure devotee who has developed kåñëa-prema. Then your bhajana will be nice. Your bhajana will be purifying, märjita, and cleansing. Ceto-darpaëa märjanaà, the more the mirror is cleaned the clearer the reflection. Whose bhajana is more and more purified? One who is always in sädhu-saìga. This is very important. One who is always in sädhu-saìga, in the association of a pure devotee or devotees and does bhajana his heart becomes cleansed, as a mirror that is cleansed of all dirt gives a perfect reflection. Bhaktivinoda Öhäkura has said, “O my dear friends don’t waste your valuable time in acquiring all these good qualities. The only one requirement is to have pure sädhu-saìga. Take shelter at the lotus feet of a pure devotee and


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engage yourself in bhajana under his guidance then you can develop pure devotion and automatically all good qualities will develop.” Thus you should not endeavor to develop all good qualities and then do bhakti. No. The most important point here is that as soon as one develops pure devotion then all good qualities develop automatically.

The Chief Symptom of a Sadhu

The chief symptom of a sädhu, pure devotee is kåñëaika-ñaranatva, complete surrender unto Kåñëa, unconditional surrender, not partial, artificial or conditional. The life of a bhakta is useless in the absence of the chief symptom. You will never develop pure devotion. If there is unconditional surrender all secondary qualities automatically develop. Without kåñëa-bhakti, pure bhakti, the other good qualities have no value at all. This is what Bhaktivinode Öhäkura has said. So one who is a pure devotee, a completely surrendered soul, he has all good qualities and he is all-beautiful. All beauty lies there. Kåñëa is all-beautiful, and he has Kåñna so he is also all-beautiful. This is the conclusion. There lies all beauty, yes. Apparently he may be ugly but he is a pure devotee. Therefore Kåñëa has said,

api cet su-duräcärobhajate mäm ananya-bhäk

sädhur eva sa mantavyaùsamyag vyavasito hi saù

“Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination.”

(Bhagavad-gétä 9.30)


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He may be blind, he may be crippled, he may be an ugly-looking person but if he is a pure devotee, then he is all-beautiful because Kåñëa is all-beautiful. He has Kåñëa, so he is all-beautiful. All beauty lies there. If you only see the external beauty then you will be cheated. As a man seeing the external beauty of a woman thinks, “Oh, this girl looks very beautiful. I will marry her,” is cheated because she has no real beauty if bhakti is not present. That verse I quoted said that if she is an unchaste lady, not devoted to her husband, then she will bring all trouble and suffering to you. Definitely, because you are cheated; you are allured by her external beauty. You have not seen if she has real beauty, that real beauty is kåñëa-bhakti. See the real beauty! Do not be allured by the external beauty!

Questions & Answers

Devotee: Mahäräja, some ISKCON devotees say that sädhu-saìga is of three types: kaniñöha, madhyama and uttama, and that you can still use the term sädhu-saìga to describe them.Gour Govinda Swami: As I said; premé-bhakta. My thinking is something different. Premi-bhakta.Devotee: Otherwise sädhu-saìga does not apply? There is no alternate benefit?Gour Govinda Swami: What destination do we want to reach? Devotee: Pardon?Gour Govinda Swami: We have a destination, goal. How can you have it? How can you get all-beautiful Kåñëa? Our goal is to get all-beautiful Kåñëa, Çyämasundara, so? Therefore you need a premé-bhakta who has bound up Çyämasundara in his heart. Only he can attract everyone. What is stated? Even Kåñëa is attracted, çré-kåñëäkarñiëé. So we have these three däsäs: sädhana-däsä, bhäva-däsä, prema-däsä,


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sädhana-bhakti, bhäva-bhakti, prema-bhakti. So six glories are there: kleçaghné, çubhadä. In sädhana-däsä it may come. Then bhäva-däsä, the next two, what are they?Devotee: all-auspicious.Gour Govinda Swami: all-auspicious, mokña-laghutäkåt, mukti becomes insignificant. Then prema-däsä: säìdränanda-viçeñätmä çré-kåñëäkarñiëé, attracts Kåñëa. All six glories are there, but in a kaniñthä only maybe two. Do you understand Prabhu?Devotee: Yes.Gour Govinda Swami: Our goal is Kåñëa, all-beautiful Kåñëa, so how can one get it? Therefore we say premé-bhakta, yes, Kåñëa becomes attracted to him.Devotee: So you are saying that one has to stay always in that association.Gour Govinda Swami: Yes, one who is very fortunate.Devotee 2: So what if that premé-bhakta is not where you are staying? What if that premi-bhakta happens to be in a different place from where your prabhu-dätä-deça may be? If we are not pure – how to associate with him?Gour Govinda Swami: You should develop greed for it. Yes. “How can I get it?” If you have intense, burning desire, intense desire in your heart Kåñëa will make all impossible possible, possible impossible, yes. That desire Kåñëa can fulfill.Devotee 2: So you will get?Gour Govinda Swami: He will get. Either he will come here or he will go there. Yes, Kåñëa can do it.Devotee 2: What if that premé-bhakta gives some service, which may be away from his physical association.Gour Govinda Swami: Yes!Devotee: But that devotee may not be pure enough to understand how to associate in such a place away from that premé-bhakta.Gour Govinda Swami: But if he is carrying out the order faithfully and ‘as it is’, not twisting, he will go there, “Oh, let me go to see him.” Yes. Even Kåñëa comes, “Let Me go to see him.” Therefore it is said, don’t develop that desire to see Kåñëa. You serve; render loving


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service to Him. So Kåñëa will run to give you darçana, “Let Me go and see him.” Yes. Do you understand me?Devotee: Yes.Devotee 3: Guru Mahäräja, you were saying that a real brähmaëa is someone who knows Acyuta, the infallible Lord. So does that mean that he has seen the Lord or he just knows about the Lord?Gour Govinda Swami: He sees and knows everything. What are you saying? Kåñëa cannot and is not unmanifest to him. He is always manifest to him. What Kåñëa has said, one who is completely Kåñëa consciousness, what is that verse?

yo mäà paçyati sarvatrasarvaà ca mayi paçyati

tasyähaà na praëaçyämisa ca me na praëaçyati

(Bhagavad-gétä 6.30)

This is complete Kåñëa-consciousness. “One who sees Me everywhere, wherever he looks.” “Oh! Kåñëa is there.” One who sees everything in Him, is completely Kåñëa conscious. “He is not out of My sight, I am not out of his sight. He sees Me, I see him.” In the Caitanya-caritämåta it is written,

bhakta ämä preme bändhiyäche hådaya-bhitareyähäë netra paòe tähäì dekhaye ämäre


Kaviräja Gosvämé explains this, “that premé-bhakta,” this is Kåñëa’s language, “he has bound Me up in his heart with the rope of love. Wherever he looks he sees Me.” Who sees? His premé-bhakta sees the all-beautiful Çyämasundara. Devotee 3: So all these people that say, “I’m a brähmaëa. I’ve got a Brahmin thread,” that doesn’t mean that they are a perfect brähmaëa then?


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Gour Govinda Swami: That doesn’t mean anything. Brahma-tattvaà na jänäti brahma-sütrena gärbitaù, so-called brähmaëas, Kali-yuga brähmaëas they don’t know brahma-tattva. “Oh, I’m a brähmaëa don’t you know? I have this brahmin thread. I’ll curse you!” He is so puffed up on account of his brahma-sütra, his brahminical thread only, but he does not know brahma-tattva. He is not a brähmaëa.Devotee 3: In the Bhägavatam it says like that; that they will just wear the thread for show.Gour Govinda Swami: Yes.Devotee 3: Two paisa thread.Gour Govinda Swami: Only two paisa thread, yes, two paisa thread. Yes.Devotee 2: So Guru Mahäräja, you were saying that verse, whoever you meet tell them about Kåñëa and that person is guru. So how can we understand that?Gour Govinda Swami: Because he sees Kåñëa everywhere. That is Mahäprabhu’s version. Kåñëa gave a restriction in Bhagavad-gétä; näbhaktäya nätapaskäya, don’t say this to one who is not a bhakta, not a devotee, who has no tapasya. Kåñëa gave a restriction. But when He came as Mahäprabhu He wiped out restriction.

yäre dekha, täre kaha ‘kåñëa’-upadeçaämära ajïäya guru haïa tära’ ei deça


He wiped out restriction. “Tell whomever you meet, ‘O my brother, Kåñëa has said this thing, please accept it’.” Devotee 4: Çréla Gurudeva, when one is chanting nämäbhäsa then that means anarthas are still present, right? So if one is chanting nämäbhäsa how is it he can attain Vaikuëöha, liberation and enter into Vaikuëöha if he still has anarthas?Gour Govinda Swami: Yes, because nämäbhäsa gives you mukti. Attaining Vaikuëöha means he got sälokya-mukti. Ajämila got sälokya-mukti. He achieved the same planet as Näräyaëa. There are sälokya, särñöi, sämipya, särüpya, other than säyujya. Säyujya is the worst type.


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Only sälokya, särñöi, sämipya, särüpya are the four types of mukti*, but a pure devotee kicks mukti, “Get out! Get out! I don’t want you.” But mukti stands in a line at the door with folded hands, muktiù svayaà mukulitänjaliù sevate’smän: Bilvamaìgala Öhäkura väkya. Mukti with folded hands is standing at the doorstep of a pure devotee, in a queue, “I have come, I have come, I have come to serve you. He says, “Oh get out! Get out!” “No. I have come, I have come.” Bhaktipäde mukti däsé.Devotee 1: You were mentioning bhakti-sukåti. Gour Govinda Swami: Yes.Devotee 1: What is the difference between bhakti-sukåti and other kinds of sukåti?Gour Govinda Swami: Karma-unmukhy sukåti, jïäna-unmukhy sukåti. If you perform pious activities then you acquire karma-unmukhy sukåti. As a result in your next life you will be elevated to a heavenly planet, you’ll get a demigod’s body and so much deva-bhoga, enjoyment. That is karma-unmukhy sukåti. Then jïäna-unmukhy sukåti will give you mukti. Karma-unmukhy sukåti will give you bhukti. Bhukti means material enjoyment. Jïäna-unmukhy sukåti will give you mukti, but if you have acquired some bhakti-unmukhy sukåti then in your next life you’ll be attracted to sädhu-saìga, sukåti tahaïa sei bhakti-unmukhy, tahära phale jéva sädhu-saìga kori. So he is attracted to sädhu-saìga and hearing from sädhu and develops bhakti to get Kåñëa. That is bhakti-unmukhy-sukåti.Devotee 1: What is it that you do to get that bhakti-sukåti?Gour Govinda Swami: Serve sädhu.*There are five kinds of liberation: säyujya, särüpya, sälokya, särñöi, and sämépya. Säyujya-mukti means merging into God’s impersonal effulgence, the brahma-jyotir. We have discussed this, and have concluded that the attempt to merge and lose individuality is not desirable and is very risky. Särüpya-mukti means attaining a body exactly like God’s. Sälokya-mukti means living on the same planet with God. Särñöi-mukti means having the opulence of God. For instance, God is very powerful, and we can become powerful like Him. That is called särñöi. Sämépya-mukti means always remaining with God as one of His associates. For instance, Arjuna is always with Kåñëa as His friend, and this is called sämépya-mukti. We can attain any one of these five types of liberation, but out of these five, säyujya-mukti, merging into the brahma-jyotir, is rejected by Vaiñëava philosophy. (The Path of Perfection, Chapter 10)


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Devotee: So from sädhu-saìga in a previous life then you have a desire to serve sädhu in the future life?Gour Govinda Swami: One who has acquired it from previous life is very fortunate, but one who has not acquired it in a previous life should acquire it in this life.Devotee: So he has done some bhakti. Bhakti-sukåti means done some bhakti in a previous life?Gour Govinda Swami: He has served sädhus. He has acquired that sukåti. So in this life he is automatically attracted towards sädhu-saìga. But one who has not acquired such sukåti, should acquire it now. Now acquire! Yes, the opportunity is available. Do it now! Yes. Somebody says, “No, I have no sukåti. What shall I do?” Do it now! Do it now! Yes. Devotee 5: The question is there, someone asked can one achieve bhäva if one still has anarthas?Gour Govinda Swami: In bhäva stage there is no gross form of anarthas. It is subtle form. The anarthas are there in a subtle form. Bhärata Mahäräja had attained the bhäva stage, but anarthas were still there, so he became attached to a doe.Devotee: So one can fall from the bhäva stage?Gour Govinda Swami: Yes, the anarthas are still in subtle form. Bharata Mahäräja had attained the bhäva stage so in his next life, although in a deer’s body, he could still remember his past life, because he had attained such an elevated stage, bhäva. He could remember even in a deer’s body, “Yes, I did this thing.” So he was not an ordinary deer. He did not remain in the company of other deer but stayed alone, aloof from them and in the proximity of that äçrama on the bank of the Ganges. And that life was a very short life. Even in that deer’s body he could understand that death was coming so he entered into the Ganges water, thought of Kåñëa, the Supreme Lord and left his body. He had attained the bhäva stage but some subtle anartha was there, therefore this happened. Unless one attains prema, anarthas are still there in a subtle form, not in a gross form.Devotee: So can one fall from Vaikuëöha?Gour Govinda Swami: You see, no one falls from Vaikuëöha, but there


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is a präpaïcika Vaikuëöha, and that is where one may fall from. That is mentioned in the Eighth Canto of the Bhägavatam and Jéva Gosvämé has also discussed that in the Sandarbhas. From this präpaïcika Vaikuëöha one may fall, and therefore it is sometimes said that one falls from Vaikuëöha. Yes. From there one falls.Devotee: Is that where people go who still have anarthas, they go to that Vaikuntha?Gour Govinda Swami: Yes, most people go to that Vaikuëöha.

“A ll the great virtues manifest in a Vaiñëava’s body, for it is said that all of Kåñëa’s virtues are transferred to His devotee. These transcendental qualities are the characteristics of pure Vaiñëavas and though they cannot be described fully, I shall try to give some indication of them. Devotees are compassion-ate; they never deliberately create enmity; they are truthful in words and deeds and without prejudice; they are blameless, magnanimous, mild, clean, and uninterested in material pos-sessions or ambition. Engaged in welfare work for everyone, they are peaceful; they have taken complete shelter of Kåñëa and are not influenced by lust. They are harmless, steady, and have overcome the six cardinal sins – lust, anger, greed, envy, illusion, and jealousy. They eat only as much as required, and are not inebriated. Devotees are respectful and without false prestige; they are grave, com-passionate, friendly, poetic, expert, and silent.”


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The Beauty of a Premi-Bhakta

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