Sri Caitanya-caritamrita Adi-lila 7.92-93. Gauranga Mahaprabhu - The Living Bhagavatam
Bhakti Vijnana Goswami · 2022
Chapters
Jai Jai Sri Chaitana Jai Nitananda, Jai Dvaita Chandra Jai Gore Bhakta Vrinda, Chandra Cha Gora Bhaktis Jaya Sri Chaitana Jainitananda, Jaya Sri Nitananda, Jay Dvaita Chandra Jaya Gorbhakta Brindan, Jaja Sri Chaitana, Jainitananda, Jaya, Sri Chaña Jaitananda, Ja Dvaita Chandra Jai Gorba Bhakta Vrinda, Chandra Jai Gore Bhakta Brinda, Hare Krishna Hare Krishna Krishna Krishna Hare Hare.
Hare, So
Purpose of reading Adi-lila chapter seven
I thought today to read a few verses from Sri Chaitanya Caritamrita from Adi-lila seventh chapter. Usually on this day we read from the fourth chapter or fifth chapter of Chaitanya Charitamrita or third chapter about the reasons of Chaitanya Mahaprabhu's appearance.
But I thought it would be good to read from this seventh chapter where
Sri Chaitanya Mahaprabhu himself speaks about the essence of Śrīmad Bhāgavatam because this is bhāgavatam mahā-vidyā. And it's probably good to know the essence of Śrīmad-Bhāgavatam from the lotus lips of Sri Chaitanya Mahaprabhu.
And how Sri Chaitanya Mahāprabhu came to reveal the essence of Śrīmad-Bhāgavatam, which was hidden before his advent. And here we can see the picture of Sri Chaitanya Mahaprabhu worshiping the lotus
feet of Īśvara Purī, either in Gayā or in Navadvīpa. And the section which I will read is
the conversation between Sri Chaitanya Mahaprabhu and Īśvara Purī pāda. And Īśvara Purī pāda himself reveals this verse from the 11th canto of Śrīmad-Bhāgavatam, which is according to him and Chaitanya Mahaprabhu, is the very essence of Bhāgavatam Purana.
So Chaitanya
Caitanya-caritāmṛta, Ādi-līlā, Chapter Seven, Lord Chaitanya in Five Features, text number ninety-two: nācaye gauḥ bhakta-saṅgī, kora saṅkīrtana, kṛṣṇa-nāma upadiśī, tāra' sarva-jan. This is the words of Īśvara Purī.
My dear child, continue dancing, chanting, and performing saṅkīrtana in association with devotees.
Furthermore, go out and preach the value of chanting Kṛṣṇa-nāma. For by this process, you will be able to deliver all fallen souls. It is another ambition of the spiritual master to see his disciples not
only chant, dance, and follow the regulative principles but also preach
the saṅkīrtana movement to others in order to deliver them. For the Krishna consciousness movement is based on the principle that one should become as perfect as possible in devotional service oneself and also preach the cult for others' benefit.
There are two classes of analloyed devotees, namely Goshnanandis and Bhajananandis. Bhajananandi refers to one who is satisfied to cultivate devotional service for himself.
And Goshtanandi is one who is not satisfied simply to become perfect himself, but wants to see others take advantage of the holy name of the Lord and advance in spiritual life.
The outstanding example of this is Prahlāda Mahārāja.
When he was offered a benediction by Lord Nṛsiṁhadeva, Prahlāda Mahārāja said, Naivodvije parādurātya vaitarāṇyās ttvad-vīrya-gā-mahāmṛta-magna-cittaḥ śoče tato vimukha-cetasā indriyārtha-māyā-sukhāya bharam udvahato vimūḍhān.
My dear Lord, I have no problem and want no benediction from you because I am quite satisfied to chant your holy name. This is sufficient for me because whenever I chant, I immediately merge
in an ocean of transcendental bliss, and I only lament to see others bereft of your love.
They are rotting in material activities for transient material pleasure and spoiling their lives, toiling all day and night simply for the sense of gratification, with no attachment for love of God.
I am simply lamenting for them, devising various plans to deliver them from the clutches of Maya.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains in his Anubhāṣya: a person who has attracted—who has attracted the attention of the spiritual master by his sincere service, likes to dance
and chant with similarly developed Krishna-conscious devotees. The spiritual master authorizes such a devotee to deliver fallen souls in all parts of the world.
Those who are not advanced prefer to chant the Hare Krishna mantra in a solitary place like Vrindavan.
Such activities constitute, in the language of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, a type of cheating process, in the sense that they imitate the activities of exalted personalities like Haridas Thakur.
One should not attempt to imitate such exalted devotees, rather, everyone should endeavor to preach the cult of Śrī Caitanya Mahāprabhu in all parts of the world and thus become successful in spiritual life.
One who is not very expert in preaching may chant in a secluded place, avoiding bad association.
But for one who is actually advanced, preaching and meeting people who are not engaged in devotional service are not disadvantageous. A devotee gives the non-devotees his association, but is not affected by their misbehavior.
Thus, by the activities of a pure devotee, even those who are bereft of love of Godhead get a chance to become devotees of the Lord one day.
In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura advises one that one discusses the verse of Śrīmad-Bhāgavatam beginning with Naitat Samachared Jatu Manasapi Hyanish Varaha. This is verse from the tenth canton, thirty third chapter verse number thirty three.
And the following verse in Bhakti Rasamrita Sindhu Anasakta Sevishayan Yathartam Opayanjitaha Nir Banda Krishna Sambandya Yuk One should not imitate the activities of great personalities, one should be detached from material enjoyment and should accept everything in connection with Krishna service.
And then verse number 93. Bale, Bare Bare. Saying this, my spiritual master taught me a verse from Srimad Bhagavatam. This is the essence of all Bhagavatam's instructions. Therefore, he recited this verse again and again.
Narada Muni teaching Vasudeva bhagavata dharma
This verse from Śrīmad-Bhāgavatam, eleven to forty, was spoken by Śrī Nārada Muni to Vasudeva to teach him about Bhagavat Dharma.
Vasudeva had already achieved the result of Bhagavad Dharma because Lord Krishna appeared in his house as his son.
Yet, in order to teach others, he desired to hear from Śrī Nārada Muni, to be enlightened in the process of Bhagavata Dharma. This is the humbleness of a great devotee.
And then the verse from Śrīmad-Bhāgavatam itself E Vambrataswapriana Makirtya Mratas Swapriana Kirtya Eva Vratah Swa Priyana Kirtya, Eva Sva Priya Kirtya, Datanu Raga Druta Chita Uchayhi, Datam Jatanuraga Drutachita Uchaihi Jatan Shita Hasatyatho Roditi Rodi Gayati satsyatoyati, hasatyato ruditi roti gayati, unmadavan nrityati loka bahya, madhavan writy lobhavan nrityati loka bahya.
Translation by Śrīla Prabhupāda. When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated, and chants just like a madman, not caring for outsiders.
Omṁ Viṣṇupāda Kṛṣṇa Preṣṭhāya Bhū-Tale Śrīmate Bhaktivedānta Svāmin iti nāmine. Namaste Sarasvate deve gaura-vāṇī- प्रचारिणे nirvīśeṣa-śūnyavādi-pāścātya-deśa-tāriṇهِ prācāriṇe, nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe vāñchā-kalpatarubhyaḥ ca kṛpā-sindhubhyaḥ eva ca patitānāṁ pāvanebhyo namo namaḥ. Śrī-Kṛṣṇa-Caitanya pāvanebhyo namo namaḥ, Śrī Kṛṣṇa Caitanya Prabhupāda Śrī Advaita Gadādhara Śrīvāsādi-gaura-bhakta-vṛnda Hare Kṛṣṇa Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa
Bhakta Vrinda Hare Krishna Hare Krishna, Krishna Krishna
Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare, Hare Krishna Hare Krishna Krishna Krishna Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare.
Ajanulambita pujokanakawadatu sankirtanaikapitarokamalaya taksa viswambarodvichavaru Yuga Dharma Palo Vandej Jagatpriakaroka Rūpāvatāro na mau mahāvadānyāya krishna-prema-pradāya, krishna-ya krishna-chaitanya-nāmne gaura-tviṣe namaḥ. Yunda pravišne mahti ma prapraçuk Supamtam, Sandji Vaya da Kila Shakti Darah Swadamna, Anjamat Vadh, Prananda Mobat, Puru Sha Tob, Swasya Stuart, Pasidatam dyantubutani sivam mithodiya manaschabadram bajatata doja, awesha tam no matir appyaitu ki.
Relevance of Lord Chaitanya in modern times
Hare Krishna. So we are celebrating today the most important festival for all of us, Gauriya Vaishnavas.
Because this is the day of appearance of Sri Chaitanya Mahaprabhu who revealed the most intimate secrets of the spiritual life to everyone.
So much so that we who are born in very degraded countries, in a very degraded background, are sitting here and discussing these subject matters, which is totally, completely ridiculous.
But that's the mercy of Sri Chaitanya Mahaprabhu, and we're all the products of his mercy no matter where we are born whether
we are born in Bharata Varsha those who are born in Bharata Varsha in Kali Yuga they're also you know watching TV as their main spiritual activity spiritual practice so there's not much difference you know.
At least nowadays. Before there was definitely, but nowadays not much.
And you know when the time goes on, the more times goes on, the more message of love of Sri Chaitanya Mahaprabhu becomes more relevant and more relevant to the people of this world.
Because otherwise, as Srila Prabhupada, in this, this beautiful purport to the verse where he says that we should preach Krishna consciousness. Otherwise, people are just rotting.
And it's not that they're rotting themselves, they're just trying to make others to rot by distributing all kinds of degraded not distributing propagating propagating all kinds of very degraded ways of spending their lives
and as a result of it the natural result of it, they become more and more dissatisfied in the heart. And the hatred in the heart, dissatisfaction in the heart turns into hatred, into anger. And then as a result of it, there is a war.
We are witnessing now this completely mad uh event which is going on. That you know people of Russia and Ukraine are fighting war with each other.
If you would say this, you know, a few years back or even a few days back, people would say you must be crazy. But no, this is the natural result of the hatred which is within the heart of people.
And this hatred sooner or later has to come out. And how it comes out? It comes out as the killing of somebody who is near and dear. Killing their relatives, killing I mean it's ridiculous, it's unbelievable.
But that's the natural result. Śrīla Prabhupāda says here that actually, who is guilty, who is responsible for this war? We. Because we didn't preach Krishna consciousness enough.
Because we didn't really follow the mood of one of the Mahajans, Prahlāda Mahārāja. We didn't follow the mood of Śrīla Prabhupāda who actually teaches us what we should do.
And as a result of it we see the degradation which is taking place. And this degradation is not. I mean it's horrible what's going on in the world. It's horrible. And Śrī Caitanya Mahāprabhu came.
As I said, his message, message of love, becomes more and more relevant because he's not only teaching the essence of love, he teaches us how to spend our life, what we should do, what we are supposed to do, how not to waste our life.
And we are still even being followers of Sri Chaitanya Mahaprabhu, how much time we waste on all these useless activities instead of developing love of God, which is so rare.
How much time we spent on internet, on reading different news, and gossiping, and doing some politics, and striving for power and prestige. How much mental energy is being wasted on this?
And you know, it would be okay if we would achieve the goal of life we would be crying and roaring just by hearing the holy name of the Lord.
But because we didn't achieve it, probably we have some better goal in life than to do all these strange activities.
We really have to understand by reading these verses how much we have to do, to put it in a positive way. How much, you know what we should do, what should be the essence of our life and our activities, emphasis of what we are doing.
Because unless we achieve this elevated stage which is described in the verse of Śrīmad-Bhāgavatam, we don't understand Śrīmad-Bhāgavatam.
We may be studying in Maha Vidya Laya, Maha Maha Vidya Laya, Maha Maha Vidya, Vishwavidalaya, whatever it is. But uh you know the sign that we understand the essence of Śrīmad
Bhāgavatam is not that we know you know five verses from Śrīmad-Bhāgavatam or whatever, or we repeat it as in a parrot-like, or we give you bombastic lectures, you know, Hare Krishna.
But the essence is this: we chant the holy name and all of a sudden we start crying, or we start laughing at least. Laughing at ourselves. That's the essence.
We start dancing without actually caring of what others are doing. This is according to Caitanya Mahāprabhu is the essence and he came to teach this essence to all of us.
Perceptions of Vaishnavas in early Navadvipa
That's his message. He came to give us this message. Because before he came, Vaishnavas in Navadvīpa who was one of the centers of learning were were very, you know, it was a disgrace to the whole Navadvīp.
Whole Navadvīp considered the very fact that Vaishnavas are there as a disgrace.
You know, the cultured people of Navadvīp, they were just, you know, if they would see Vaishnavas, Vaishnavas were like untouchable for them. You know, they didn't even want to approach them close by.
They were really angry at Śrīvāsa Ṭhākura.
And very interestingly, in Śrī Caitanya-bhāgavata, Vṛndāvana dāsa Ṭhākura, while explaining the attitude of the people of Navadvīp towards the Vaishnavas who were living in Navadvīp at that time, he's saying one verse.
He said that while talking between each other, with each other,
all these proud learned people in Navadvīp would say, I was studying Śrīmad-Bhāgavatam. And I've never seen that in Śrīmad-Bhāgavatam it is said that you should dance and cry and chant the holy name.
This is amazing, you know. There are so many verses in Śrīmad-Bhāgavatam. Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, while commending on this verse, he says this is the fools.
That reading Śrīmad-Bhāgavatam, they don't see the very essence of Śrīmad-Bhāgavatam.
Everywhere, practically in every page of Śrīmad-Bhāgavatam, starting with the third verse of Śrīmad-Bhāgavatam. Vi bata Bhagavatam Rasa Malajam.
From the third verse of Śrīmad-Bhāgavatam said that this is the essence of Śrīmad-Bhāgavatam is rasa and you should faint. This is what, this is how you should read the Śrīmad-Bhāgavatam.
Śukadeva Gosvāmī explains the method of reading Śrīmad-Bhāgavatam.
You read Śrīmad-Bhāgavatam and then you know after reading one verse you should faint and then you know get back to senses after some time and read another verse and faint again. Because this is rasa-ālayam.
This is you know this is you should you should read till you faint. You know, of course it will take us long time to read till you faint.
Maybe if we read during Gaura Purnima when we fast then this this bona fide result of reading Śrīmad-Bhāgavatam would come to us.
But Vṛndāvana dāsa Ṭhākura explains that this is this is how people were degraded. How people were how the consciousness of people is perverted and
you know unfortunately the fact that where you're reading and studying Śrīmad-Bhāgavatam doesn't mean much unless you're really following Śrī Caitanya Mahāprabhu.
Because the key secret of understanding Śrīmad-Bhāgavatam is not mechanical reading of Śrīmad-Bhāgavatam, is not studying Śrīmad-Bhāgavatam, but really trying to follow the model or the mood
of Śrī Caitanya Mahāprabhu. That's a very essential key to success.
Otherwise, you know, Śrīmad-Bhāgavatam will become yet another academic discipline which we learn and we may have PhD in Śrīmad-Bhāgavatam or this degree or that degree this Bhaktivedanta degree or bhaktivaibhava degree whatever it is But all these degrees, there's just another Upadhi. Upadi actually means diploma.
Bhakti-śāstrī is upādhi. Bhakti-vaibhava is an upādhi. And bhakti means sarvopādhi-vinirmuktaḥ. You should just throw away all your bodies, all your diplomas.
Prioritizing holy name over dry scholarship
So that's that's the essence of Śrīmad- Bhāgavatam.
So Śrī Caitanya Mahāprabhu he came and while speaking to Māyāvādī sannyāsīs in Benares, he's explaining all these things. He's explaining what happened to him while he was receiving
pañcākṣarī when he received the initiation from Īśvara Purīpāda and Gaya and how Īśvara Purīpāda told him, just don't study this Vedānta. This is waste of time.
If you study this Vedānta you become you know heavy in your head and that's the only result.
You will just develop headache while uh discussing this, you know, sūtra or that sūtra. Yes, you may spend your whole life while discussing this.
You know, this other people in other sampradayas for them, Vedānta-sūtra is the main book and they really study it very carefully, but Śrīla Prabhupāda said, don't waste your time. Just chant Hare Krishna.
You are not really capable of understanding Vedānta-sūtra. Don't even pretend that you're capable. Just be honest. You know, maybe janma-śātya, maybe at most what you can understand.
That this is, this is the, oh, maybe śāstra-mūlatva, but even this is very high. So don't pretend, just chant Hare Krishna. Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Ram Ram Ram Hare Hare Krishna.
But not only chant Hare Krishna, of course, in case of Śrī Caitanya Mahāprabhu himself, as soon as he started chanting Hare Krishna, as he himself explains, he immediately developed this anurāga, jāta-anurāga. The goal of chanting Hare Krishna is to achieve anurāga, is to achieve attachment to the Lord. And the case of Śrī Caitanya Mahāprabhu was very easy. And Śrī Caitanya Mahāprabhu himself actually predicted it.
While he was displaying his pastimes as a pandit in Navadvīpa, while wandering in the streets of Navadvīpa, he would tease, especially Vaiṣṇavas, he would love to tease them.
And actually he predicted, you know, now you are running away from me.
And all the Navadvīpa, all the Navadvīpa Vaiṣṇavas when they would see Nimāi Paṇḍit, they would run away, far away from him, because they knew that he would engage them in some useless argument or whatever.
And while they were running, Chaitanya Mahaprabhu would cry from far. He would say, you know, now you're running from me. There will be time when you will run towards me.
There will be time, the time will come when you will just follow me. Please remember this prediction.
And he said to Mukunda, one of those Vaiṣṇavas, while Mukunda was tactfully, or maybe not so tactfully, avoiding speaking with him. He said to Mukunda, hey Mukunda, now you're running from me, but there will be time when
I will become such a Vaiṣṇava, then Lord Śiva and Lord Brahmā will come to my door and will beg from me bhakti. This will be the time. And of course, when this time came, this time came when he
got initiation in Gayā from Īśvara Purīpāda and he started chanting the holy name and immediately the holy name manifested his its full power in Śrī Caitanya Mahāprabhu. But
here it is said in this particular verse that in normal cases, in exceptional cases like Śrī Caitanya Mahāprabhu himself, the effect of the chanting of the holy name is immediate and sudden.
But in normal cases, it is said here: Evambratah. Evambratah means following this vrata, following this practice, following this sadhana. What is the sadhana which you should follow? Swapriya nama kirtya.
It means that you chant the holy name, but not the any holy name. Svapriya Nama. The Nama which is dear to you. The particular name of God which contains
and basically means Swapriya Namakirtya, you know for us it I mean it doesn't matter which name we chant. We don't have any particular attachment to any name. Because name for us doesn't mean much.
Swapriya Nama Kirtya implies this phrase from Śrīmad-Bhāgavatam implies that while chanting you're remembering the pastimes Bhagavatam implies that while chanting you're remembering the pastimes connected with this particular name. And you're particularly attached to these pastimes.
And therefore, you develop the attachment, this Jatanu Raga, to this particular name. You're not just chanting the name mechanically, you know.
For us it doesn't matter which name you know if it was anyway Hare Krishna okay no problem Hare Krishna but it it actually means why do we
chant Hare Krishna because Hare Krishna is supposed to be our Swapriya Nama, the Nama which is particularly dear to us because
we are attached to the pastimes of Krishna in the 10th Canto of Śrīmad-Bhāgavatam. And because we know these pastimes. Because otherwise, how you develop anuraga to all these pastimes?
How you will get to this level of Jata Anuraga? So So this is the practice. The practice is not only chant the holy name, but the chant the holy name or glorify the holy name in Kirtan, which is particularly dear to you.
Why? Because you know the pastimes which is contained, which are contained in this name. The pastimes which are in this name and which should be revealed in this name.
And Viśvanātha Cakravartī Ṭhākura, by commenting on this verse, Evam Bratakswapriya Nama Kirtya Jatana Raga. Drutta Chitta Uchaya. Drutta Chitta.
Well, because of this anuraga, because of this attachment to the holy name, you will feel that your heart will become liquid. You will feel then this amazing process of the melting of the heart.
I'm sure that everyone has this, you know, some little experience, at least little experience of this Druttachitta when the heart becomes melted.
You know, you all of a sudden, because your heart becomes melted, you love everyone.
You know, just a minute ago you were envious of everyone, you you didn't tactfully show it externally, but you were not happy with everyone, you know, why he's here and his nose is like this, and you know, and he thinks he's a pure devotee, he's a pretender and you know.
But all of a sudden while chanting the holy name, uh, you look at the people, oh my goodness, they're all pure devotees. It's only uh I am an envious demon. This is what it means, Druttachitta.
This is what it means that your heart becomes melted because when the predominant bhava in the heart, I want to enjoy. And I want to enjoy better than everyone.
And everyone should worship me because this is the way how I should enjoy. How else I can enjoy? Everyone should understand my glory, you know, if this is the bhāva, it means that the heart is steel framed.
It means that the heart is like iron or like stone. But you know, when the heart becomes soft as it is supposed to be, then you love everyone, and then because the heart becomes soft, you start crying.
And it is said what is going on here that is uccaiḥ. Very loudly you start chanting and loudly uccaiḥ hasati. Such a person, he starts laughing very loudly and then atho athāha then after that roditi, he starts crying and
rauti, he starts uh he starts yelling in a very pitiful tone and gāyati, he starts singing and then unmattavan, he is completely mad. nṛtyati, he starts dancing loka-lajjāṁ vinā without
Symptoms of ecstatic love in devotional practice
paying any attention any attention to the reaction of other people. So Viśvanātha Cakravartī Ṭhākura commenting on this verse, he explains what's happening, what is the nature of this anuraga.
He says that while chanting the holy name, all of a sudden you see the
beautiful scene when Krishna, little tiny boy Krishna with his curly hairs and big lotus eyes and you know very red like bimbo fruit lips, smiling and you know, looking around in a very fierce, fearful way. You know, he's really afraid.
And it's dark, it's becoming little, little some light is coming. It's early morning and he is stealthily, you know, uh goes into some gopi's house. And he's looking around. Somebody sees me or not sees me.
He's really afraid. And you see this scene. You're chanting Hare Krishna.
Hare Krishna, Hare Krishna, Krishna, Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare And you're not thinking what will be the today for breakfast. Or how I will enjoy after that, or what will happen when I achieve this or that or whatever. You know, you're thinking, you see this scene how Krishna is trying to steal some butter.
And then all of a sudden, Krishna hears a loud voice of a gopi who caught him red-handed. Hey, this is a thief! And Krishna becomes very afraid. And when you see this, you start laughing.
You're chanting Hare Krishna and you just love and love and love. Hare Krishna, Hare Krishna, Krishna, Krishna, Hare Hare, Hare Rama, Hare Rama, Ram Ram, Hare Hare.
And all of a sudden this scene disappears from your vision. And when this scene disappears from your vision, you start crying. Krishna, where are you? Where are you, Krishna? You are there.
And you start you know very loudly saying, Krishna, why you're doing this to me? Who you think you are? You were just here. Why did you disappear? You know, what right do you have to disappear from my vision?
And uh and therefore he loudly says this. And when Krishna appears again with him, and he said, you know, I thought I you don't need me.
And Krishna again comes to him and he starts singing and seeing Krishna, he starts dancing. So it's not an artificial thing, it's just a real experience which devotee has. Why he has this experience because he is attached.
Why he is attached? Because he studied Śrīmad-Bhāgavatam with this purpose of being attached to the holy name. These two processes are most important sadhana and therefore this verse starts with this evaṁ-vratāḥ.
This is the sadhana. Sadhana of reading Śrīmad-Bhāgavatam as a compendium or companion to the chanting of the Holy Name.
Chanting the Holy Name, reading Śrīmad-Bhāgavatam, and then again chanting the Holy Name and then again reading Śrīmad-Bhāgavatam.
When you're tired of reading Śrīmad-Bhāgavatam, chant the holy name and you are tired of changing the holy name, read Śrīmad-Bhāgavatam. Don't do anything else.
This is what it means, Sivam Vrataha. This is the vrata which we should follow. We're supposed to follow, of course. You know, there is no YouTube in in the meantime. YouTube sadhana is not implied here.
So uh so but uh anyway Śrī Caitanya Mahāprabhu came here and he came to reveal this essence of Śrīmad-Bhāgavatam. Because again, before Śrīmad-Bhāgavatam people, before Caitanya Mahāprabhu people studied Śrīmad Bhagavad.
Madhvācārya, the only one out of four original ācāryas gurus of four vaiṣṇava sampradāyas, he wrote commentary on Śrīmad-Bhāgavatam, Bhāgavata Tātparya. Very short, essential commentary, but you know and the and in Madhva
Sampradāya Śrīmad-Bhāgavatam is very highly revealed. There are few commentaries written by the followers of Madhvācārya, more elaborate.
In Sri Sampradaya, there is commentary written by Vīrarāghavācārya and which is also very you know very essential commentary.
But again, you know let's let's examine very impartially whether we should whether we have the right to say that before
Chaitanya Mahāprabhu and outside of Caitanya Mahāprabhu's Parampara, nobody can understand Śrīmad-Bhāgavatam. Is it not a sectarian claim?
Is it not a very you know exaggerated claim which uh members of some, you know, Bengali sect of Vaiṣṇavas you know put forward to to prove their superiority.
So let's let's try to examine this very carefully because it's essential for us to understand that even though there are
beautiful commentaries on Śrīmad-Bhāgavatam written by very elevated vaiṣṇavas, but still there is something very special in the way how Śrī Caitanya Mahāprabhu explained the commentary.
And therefore, for us to understand Śrīmad Bhagavatam really as Svarūpa Dāmodara Gosvāmī himself says in Caitanya-caritāmṛta: the only way to understand the essence of Śrīmad-Bhāgavatam is to find the devotee who is completely absorbed in the lotus feet of Lord Chaitanya. And to hear him. And then only we will be able to swim in this Siddhanta Samudra Taranga.
Then only we will be able to swim in this ocean of the on the waves of this Siddhanta Samudra, of Śrīmad-Bhāgavatam, of this ocean of different philosophical conclusions.
You know, only then if we hear from such a person, not from anyone else.
You know, we respect and we may study commentaries of other acharyas. They have, you know beautiful uh realizations about different verses and meanings of Śrīmad-Bhāgavatam.
You know and uh but of we try to follow as much as possible Śrīdhara Svāmī and uh then uh other uh commentators who uh from Gaudiya Sampradaya like Viśvanātha Cakravartī Ṭhākura and Vaṁśīdhara and Jīva Gosvāmī of course and his and his beautiful numerous writings
Satsadarbhas and not only but other Sanātana Gosvāmī when it comes to the 10th cano[n].
Unique contribution of Chaitanya Mahaprabhu to Vrindavan mood
So we try to do this why uh so let's examine I will not um do it for a long time but I wanted to make a few points in this regard.
Uh why it is so important for us to follow Śrī Caitanya Mahāprabhu and what is the specialty? What is the Viśeṣa of his explanation of his exposition of the philosophy of Śrīmad-Bhāgavatam.
Actually, Prabodhānanda Sarasvatī, Śrīpāda Prabodhānanda Sarasvatī. In a few verses, who is of course very fanatical follower of Śrī Caitanya Prabhu. Openly fanatical.
He is not afraid of he's actually proud of being called a fanatic. So he said a few very interesting things.
I mean he said many interesting things, but he says very interesting things which are important for us to understand. He said, Ārāditaṁ navavanaṁ vraja-kānanaṁ te. Vraja evārdūre.
He says, if you uh worship Ārāditaṁ navavanaṁ Navadvīpa with its nine forests, uh then only vraja-kānanaṁ te then only the vraja-kānanaṁ, the forest of Vraja will become yours.
Then only you have the access to this vraja-kānanam. You know, you cannot really enter to this forest of Vraja without worshipping.
In other words, you cannot enter to the forest of Vraja without worshipping Śrī Caitanya Mahaprabhu.
Because worshiping the nine islands of Navadvip means that you worship the personality of Chaitanya Mahaprabhu and his mood. It basically means that you understand, you know, how he worships Krishna.
Otherwise, there is no entrance to Vrindavana.
And then he says, Aradhita dvija-suto vraja-nāgaras te. If you worship Dvija Suta, if you worship this brāhmaṇa, the son of a brāhmaṇa, Dvija Suta, then Vrajanagara, then this Lampata, this you know very uh how you say this in a gentle way this vraja-nāgara, this very promiscuous uh hero of Vraja, very uh you know loving hero of Vraja will become yours only then.
And uh nārādhita-dvi-jāsuto na tu vetti kṛṣṇaṃ. You will never understand Krishna, you will never understand Krishna. If you are not worshipping Dvijas Sutta, if you are not worshipping Śrī Caitanya Mahāprabhu.
And then he said even more amazing things. He says Navadvīpe vased yas tu kuryāt syād vrajasthitiḥ, marīcikāvad anyatra dūre vṛndāvanaṃ dhruvam.
He said, those who live in Navadvīp only they live in Vrindavan and those who don't live in Navadvīp for them living in Vrindavan is like a mirage It's very far away.
They may think that they're living in Vrindavan. In reality, they're not living in Vrindavan. It's a mirage.
It's like a mriga, like this, you know, deer who is running behind mirage, he thinks, you know, the water is here. And in a similar way, we may live in Vraj.
But if we think that we live in Vraj without worshipping Śrī Caitanya Mahāprabhu, without worshipping Navadvīp and the rasas of Navadvīp, it's just a mirage. We are living in a not in the real Vrindavan, we are living in a mirage of Vrindavan. That's That's uh the extent of his his his niṣṭhā of Śrī Caitanya Mahāprabhu.
Oh, what happened with this verse? Anyway, there is one more verse which uh also from Navadvīpa Śataka. Oh, what happened? There's not last line is disappeared. Anyway, it's a nice verse. Very important verse for us. Arimudha.
The very address is clear. To whom Prabhupada Saraswati is appealing haremudha gudham vicinute harer bakti padavim Davyasya Drishya Pya par parichita purvam muni varai.
He says, O fool, please try to achieve this bhakti padadim. Try to achieve the stage of real bhakti. Not be satisfied with some shadow of bhakti, some some semblance of bhakti. Some bhakti bas. Gudham, which is very secret.
Vichinutes, think about this. Harer, Harer Bhakti Padavim, Bhakti of Lord Hari. And then he says it's a very, you know, it's a very interesting way of thinking.
He says, You're fool, you please think about this bhakti and please try to achieve it. Uh, what is what this kind of bhakti you should try to achieve purvum muni varai dystya aparcita.
You should try to achieve this bhakti which the sages of the past couldn't achieve. Please, Muda, try to achieve the bhakti which the sages of the past couldn't achieve. Is it. Does it sound very logical? Logical proposal?
You know, what is this perspective? What chances do we have? You know, please try to achieve this bhakti which was even not accessible to the sages of the ancient Vedic past.
And then he says Navishrambaschite Yadi Yadi Cha Dor Balyami Vatad he says Yadi even not even if if you Navishrambaschite if you don't really have
uh Vishramba the face into this of fool or if you think that it's Dorbaliam, that it's very difficult to achieve. Does it sound familiar? You know. Oh fool.
Please try to achieve this amazing bhakti which was not achievable, was not achieved by the sages of the past.
Or if if if you think that it's too difficult to achieve, and if you think if you don't really have pace, is it really possible? Is it possible?
What to do the last line is disappeared from my notes, but I I remember what was there, luckily. Otherwise you would be left suspended. So what to do? You just take shelter of Śrīcaitanya-deva,
And then very easily you will attain this stage of Harer Bhakti, which is not achievable otherwise. No.
So again and again and again, uh, Prabodhānanda Sarasvatī, he stresses this point that this is this is the way uh and the only way to achieve because Śrī Caitanya Mahāprabhu revealed something which was not revealed by any means.
And if we simply serve to Śrī Caitanya Mahāprabhu, then akasmāt very suddenly this, uh, gaura-pādāravinda-vinda-ta- bhaktim hṛta-puṇya-rāśim, tataḥ sarpati krīḍayākasmād rādhā-pādāmbuja- sudhāmbu-rāśim.
You know, if we, if we serve Lord Caitanya Mahāprabhu, if we are fortunate enough after accumulating a lot of pious credits, The heaps, the mountains
Yatāyat-ha-gaura-pādāravinda-vinda-ta-bhakti-puṇya-rāśim, tataḥ sarpati, then we have chance. It's not guaranteed.
But if we serve very conscientiously, very sincerely to the lotus feet of Śrī Caitanya Mahāprabhu, prapadyate krīḍayākasmād rādhā-pādāmbuja-sudhāmbudhi-vārāśim. Then they understand what it means to feel
the love of Krishna which Śrīmatī Rādhārārī herself fe Then we will have the access to this particular rasas. Rādhā-pāda-bhājaḥ-sudhāmbudhi-rāśim.
We will be swimming in this ocean of this rasas which are accessible to the goddess of Vṛndāvana. So, this is what Caitanya Mahāprabhu came to give. And how did he come to give this?
There is another very important verse of Prabodhānanda Sarasvatī, extremely important, again, very relevant to the members of this mahā-vidyā.
Śrīla Prabhupāda Sarasvatī Ṭhākura Prabhupāda says, śrīmad-bhāgavatasya yatra paramaṁ tātparyam utaṅkitam, śrī-vyāsa-sūki-duranvāyayā rasa-prasaṅgī piyat. He says that why? What is the meaning?
Why it is necessary to have the involvement of Śrī Caitanya Mahāprabhu. Why, without the involvement of Śrī Caitanya Mahāprabhu, it's not possible for us to understand all these things because, uh, Prabhupāda Sarasvatī Ṭhākura Prabhupada explains that uh uh
that Śrī Vyāsaki Śrī Śukadeva Gosvāmī in his rasa-prasaṅgī while describing the Rasa dance, api, he. He only, uh, parāṁ-tātparyam uttāṅkitam.
Parāṁ-tātparyam, the highest meaning of this rasa prasanga of this rasa leela, he only gave uttāṅkitam. Uttāṅkitam means the hint, uttāṅkitam only a little bit. He hinted what was going on there.
Sukadev Goswami himself didn't reveal it because it was very difficult. It is a very difficult subject matter. It's not easy to understand and it's not easy to become qualified to understand.
And therefore, he was not saying about this openly. He was giving hints for those who understand, but who can understand? So he himself. But what did Sri Caitanya Mahaprabhu do? What did he do?
What did he do when he came? Yadratha rasa keli nagara rasasvādaika sad-bhajanaṁ tad-vastu prathanāya gaurāṅga-vapuṣā. And therefore to reveal this because it was not revealed.
The Hari Himself, Lord Krishna Himself, He descended to this world, avatīrṇa. For what? For which purpose? Lokay in this world. Gauravapusha.
He took this Gaurāṅga-vapuṣā. In this form of Lord Gaurāṅga and tad-vastu prathanāya to reveal this vastu, to reveal this essence which was only hinted by Sukadev Goswami.
And what is this essence? Ārādhanīya-keli-nagara-rasasvādaika sad-bhajanaṁ. He explained what it means, how to perform this bhajan which was not revealed before and which is not revealed
by anyone else, only after Sri Caitanya Mahaprabhu those who follow Sri Caitanya Mahaprabhu understand what is this sad-bhajana? What is this real worship of Krishna? How can we worship Krishna?
Now, so many people worship Krishna. So many people. Everyone worships Krishna. You know. Donald Trump probably also worships Krishna. Maybe. It's possible. But from our point of view, so many people worship Krishna.
One way or another, you know, they all say God. And God means who? Krishna. They all have different ways of worshiping Krishna.
But here Śrīla Prabhupāda says a very important thing. He says, there is a real way of worshiping Krishna. Sat-bhajanam. The real way of understanding who is Krishna, that how to worship Krishna.
And only by worshiping Krishna in this way he becomes pleased. If we worship in any other way, he will not become pleased. He will become pleased, but not to this to the extent we want him to become pleased.
And we want him to become pleased to the extent that he becomes our obedient servant. That's the extent we want to achieve his pleasure, which is not a small goal.
So Prabhupāda Sarasvatī Ṭhākura Prabhupāda says very interestingly what this sat-bhajanam means: Rādhā-rati-keli-nāgara-rasāsvādai-ka-. To have the taste for this, for this Rādhā-rati-keli-nāgara- rasāsvādai-ka-. To only have taste of this.
To tune our mind and our heart in such a way that we can only have the exclusive taste of this Rādhā- -rati keli, nāgara rasa svādai-ka-.
That we have this exclusive devotion to this Rādhā-rati-, Rādhā-rati-keli, to this very intimate amorous pastimes which Krishna performs here in the kuñjas of Vraja.
Internal ecstasy of Mahaprabhu traveling to Vrindavan
And this is what Śrī Caitanya Mahāprabhu came to give. And he was the living embodiment of it. He didn't theoretically come to give it. He showed to us what it means.
His personality is the manifestation of this rasas of Śrīmad-Bhāgavatam.
And why we can only understand Śrīmad-Bhāgavatam by worshipping Śrī Caitanya Mahāprabhu, because worshipping Śrī Caitanya Mahāprabhu means to try to get into the same mood of Śrī Caitanya Mahāprabhu.
Understand the bhāvas which Śrī Caitanya Mahāprabhu himself experiences. And while reading Śrī Caitanya-caritāmṛta or Caitanya-bhāgavata, we try to understand these bhāvas or moods of Śrī Caitanya Mahāprabhu.
And while understanding the moods, and, uh, Śrī Krishna Dāsa Kavirāja Gosvāmī very, you know, generously explains this in, uh, in Caitanya- -caritāmṛta.
He says that when Caitanya Mahāprabhu was in Purī, he experienced love of God. But when he started his journey to Vrindavan, his bhāvas of love of God within his heart intensified 100 times.
So you should experience love of God, you know, uh very intensely. And then, you know, you should start your journey to Vṛndāvana. Real Vṛndāvana.
And then by the very fact that you're going on the direction of Vṛndāvana, on the direction of these loving sentiments which are displayed here, but
the very fact that you're traversing this path, your bhāva should increase hundred times. So much so that you will go through the Jarikanda forest.
And you will have to go through Jari Kanda Forest or New York Forest or whatever forest is there.
Actually, New York is much more dangerous than Jārikaṇḍa Forest. Or to speak about Moscow, I don't I don't even say this. It's very dangerous.
And you know, Caitanya Mahāprabhu is going through this Jārikaṇḍa Forest. And again, uh, Kṛṣṇadāsa Kavirāja Gosvāmī explains, you know, trying to explain to us the internal moods of Caitanya Mahāprabhu, how he's just seeing some rhinoceros and he's going just in the middle, the herd
of rhinoceros and Caitanya Mahāprabhu is going just through this herd of rhinoceros
and Balabhadra Bhaṭṭācārya is, you know. And rhinoceros, you know, give the way to Caitanya Mahāprabhu. Balabhadra Bhaṭṭācārya is wondering whether they give way to him or not, or they will treat him separately, differently.
Because, you know, Caitanya Mahāprabhu is emanating this love while chanting Hare Rāma, Hare Rāma, Rāma, Rāma, Hare Hare, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa, Kṛṣṇa, Hare Hare.
And all these wild animals in this Jārikaṇḍa forest, they feel His love. They feel this amazing experience which he experiences in his heart.
And all the you know elephants are fainting and starting chanting Hare Krishna and all the tigers and and deers embracing
each other, and this is this is you know this is only Jārikaṇḍa forest because uh Kṛṣṇadāsa Kavirāja Gosvāmī said when he reached Mathurā his mood increased hundred times.
You know, in Jārikaṇḍa Forest his mood was enough to convert all the tigers into pure vaiṣṇavas. What happened with him when he reached Mathurā? It's even unimaginable.
And then when he took bath in Viśrāma-ghāṭ in Mathurā, you know, and started towards the forest of Vṛndāvana, his mood increased even 100 times more.
And when he reached ultimately Rādhā-kuṇḍa which is nearby, you know, We cannot even imagine what he was feeling when he actually revealed uh or discovered Radakunda, this most intimate place of pastimes to the world.
Actually, Śrī Caitanya Mahāprabhu, he reserved all other places to his assistance to his, you know, Rūpa Gosvāmī, Sanātana Gosvāmī. They revealed so many places of pastimes. One place of pastime he revealed himself.
Only one. That is Rādhā-kuṇḍa. Why? Because this is the purpose of his appearance. Today we're celebrating his appearance. What is the real purpose of his appearance?
What is the real purpose of the appearance of Viśvambhara Miśra? A brāhmaṇa in Navadvīpa. The real purpose of the appearance of Śrī Caitanya Mahāprabhu is to reveal
the extent of the love of Vṛndāvana, which was not revealed and remains secret to anyone who is not a follower
of Śrī Caitanya Mahāprabhu and remains secret to most of the followers of Śrī Caitanya Mahāprabhu as well because of the of not perfect way of following Śrī Caitanya Mahāprabhu.
So, this is this is the purpose. This is what we're celebrating now. This is what we're celebrating today. And if we are not experiencing even a little drop atom of what Sri Chaitanya Mahaprabhu came to give.
You know his his appearance is a waste. His appearance in this world is futile if he uh didn't give it to us.
So if we want to really uh celebrate his appearance, the celebration of his appearance means to understand the meaning and try to approach in a very humble way the holy name with the pastimes of
Śrīmad-Bhāgavatam, especially the tenth canto of Śrīmad-Bhāgavatam and especially Rasa Leela Prasanga,
which the inner meaning of which is revealed by Sri Chaitanya Mahaprabhu and explained by his followers what is going on, how the love
of the Gopīs, because what is the tenth canto of Śrīmad-Bhāgavatam, especially the initial chapters of Śrīmad-Bhāgavatam. Again, only Sri Chaitanya Mahaprabhu was able to reveal it. It's the it's a very intimate and hidden
indirect description of the growth of bhāva in the heart of Krishna devotee. From Purvarag, described in the in the 22nd
21st chapter of the 10th canto of Śrīmad-Bhāgavatam or even before which is described in the connection with Kalya Dhamana Leela at the end of it and there is the hint of Purvarag in the 15th chapter of Shimad Bhagavatam.
So we should read that, or be able to read the tenth canto of Śrīmad-Bhāgavatam as the description of development of this Rādhā. And follow this beautiful method, prakriya, which is described there.
How the attachment becomes more and more solidified, how purvaraga turns into raga, and how this raga becomes more and more mature. Unless it reaches its culmination in Radhakund, in the meeting of Radhakund.
How through the series of meeting and separation uh of uh of this samboga and and vipralambava virahan. Through the series of this meetings, how this uh this uh the the bhava in the heart becomes more and more condensed.
So that's what Sri Chaitanya Mahaprabhu came to give, and not only came to give, how what Sri Chaitanya Mahaprabhu showed to us. That's the essence of his personality and his pastimes.
So this is what we're celebrating and uh to celebrate in a real way uh means to to understand this at least to try to understand it's it's not possible for us to understand it completely.
And follow humbly by the footsteps of Śrīla Prabhupāda who teaches us how to achieve this state, how to become real servant of uh Sri Chaitanya Mahaprabhu and ultimately achieve this state
and in this way understand the real essence of Śrīmad-Bhāgavatam which is described in this verse Evambrataks Vaprianama Kirtya Jatanu Ragadruvachita Uchaya Hasatyatoroditi Roti Gayati Unmada Vandrityati Loka Bhakya Thank you very much.
Addressing questions on preaching purity and spiritual growth
Thank you very much for that. And then from the same thing to the exclusive level of bodies, and from Vishnu Sony exclusive level of Krishna. I was thinking isn't it like usually contradictory?
He took the concept of pure devotional service from Sri Sankadaya, which is a broad concept. He took from Sri Sampradaya this idea of the purity of devotional service unmixed with karma and jnana.
Whereas the specific moods which Chaitanya Mahaprabhu propagated in his unique way are described in in Nimbarka
Sampradaya specifically in this Dasha Slokya or whatever, not in not in his commentary to Vedanta Sutra but in some other which some scholars say it's not Nimbarka author but it doesn't matter for us.
It's there in the sampradaya the moods of Gopis of Vrindavan. And it's different. It also belongs to the category of pure devotional service but or exclusive devotional service.
But the category of exclusive devotional services broader.
Like Mother Yaśodā also has exclusive devotional service. Somebody will say to her that your devotional service to Krishna is inclusive, she will be very offended. She is definitely very exclusive.
My point is about the Śrī Svāmī, Viṣṇu Svāmī, and Viṣṇu Svāmī, the principle of the exclusive devotion to Krishna, something like that.
No, in any case, the concept of exclusive bhakti is broader than the specific modes of gopis, right? So much, uh, I was hearing a lecture, you were telling about the Tenth Canto. Krishna says mat-smaraṇam.
Vrajavāsīs, they have taken shelter of me.
So you give how when person he reads Tenth Canto, adhyāya is nirodha, but is also āśraya what you are explaining about, you said also three stambha, bhuja-daṇḍa, then stambha and other fellows. Can you please let you explain this? Can you please let you explain this?
That's explained by Vallabhācārya in his commentary on this verse. Or in general he is saying that nirodha is is, you know that usually we say nirodha means the liberation or not liberation, nirodha means the destruction of this world.
Nirodha means pralaya. And this is the usual explanation.
But Vallabhācārya, he gave a very beautiful explanation of this nirodha. Nirodha means this state of internal, complete internal morbidity of, how you say this, when you become completely stunned by the beauty of Krishna's pastimes and the beauty of Krishna, and therefore you are nirodha, you become like a stone yourself.
I don't remember the details of this description, I can, you know, if you want I can dig it out somewhere but I I I I will not be able to say something more than than this general. Another question I can ask? Mm-hmm.
I based on Prabhupāda's words, just like the results to become just like Lord Caitanya approach this master,
as a master, as a god, as a devotee, as a disciple. And because it was simple, as soon as you chanted, because simplicity attention, desire immediately came.
But it's not a reason because it... exactly, exactly, thank you. So my question is again, uh, we are, uh, in society forty or fifty years and practicing, so whether desire is coming or not, how to know and keep coming out to understand this desert as well as because we are not teaching chanting holy name.
We may preach, we may explain, we may give seminars, but wealth is not increasing. And you always say, okay, chance extra free principle. But why is not increasing? Why grace is not there? This part important.
One way previously is another thing, but accepting the heart. To know the other things, but accepting other. That gives me so much pain personally.
So can you please... Well, Śrīla Prabhupāda hints on the reason in this purport which we read about the preaching. uh in this purport which we read about the preaching he says that uh while you're preaching, uh you're mingling or interacting with so many people, and there is a good chance that you will be infected by their polluted mentality. Of course, Prabhupada says that you will be protected, but
you will only be protected while preaching to other people if you have very strong And how Prabhupāda puts it here: One who is not very expert in preaching may chant in a secluded place, avoiding bad association.
But for one who is actually advanced preaching and meeting people who are not engaged in devotional service are not disadvantageous.
A devotee gives the non-devotees his association and is not affected by their misbehavior. So it's a very interesting thing or point which Prabhupāda does.
He says that in the beginning we should avoid bad association and chant in isolation unless we become very advanced.
Actually preaching is a very important activity but one has to have a certain level of advancement to preach without being polluted by the desires of other people because when we intimately associate with other people their ambitions and their desires come to us without us even noticing this.
So this kind of contamination is possible. Therefore, there should be first of all there should be should be certain you know we should practice devotional service in a very pure way for some time.
And then also there should be times during our yearly activities when we exclusively engaged in bhajan.
Because otherwise we will just be seduced or enamored by the secondary fruits of the preaching, which is we all know what? Money, you know, adoration, distinction, this and that.
So that's easy and uh and Krishna doesn't give us the love of God because he f he knows that we have some other purposes in our life. And he gives this other purpose. You want this? No problem. Take this.
You want this profit, adoration, extinction, name, fame, glory, whatever it is, take it, no problem. So uh when it's actually very interesting.
In this second chapter of the 11th canto of Śrīmad-Bhāgavatam, where this verse is there, in the conversation of Nārada Muni and Vasudeva for Navayogendra and Nimi Maharaj. This second chapter is very important.
Third chapter is also extremely important. And then the second chapter, there is this description of the three levels of devotees, three levels of advancement. Starting with uttamādhikārī.
Where it is said: sarva-bhūteṣu yaḥ paśyed bhagavad-bhāvam ātmanaḥ. Atmana. And there the uttama-bhakta is described. And who is uttama-bhakta there? Sarva-bhūteṣu yaḥ paśyed bhagavad-bhāvam ātmanaḥ.
The one who sees in all the living entities, sarva-bhūteṣu, yaḥ paśyed, bhagavad-bhāvam.
And this bhagavad-bhāvam can be translated differently, you know, you can, the first understanding of the first meaning is that you see the Lord in every living entity. You don't see the living entity, you see the Lord within the hearts of every living entity. And you're not interacting with other people, you're interacting with the Lord in their hearts, you relate with the Lord in their heart.
And, and paśyed is loṭ-lakāra, right? You have to see. It's imperative mood. Bhagavad-bhāvam yaḥ paśyed bhagavat. So, what does it mean?
Does it mean that you have to really make yourself you know force yourself to see the presence of the Lord in everyone's heart?
The ācāryas explained that this imperative mood which is there in paśyed and paśyed—you should see—means the uttamādhikārī doesn't mean that he always sees this. The uttamādhikārī means he always wants to see the Lord in everyone's heart. There is the desire to see.
So when this desire to see the Lord in everyone is there, then we can preach.
Then we will not be able to then we will not be contaminated by the other desires of other people. If this desire is firmly established within our heart. I want to see the Lord. I want to see the Lord in the heart of every living entity.
I don't want to, you know, to preach to, you know, this rich person or that rich person, this lakhpati or that krorpati.
I want to preach to, uh, to this person because I, I see his connection with the Lord, and, and so anyway, that's the it's it's painful. I, I understand what you mean. It's very painful to see this.
But anyway, such days as Gaura-purnima is good days to remind ourselves that this is the real purpose of studying and real purpose of Mahaprabhu's appearance in this world. Yesterday at night around 10, 10 p.m.
Mobs or Muslims, they attack Christian Bangladeshis mutter. So all of us are celebrating Gaura-purnima, there in Bangladesh, there's another chaos situation, chaotic situation.
So let us also be prayed to those devotees there for us Hare Krishna, Hare. Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Hare Krishna, Hare Krishna, Krishna, Krishna, Hare Hare, Hare Rāma, Hare Rāma, Rāma, Rāma, Hare Hare, Hare Krishna, Hare Krishna, Krishna, Krishna, Hare Rāma, Hare Rāma, Rāma, Rāma, Hare.