abhidheya-nāma ‘bhakti’, ‘prema’-prayojana
puruṣārtha-śiromaṇi prema mahā-dhana
So after understanding our relationship with Kṛṣṇa… Every understanding has its ultimate goal. So the understanding is that we are eternally related with Kṛṣṇa. Forgetting this relationship, we are now engaged in relationship with this material body, which I am not. Therefore I have to revive my activities which is directly in relationship with Kṛṣṇa. And that is called to act in Kṛṣṇa consciousness. And development of that Kṛṣṇa consciousness will be ended in love of, full love of Kṛṣṇa. When we reach that stage, love of God, love of Kṛṣṇa, then we love everyone because Kṛṣṇa is everyone. Without coming to that central point, our love on the material conception of life—equality, fraternity, brotherhood—are all simply cheating process. That is not possible. So come to that stage.
kṛṣṇa-sevā kare, [āra] kṛṣṇa-rasa-āsvādana
Kṛṣṇa-mādhurya-sevā, prāptira kāraṇa. Just like in the material world, when we serve somebody, we become tired. We become detestful. We do not like to serve. But if we serve Kṛṣṇa, then we shall feel some ecstasy in increasing the service. There is no payment. There is, I mean to say… Materially, there is no payment. Still, a person engaged in Kṛṣṇa’s service, in Kṛṣṇa consciousness, he will be encouraged to serve more and more. This is the distinction. In the material platform, if you serve somebody, you will find tired, satiated. You won’t like. But if you engage yourself in the service of Kṛṣṇa, you’ll find yourself more energetic. You’ll like to serve more and more. That is the test. If I feel tired, then that is material, and if I feel more encouraged, that means it is blessings of Kṛṣṇa. Kṛṣṇa-mādhurya… So one is engaged in service of Kṛṣṇa not officially or to make show, he feels enlivened in rendering such transcendental service. Some of you must be feeling like that, I am sure; otherwise you cannot take so much responsibility, working all day, unless you feel. You see?
So that is the test. Kṛṣṇa-mādhurya. There is some transcendental ecstasy, feeling, in the service of the Lord. So in the beginning we may not relish that transcendental feeling, but as we go on, increasing, we’ll feel it. Kṛṣṇa-sevā kare, kṛṣṇa-rasa-āsvādana. This is called kṛṣṇa-rasa. Just like anything we do, there is some humor, there is some taste. Suppose a person writes poetry. In writing that poetry he feels some taste; therefore he writes. Some, somebody plays on flute. So everything… Somebody drinks. So there is some particular taste. Similarly, transcendentally, you’ll have a taste for Kṛṣṇa’s service. That is Kṛṣṇa consciousness, a taste of mellow, mellow, or, what is called, a humor. You’ll like. You’ll like to serve more and more. The more you serve, you’ll like to serve more and more. That is transcendental service.
ihāte dṛṣṭānta-yaiche daridrera ghare
‘sarvajña’ āsi’ duḥkha dekhi’ puchaye tāhāre
Now, Lord Caitanya is giving one example, that a astrologer has come to a poor man’s house. The astrologer sees that “This man is living very niggardly life, wretched life, but he should not have done like that. His horoscope says that he should be a rich man. His palmistry says that he should be a rich man.”
ihāte dṛṣṭānta-yaiche daridrera ghare
‘sarvajña’ āsi’ duḥkha dekhi’ puchaye tāhāre
So the astrologer asks him, “Oh, I see you have got some good symptoms in your horoscope, in your palm. Oh, why you are suffering? Why you are suffering?” So…
‘tumi kene duḥkhī, tomāra āche pitṛ-dhana
tomāre nā kahila, anyatra chāḍila jīvana’
“I see that you have got your paternal property hidden somewhere, hidden somewhere. You have got some money left by your father, but it is hidden somewhere. You have to find out. It is hidden somewhere.”
sarvajñera vākye kare dhanera uddeśe
aiche veda-purāṇa jīve ‘kṛṣṇa’ upadeśe
Now, as you… Now, the poor man asked the astrologer, “Yes, what you say is right. I have heard also that my father is very rich man and he has left some money for me, but where he has kept, I do not find. Will you please let me know how I can find out?” So the astrologer… Astrologer, a perfect astrologer is called sarvajña. Sarvajña means he knows past, present and future. A real astrologer means he will tell you about your past life and he will tell you about your present life and your future life also. There is a system of astrology in India which is called Bhṛgu-saṁhitā. Any man will go, and if the expert in Bhṛgu-saṁhitā science, he will at once tell you what you were in your past life, how you are acting in this present life, and what is your next life. Therefore, perfection of astrology is in the Bhrgu-saṁhitā, and they is called sarvajña. In old Indian system, as soon as child is born, an expert astrologer will be called forth and there will be ceremony, jāta-karma, just after the birth. Just like, before giving birth to the child, there was some ceremony which is called garbhādhāna ceremony, and between the birth-giving ceremony and the child is born, there are two other ceremonies, sadhavakan [?]. So after the birth of the child, the astrologer is called forth and he begins to tell about the future of the boy.
In the Śrīmad-Bhāgavatam, when Mahārāja Parīkṣit was born, his father was dead, his grandfather. You know, his father was only sixteen years old when the boy was in the womb of his mother. In the battlefield he died. So when the child was born, the grandfather, Arjuna, and his elder brother, they are very much anxious to know how this child will become in future. Because a responsible king, they wanted to know “Whether the child is worth to our family?” So everything was spoken that is described in the Śrīmad-Bhāgavatam, that “This child will be like this, like this,” and it was foretold that the at the last stage of his life, he will be cursed by a brāhmaṇa and he will die out of snake bite. “This child will die by snake bite.” That was also foretold. And because the brāhmaṇa cursed, a brāhmaṇa boy cursed him that “Within seven days the king will die by snake bite…” That’s a long story. Therefore, Mahārāja Parīkṣit, he was not very old, but he understood that “I will have to die by snake bite, so let me get free from this royal responsibilities.” He at once handed over his kingdom to his son and went to the bank of the Ganges and sat down there tight, without taking any food and drink, for seven days, and he heard Śrīmad-Bhāgavatam from the authoritative source of Śukadeva Gosvāmī, and he died at the end of seven days. A snake came and bit him.
So this astrological calculation were then; still there are. In the Śrīmad-Bhāgavatam, when Śrīmad-Bhāgavatam was written, it was five thousand years before. It is stated there that in the beginning of Kali-yuga, there will be buddha-avatāra, incarnation. Vabhisekha [?]. Vabhisekha means “there will appear.” These are śāstra, these are astrological calculation, everything perfect. The other day, when I was discussed about Sanātana Goswami, how even an ordinary hotel keeper, he kept an astrologer who told the hotel keeper that “This man has got eight golden dollars.” Just see. This is astrology. Even a thief could be conducted, guided by astrologer, and what to speak of others. So that was their system in India. So that example is being placed here by Lord Caitanya that the Veda, that is astrology for your guidance. For your guidance, the scripture is your astrologer. He knows your future, he knows your past. So therefore you should consult, you should consult, for our guidance.
Now, the astrologer is supposed to give some instruction to the poor man.
‘ei sthāne āche dhana’-yadi dakṣiṇe khudibe
‘bhīmarula-barulī’ uṭhibe, dhana nā pāibe
Now, the astrologer says, is giving him, it is figurative, that “If you want to search out the Absolute Truth by ritualistic method…” Mostly people are attached to the particular faith and its ritualistic method. They consider this is everything. Veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ. They think that performing these rituals of a particular religion and faith, that is all; no more. So Lord Caitanya says, Lord Caitanya in the shape of that astrologer says, that if you follow—it is given figuratively, that he is searching after the wealth left by his father. Similarly, we have got our father, the Supreme, and He is the supreme proprietor of everything. If we try to find out our father and father’s property by the ritualistic process—there are ritualistic processes in every religion and in every scripture—but if we stick to that, then the result will be they will be entrapped by the search, fanaticism, and it will be not possible to make progress. This is called dakṣiṇa system. Dakṣiṇa, dakṣiṇa means if he is giving him instruction that “Your house is bounded by east side, west side, north side and south side. So if you go to the south…” South is translated into Sanskrit, dakṣiṇa. And dakṣiṇa also means giving something to the priest in respect of his service for performing rituals. So this is figuratively being used, dakṣiṇa. Dakṣiṇa means priesthood. If you follow the priesthood, then the result will be that ‘bhīmarula-barulī’ uṭhibe, dhana nā pāibe. “There are some poisonous insects which will bite you, and you will not be able to dig out the wealth left by your father.” So this poisonous effect is that the priesthood, they are for business. They will never give you the right thing, not it is in their power. Not it is in their power. That is going on. But if you find out, if you want to find out the Absolute Truth through this rituals and priesthood, then the result will be that you will be bitten by some poisonous insects and your attempt will be unsuccessful. Paścime, paścime khudibe.
‘paścime’ khudibe, tāhā ‘yakṣa’ eka haya
se vighna [karibe]—dhane hāta nā paḍaya
Then again, the system of ahaṅgama-pāsanā, pantheism, philosophical speculation, pantheism, monism, atheism, agnosticism, so many isms there are. So if you follow these isms, there is a jata, there is another danger which you will not get any information of the Absolute Truth.
‘uttare’ khudile āche kṛṣṇa ‘ajagare’
dhana nāhi pābe, khudite gilibe sabāre
So uttara, uttara means uttara-mīmāṁsā. There is a philosophy which is called karma-mīmāṁsā. Karma-mīmāṁsā means there is no need of making your relationship with God. God is Supreme, accepted, but He is bound to give you the result of your honest work. This is another philosophy. So you work honestly, there is more or less moral principles. If you stick to the moral principle, ethics and morals, then you will be entrapped by the prideness that “Oh, I am very moral. I do not speak lies. I do not steal. I treat with my neighbors very nicely. So I have no necessity to search out father. I am quite all right.” That means, this mundane moralist, if you become mundane moralist, or if you become mundane philosopher or if you stick to the ritualistic process of your particular faith, then there is no hope of reaching to the Absolute Truth. Mundane scriptural, ritualistic way and dry speculative philosophy and mundane moralists. Just like Arjuna and his brother. His eldest brother is Mahārāja Yudhiṣṭhira; he was very moralist, Dharmarāja. His name was “the king of religious principles,” Dharmarāja. So Kṛṣṇa Himself advised him that “You go to Droṇācārya and tell him a lie, that ‘Your son is dead. Your son is dead.’ ” Now Mahārāja Yudhiṣṭhira, he was a mundane moralist, so “How can I tell lie? How can I tell lie? I have never spoken lie in my life.” So there was some argument. Of course this was, fight was, some compromise was made between them in the camp. So he became a mundane moralist. He did not consider that “The Supreme Personality of Godhead, Kṛṣṇa, is asking me to tell lie.” So he could not transgress his moral principles so he could not become a devotee of Kṛṣṇa. He [was] considered mundane moralism, so it was not possible for him to become a Kṛṣṇa conscious person. He could not take Kṛṣṇa’s order as the Supreme. But Arjuna, in the beginning, he was hesitating to fight and kill his kinsmen, and when he understood that “Kṛṣṇa wants this fight,” he decided, “Yes, I shall do.” This is Kṛṣṇa consciousness.
So these are the principles. If we stick to the particular type of ritualism—because I confess a particular type of faith, and my faith describes this sort of ritualism, I must follow—then you stick to that, you cannot make any progress. And if you go on simply philosophizing—this ism, that ism, that ism, nonsense-ism—then also you will not be able. And if you become mundane moralist, then also you will not be able. You have to become transcendental to all these mundane principles; then it will be possible to become perfectly Kṛṣṇa conscious. So it is not transgressing, because as soon as you become really Kṛṣṇa conscious, then you become all: you become a philosopher, you become a ritualistic, you become actually moralist. What is the standard of morals? Can you explain? What is the standard of morality? Can you explain? Can any one of you say? Have you got any idea what is the standard of morality? The standard of morality is to obey the Supreme. That is standard of morality. Standard of morality does not mean that you manufacture something morality out of your concoction. No. Standard of morality is to obey the Supreme. That is standard of morality. Example. Example is, just like this State, the State has law that if you commit murder, then you will be hanged. It is immoral. If you commit theft, then you will be punished. But when the State says that you go and become a spy and become a thief and bring out these documents on the enemy’s camp, that is morality. If you kill a man, you will be hanged. But when the State order, if you kill an enemy, hundreds of enemy, you will be awarded gold medal. So if you stick to the principle, theft and murder, and do not follow the State order, you will be considered, what is called, tyrant, or what is that? Traitor. Traitor.
So if in our practical experience we see to obey the order of the Supreme is morality, standard of morality, don’t you think to obey the supermost supreme, the Supreme Personality of Godhead, to obey Him, that is morality. That is morality. So if you stick to the mundane principle, then it will not be. Therefore the astrologer advises the poor man,
pūrva-dike tāte māṭi alpa khudite
dhanera jhāri paḍibeka tomāra hātete
In other words, that if you take this process of Kṛṣṇa consciousness, devotional service, a slight attempt will give you the treasury house of that wealth. A slight attempt. Sv-alpam apy asya dharmasya trāyate mahato bhayāt. This is the only, only path. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. In the Bhagavad-gītā you will find that if you actually want God, then you will have to follow this process, Kṛṣṇa consciousness, and transcendental loving service to the Supreme Lord. That will make you successful. Even if you execute a little percentage of this process, then you will touch at once, at least you will know, “Oh, here is the hidden box containing the treasure.” Now, gradually, you open it and then enjoy. But at once you will get information, “Here is the thing.” So this is the process. Aiche śāstra kahe—karma, jñāna, yoga tyaji’.
Now, Lord Caitanya is explaining this system, different system, ritualistic, philosophical, meditation, morality, all these in śāstra-kahe. Real Vedic instruction… Just like, what is Veda? Veda means the words of the Lord. That is Veda. Scripture means the words of the Lord. God says, “Let there be light.” God says, “Let there be creation.” These words are scripture. Now one who takes out… Just like sound is transmitted from a certain place, and one who catches by the machine, he gets the information. Similarly, Veda means instruction transmitted by the Supreme Lord, and there are capable personalities, just like Brahmā, that capture it, and that is distributed, either in writing or by tradition, by hearing. That is scripture. The words of God. Now, here the Supreme Personality of Godhead, Kṛṣṇa, is personally speaking Bhagavad-gītā. Is it not Veda? That is Veda. That is real Veda. Sarva-upaniṣade. In the Gītā-māhātmya it is said, “This is the essence of all Veda.” This is Vedānta. Simply by studying Bhagavad-gītā, one becomes a learned science in the science of God. So śāstra-kahe. And what is that śāstra? The essence of all śāstra, the essence of all scripture, asks you to do—the śāstra says, the Lord says—sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] “Give up everything, just surrender under Me.” This is the most confidential part of knowledge.
So “give up everything” means there are different processes, different processes, ritualistic process, different religious processes, philosophical processes, meditation, so many. “Give up all them. Simply surrender to Kṛṣṇa.” So Lord Caitanya is stressing on that point, that aiche śāstra kahe—karma, jñāna, yoga tyaji’. Karma. Karma means general activities on moral principle. That is called karma. Karma means, real karma means that you have to live, so you have to work. So work in such a way that you may not be entangled. Just like honest businessman, he works, he works according to the law. He does not play any blackmailing, and he pays the proper income tax to the government and the other taxes. He does nicely. This is called work, karma. You have to live. Without working you cannot live. But you work in such a way so that you may not be entangled. That is called work, karma. Now, this work is not the solution of your human life. You can get some morsel of bread and eat and drink and sleep and just enjoy your life and die like cats and dogs, that’s all. And then you will take with you the result of your good work or bad work. That is karma. That is not solution. Then the next stage is, above this karma, this ordinary, general people, there is a class, they are thinkers. They are thinkers: “Whether this is the solution of life?” So thinkers, some of them are dry thinkers, they have no knowledge, but they think only. They do not get the source of knowledge from higher authorities; they manufacture their own way. So apart from that, those who are bona fide thinkers, they are called jñānī. Jñānī means that this process of karma cannot make solution of life. They push some philosophical thesis that “This is the solution of life.” They are called jñānī. The others, yogis, they meditate. So what they meditate? Not they meditate falsely; they meditate, they concentrate the whole senses and put the focus on the soul and the Supersoul. So their endeavor is to make, reestablish with the Supersoul who is sitting in my heart. That is yoga system.
So all these systems can be adjusted only in one system, Kṛṣṇa consciousness. That is the version of all the śāstra, all the Vedas. Lord Caitanya also confirms that
aiche śāstra kahe—karma, jñāna, yoga tyaji’
‘bhaktye’ kṛṣṇa vaśa haya, bhaktye tāṅre bhaji
If you want Kṛṣṇa, if you want God, then you don’t try to follow all these processes. You just try to follow devotional service to the Lord, bhakti, Kṛṣṇa consciousness. That will please Kṛṣṇa. Then by His pleasing, He will reveal to you. He will reveal to you. God being pleased with your sincere service and love, He will let you know. Just like Arjuna is being instructed by the Supreme Lord, and He says, “My dear Arjuna, I am speaking to you the most confidential part of knowledge.” So if we become friends like Arjuna to Kṛṣṇa, then Kṛṣṇa will reveal Himself, as He is revealing Himself, “I am this, I am that, I am this, I am that.” [indistinct] So if you actually want to reestablish your lost relationship with Kṛṣṇa and God, then you have to adopt this Kṛṣṇa consciousness and nothing more.
Thank you very much. [end]