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This Bookis Dedicated to

His Divine Grace

Om Viupda ri SrimadA. C. Bhaktivednta SwamPrabhupdaFounder-crya of the

International Society for Ka ConsciousnessWhose Centennial Vysa-pj

Will Be Celebratedin 1996.


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The Flow of Nectar has been compiled from morning lectures on thermad-Bhgavatam andrCaitanya-Caritamta, delivered by His Holiness Gour Govinda Swami. Quotes from theBhagavad-gt, rmad-Bhgavatam and r Caitanya-caritamta are copyright of theBhaktivedanta Book Trust.

Edited by Raghava Pandit Das

All Rights Reserved Gopal Jiu Publications

No part of this book may be reproduced by any means without the written permission of thepublishers.

First printing: 1994, Guru Gour ga Press, Bhubaneswar, India --- 3,000 copies

E-book Edition: 2007.

Cover Page: Sri Gopal Jiu (see 'The Story Of Gopal-Jiu' in this book).

Persons interested in the subject matter of this book are invited to correspondwith the publisher :

ISKCON Gopal Jiu Publications,c/o Sri Krishna Balaram Mandir,

National Highway No.5, IRC Village,Bhubaneshwar, Orissa, India - 751015.

Email: [email protected]: http://www.gopaljiu.org
http://www.gopaljiu.org/


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All Glories to rGuru and rGaur ga

The Flow of NectarAmtera taragi

rrimadGour Govinda Swam

Mahrja

kera madhura v, amtera taragi,

tra pravea nhi ye ravaekkai-chidra sania, jniha se rava,

tra janma haila akarae

(Caitanya-caritamta.Madhya.2.31)

Topics about Ka are like a flowof nectar. If such nectar does not enter

ones ear, the ear is no better than the hole of adamaged conchshell. Such an ear is created

for no purpose.


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Contents

Introduction

Chapter One- Creating a Revolut ion!(Morning lecture onrmad-Bhgavatam 9.9.29)

The Highest InterestA Revolution is RequiredVaiavaKe?Complete Ka Consciousness

Yukta VairgyaBegging for FameWake Upjvas !

Your Well-wishing FriendThe Effulgent Spiritual SunGuru of All VarasVaiavaa Perfect Brhmaa

Imitation BrhmaaQualification and Activities

Chapter Two- Preaching, Li fe and Soul of the Vrajavss (Morning lecture onrmad-Bhgavatam 9.9.31)

Not Through LogicChief Meaning

I Must Learn From YouA Black CloudRmnujcryaSuccession of Bona Fide GurusHaridsa hkura

The Solution to Lifes Problems


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Descendant of the Supreme LordSee the Soul and Super soulPeace and BlissWomen, Gold and FameLife Comes From Life

Ka, the Object of Love

Chapter Three- The Flow of Nectar..........(Morning lecture onrmad-Bhgavatam9.9.43)

Unalloyed Devotees of KaA Topmost BrhmaaReservoir of All Mellows

Extraordinary SweetnessThe Embodiment of Supreme BlissRascal Brahm!Ka Develops GreedLike a Flow of NectarSuccess of LifePlow and Flute

Chapter Four- Jve day nme ruci(Evening lecture onrCaitanya-caritamta di

12.54-57)

Love for KaYour Heart is VndvanaPerfect Eternal Loving RelationshipEternal ServantSelfless LoveLet Me Suffer in Hell"Ka Bound Up

Bhakta v ch-kalpataru

Chapter Five- The Holy Name Fulf il ls Al l Desires... (Morning lecture on rmad-Bhgavatam 9.14.43)

Yaj a for Viu


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The Chief Result of NmaLet Us Go and Join!Permanent Bank BalanceSurrender to the Holy NameNectarean Mellow

Whatever You Touch Will Become GoldSpecial CharacteristicNmcryaPlease Give Me Ka-nmaDhruva MahrjaGurus TestA Transcendental GemKas Lotus FeetNsiha PuraWonderful Glory of BhaktiAll Optimism

The Story ofGopl Ju

About the Author


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Introduction

jaya r-caitanyacandrera bhakta candra-gaasabra prema-jyotsnya ujjvala tri-bhuvana

All glories to the moons who are devotees of the principal moon, Lord Caitanyacandra! Theirbright moonshine [the full light of love of Godhead] illuminates the entire universe.

The sun has the ability to shine powerfully, and the moons reflect the sunshine and thereforelook brilliant too. InCaitanya-caritamta Ka is described to be like the sun. . . . .Only the devoteesof Lord Caitanya Mahprabhu can dissipate the darkness of Kali-yuga the ignorance of thepopulation of this age. No one else can do so. We therefore wish that all the devotees of the Kaconsciousness movement may reflect the supreme sun [by the full light of love of Godhead] andthus dissipate the darkness of the world. (Cc. di 13.5 + purport)

His Divine Grace rrmad A. C. Bhaktivedanta Swami rla Prabhupda is most obviously oneof the foremost amongst the moonlike devotees of the principal moon, Lord Caitanyacandra. Bybroadcasting the shining brightness of Kas effulgence, he dissipated the darkness prevailing in thepolluted hearts of the victims of this degraded age. It is astonishing that in less than twelve years hespread Ka consciousness throughout the world, and yet not so astonishing considering that even

one drop of the ocean of love that his heart contained, was enough to inundate the whole universewith love of God.

In this book the author explains, that to take up the responsibility of saving the conditionedsouls from their imprisonment in this material world and to reinstate them in their eternal lovingrelationship with the Lord, is certainly a function of the purest love for Ka that the devoteepossesses. Compassion for the suffering conditioned souls is the symptom of someone who hasdeveloped such love. Further it describes purity as the pre-requisite qualification for convertingothers to pure devotional service, or in other words, Purity is the Force,and that the means for

attaining such purity is the chanting of the holy name without offense.

These days, when all of us are preparing our offerings for rla Prabhupdas centennial vysa-pj, it is important to analyze ourselves and become retrospective, to see how much we are ableto distribute love of God, that is Ka, to everyone by 1996, which would certainly be the mostbefitting offering at the lotus feet of such a dear most devotee of rCaitanya Mahprabhu agaura-priya-jana.


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We hope that the reader will drink deep The Flow of Nectar, emanating from Kas flute,brought to us through the bona fide succession of the moonlike devotees of Lord Caitanyacandra.

- The PublishersrrKa-Balarma Mandir

BhubanewarrKa Sradiya Rsaytr19 October 1994, 1st Day of Kartika


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Creating a Revolution!

We should understand what is rla Prabhupdas will and purpose. Prabhupda has said, Thereare no brhmaas in Kali-yuga kalau dr sambhav, all aredras. So, I am creating brhmaas.

Then how will Prabhupda be pleased unless we becomebrhmaas? His purpose is to createbrhmaas. But who is a brhmaa?

The intelligent class of men, they are brhmaas.They are the head portion of the society. Thesociety is like a body, but if there is no head then what is the use of the body? What is the value ofthat body if there is no head no brhmaas to guide us? Those who are buddhimna theintelligent class of men, they are brhmaas. Brahma jntti brhmaathey know the brahmavastu, para brahmathe Supreme Brhmaa. Prabhupdas purport (Bhag.9.9.29), says: Simplyto be qualified is not enough; one must engage in a brhmaas duties. The duty of a brhmaa is toknow the para brahma, Ka (para brahma para dhma pavit ra parama bhavn).

This is a brhmaa. He knows the para brahmathe Supreme Person, Kavery well andthus he engages in loving service and develops prema-bhakti.To engage in loving service is thebrhmaas duty. rla Prabhupada often quotes a verse from theBhad-rayaka Upaniad (3.8.10):yo v etad akara grgy aviditvsml lokt praiti sa kpaa. He is a miserly man who does notsolve the problems of life as a human and who thus quits this world like the cats and dogs, withoutunderstanding the science of self-realization.


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One who leaves this world without knowing the acyuta vastuthe infallible Lordhe is akpaa. The opposite of a brhmaa, is a kpaa a miser. Then there is he who does know theacyuta vastuthe infallible Lord. yo v etad akara grgy viditvsml lokt praiti sa brhmaa.He is a wise brhmaa who leaves this world knowing the solutions to lifes problems. He knowsthe Lord and has realized Him. That is not just some mere theoretical understanding. He is a

brhmaa. And what is the solution to lifes problems? That is to understand the Supreme Brahma,para brahma, Ka.Na te vidu svrtha-gati hi viu duray ye bahirartha mnina.

The Highest Interest

Those who do not understand that the highest interest is to know the Supreme Person, Ka orViu, and to be engaged in His loving service, which is the duty of the brhmaas, they can neverbecome brhmaas because they are duray, they have other desiresanybhilsa. They desirematerial enjoyment and material liberation, and they are completely captured by these two witches,

bhukti and mukti. Such persons do not know what is the real dharma or what is the goal of life.How can they solve lifes problems unless they become brhmaas? A Brhmaa who knows Kaor Viu, he knows the solution to lifes problems, otherwise how will one ever know the solution?

na te vidu svrtha-gat i hi viu

duray ye bahir-artha mnina

andh yathndhair upanyamns

te pia-tantrym uru-dmni baddh

(Bhag. 7.5.31)

These are Prahlda Mahrjas words. Persons who are strongly entrapped by theconsciousness of enjoying material life, and who have therefore accepted as their leader or guru asimilar blind man attached to external sense objects, cannot understand that the goal of life is toreturn home, back to Godhead, and engage in the service of Lord Viu. As blind men guided byother blind men miss the right path and fall into a ditch, materially attached men led by anothermaterially attached man are bound by the ropes of fruitive labour, which are made of very strongcords, and therefore continue again and again in materialistic life, suffering the threefold miseries.

Are such people brhmaas and can they solve lifes problems? They cannot do so. But thosewho know, svrtha-gati hi viuthat the highest interest is to be engaged in the loving serviceof Viu or Ka, para brahma, they know brahma vastu, brahma jntti brhmaa, they cansolve lifes problems. That person who engages in the loving service of para brahma, Kahe isactually a brhmaa, praj kurvta brhmaa. Who cannot understand this? duray ye bahir-artha manina. Most of the people do not want to understand this siddhnta or conclusion. Why?Because they are duray, they have otherdesiresanybhilsa.They are caught up in the sharp


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claws of the two witches bhukti andmukti, desire for material enjoyment and desire for materialliberation. They cannot understand it, rather, they do not want to understand it. Their heart is filledwith all these nasty things. Such persons are very much engrossed in material attachments and thusthey are in the bodily concept of life. They have the impression of the body as the self and do notknow about the soul.

So, the duty of a brhmaa is to know the para brahma, Ka, and to engage in His lovingservice. But the people nowadays are all drs and kpaas.They do not even try to understandthis thing because they are in the bodily concept of life. They only know what is their duty. Ourduty is to make nice arrangements for eating, sleeping, defending and mating. They are trying tomake all nice arrangements for themselves and for their family members, those who are related tothem. They areduray.They know that, this is our svrthaour interest. So, they are engaged inthe acquisition of material knowledge and education. Always thinking, how to collect more money,money, money, brighter than sunshine, sweeter than honey. If one is engaged in such activities ofso-called dharma, which is not the activity of Brhmaas, then even the lowest interest of life will

not be served. But for one who is engaged in the loving service of the para brahma, Viu orKa, the highest interest of life will be served. That means he will be able to understand brahma,brahma jntti brhmaa, he will be able to solve lifes problems. Such persons know the realdharma, that is thedharma of the soul. This is the process given by Bhagavn, by which one canvery easily understand ones svarpa. What is ones svarpa? Jvera svarpa haya kera nitya dsa.

That is the svarpa of thejva .Thejva is an eternal servant of Ka. Bhagavn Himself has set upthe process and has given the instructions in thestras, especially in theBhgavata Mahpura the rmad-Bhgavatam. If someone, even if he is a foola mdhafollows these instructionsunder the guidance of a bona fide guru, he will very easily understand his svarpa. So, that process

which is given by Bhagavn for easily understanding ones svarpa, that is called Bhgavata-dharma.

So-called Dharma

In this worlds so-called society, what idea or impression do people have of dharma? People donot know what is real dharma. How then can they solve the problems of life? They are caught upby the two witches bhukti and mukti. Dharma artha kmathat is the so-called dharma ofeconomic development. Their only concern is how to earn more money, more money, more moneyand thereby they think they will solve lifes problems. They are making so many material projects

how to earn more money. To completely do away with poverty. We will flood the whole countrywith honey.

These are all material projects for so-called economic development and kma, how to fulfill allmaterial desires. They know only this dharma, which is called bhoga-dharma.These three are calledbhoga-dharmathe dharma of enjoyment, and when they come up a little higher then they say,O, we do not want this. Then they want to become detached from it and want muktiliberation,


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to become one with brhmaa.This is called tyga-dharnia. Such people do not know what is realdharmathat is Bhgavata-dharma and thus they are caught up in the very sharp claws of thesetwo witchesbhukti andmukti. How can they understand the brahma vastu, and how will they beable to solve lifes problems? A real brhmaa knows the brahma vastu and thus he knows how tosolve the problems of life. If someone understands the para brahma, Ka or Viu, all his

problems will be solved.

Therefore the vaiavas or bhgavatasdear devotees of Ka, Viupreach this Bhgavata-dharma which is introduced by Bhagavn Himself. Because Ka is the only well-wisher, suhdasarva-bhtn jntv m ntim cchat i. Ka says, One who knows Me to be the well-wishingfriend of all living entities will get peace. Peacefulness is one of the symptoms of a brhmaaamapeacefulness. But throughout the whole world you will see that almost all of human societyknows only this bhoga-dharma.They do not know what isBhgavata-dharma and thereforeBhagavn has introduced it, and the devotees of Bhagavn follow it. They go out and preach to freethe whole human society from the sharp claws of these two witches, the clutches of this bhoga-dharma and tyga-dharma.They make the people understand what is the real dharmathat isBhgavata-dharma.Therefore they go out and preach ka-kath, Bhgavata-kathvery bravelyand boldly.

A Revolution is Required

Fearlessly go out and preach! Then there will be a real revolution. Because the whole world isfilled with cheaters and cheated. That is the language of rla Prabhupda. If you really preach thisscience of Ka consciousnessthat isBhgavata-dharmathen these cheaters will be exposed.

That will create a real revolution. Tad-vg-visargo janatgha-viplavo.This is in the preface of everyvolume ofrmad-Bhgavatam. rla Prabhupda has quoted that verse,

tad-vag-visargojanatgha-viplavo

yasmin prati-lokam abaddhavaty api

nmny anantasya yao kitni yac

chvanti gyanti ganti sdhava

(Bhg. 1.5.11)

On the other hand, that literature which is full with descriptions of the transcendental glories ofthe name, fame, form and pastimes of the unlimited Supreme Lord is a transcendental creationmeant to bring about a revolution in the impious life of a misdirected civilization. Suchtranscendental literatures, even though irregularly composed, are heard, sung and accepted bypurified men who are thoroughly honest.

Let the cheaters be exposed. Create a revolution! Flood the whole world with this


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transcendental literaturethat is Bhgavata-kath, ka-kath. Go out and preach boldly,fearlessly! Our Guru Mahrja has created a revolution, and a revolution is required, otherwise thecheaters will never be exposed. The whole world is full with such cheaters and cheated, completelyignorant of what is the real problem of life and the real solution to it. So brhmaas are required,those who understand the brahma vastu.That is not based on mere theoretical understanding but

they actually realize it and thus they engage in the activities of a brhmaa.They go out and preachfearlessly. They are fearless preachers.

rla Prabhupda, Bhaktisiddhnta SarasvatGosvmMahrja and rla Bhaktivinod hkura,they have all said pracraka and thus our ISKCON society is a preaching mission. So, who doespracra?Who preaches?

pra che tara, sehetu pracra,

prati hna-kagth saba

(vaiavake? 18)

Who is a vaiava? Prabhupda says so often, In Kali-yuga there are no brhmaas, kalaudr sambhav. All aredras.The brhmaas are the head portion of the society, which iscompared to a body, but without a head what is the value of the body? When you cut off the headit becomes a headless society and thus the society will fall into a deep dark ditch and suffer there.Someone who becomes a vaiava,he becomes a perfectbrhmaa.

VaiavaKe?

Then who is a real vaiava?vaiavake?

kanaka-kmin,pratih-bghin,

chiyche yre, sei ta vaiava

sei ansakta sei uddha bhakta,

sasra tath pya parbhava

(Vaiava Ke?11)

This ismahjana-vwhat themahjanas have said. He is an uttama vaiavawho has givenup kanaka and kmin. He has no attachment for money or gold, no attachment forkminwomen and no attachment for pratihname, fame, prestige and adoration. He is avaiava . That is Prabhupdas purpose, I am creating brhmaas. One who becomes a realvaiavahe becomes a perfect brhmaa. So-called brhmaas belong to the cyuta-gotra, but avaiava becomesacyuta-gotra. So that is Prabhupdas purpose, try to understand it. Become areal vaiava,kanaka-kmin, pratih-bghin, chiyche yre, sei ta vaiavagive up theattachment to money or gold, the attachment to kminwomen. Never run after name, fame,


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adoration and prestige, which are compared to a tigresspratih-bghin. If you run after thattigress she will devour you. So do not be devoured by such a tigresspratih-bghin. A vaiavais a pure devotee; sei ta vaiava sei ansakta sei uddha bhakta , he is a pure devotee. And rlaPrabhupda stresses on it, Be pure, be pure, be a pure devotee, pure devotee. See inPrabhupadas purports how he has said it thousands and thousands of times. He stresses on it. Such

a vaiava is completely detached from kanaka kmin, pratih-bghin. He is auddha bhaktawhose only attachment is the lotus feet of Ka, he has no other attachment and he is a perfectBrhmaa.

Complete Ka Consciousness

Prabhupda has created this International Society for Ka Consciousness. He named it theSociety for Ka Consciousness, but many people raised objections, Why are you saying Ka?If you say Ka then it becomes sectarian. Why dont you make it God Consciousness? Why didPrabhupda not do it? Why did he stress, No, it is Ka consciousness. Prabhupda is a vaiava,

a perfect brhmaa, who knows the goal of life. The goal of life is Ka, so achieve that goal and allyour lifes problems will be solved. Develop pure, complete Ka consciousness. He named it Kaconsciousness, not God consciousness or any other consciousness. It is Ka consciousness, that isthe goal of life. That is what Ka says in Bhagavad-gt(6.30):

yo m payati sarvatra

sarva ca maypayat i

tasyha na praaymi

sa ca me na praayat i

For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he everlost to Me. He sees Me and I see him.

To see Ka everywhere and everything in Ka, that is complete Ka consciousness. Such aperson is a worthy member of the International Society for Ka Consciousness. How will youbecome a real worthy member otherwise, without knowing Ka and developing complete Kaconsciousness? Understand the purpose of the Founder-crya of ISKCON. That is to developcomplete, pure Ka consciousnessto see Ka everywhere and to see everything in Ka. Tosee how Ka is the only supreme proprietor, how everything belongs to Ka and that Ka is theonly enjoyer. That is Ka consciousness and only then will the highest interest of life be served, nate vidu svrtha-gat i hi viu.

Completely detached from name, fame, prestige and adoration, gold and women, onlyattached to the lotus feet of Ka. He is a vaiava,uddha bhaktapure devotee.Sasra tathpya parbhava, the material world is defeated. He conquersmy,


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daivhy e gua-may

mama my duratyay

mm eva ye prapadyante

mym et tarant i te

(Bg.7.14)

Completely surrender unto Me, says Ka, who is the master ofmy. Otherwise how canyou defeatmy?The myakt, although external and inferior energy, is still very strong andunconquerablenobody can conquer it All are caught in the sharp claws of mylike the sharpteeth of a crocodile. So how to overcomemy?Unless you become a realuddha-bhakta anddevelop pure devotion, completely detached from kanaka, kmin, pratih and completelyattached to the lotus feet of Ka, how can you conquer my?There is no hope at all.

Yukta Vairgya

yath yogya bhoga, nhi tath roga

ansakta sei, ki ra kahaba

sakti- rahita, sambandha-sahita,

viaya samha sakali mdhava

(Vaiavake? 12)

That isyukta vairgya,

ansaktasya viayn athrham upayujatanirbandha ka-sambandhe yukta vairgya ucyate

(Bhakti-rasmta-sindhu 1.2.255)

That is real vairgya or renunciationeverything belongs to Ka, nothing belongs to me oranyone else. Yath yogyautilize everything in the service of Ka and for Kas enjoyment. Justaccept whatever Ka gives, whatever is required to keep this body fit for the service of Ka.

That means just the minimum should be accepted. Become detached and there will be no morediseased conditionnhi tath roga. Why are you caught up with disease bb?Because we havenot developed complete Ka consciousness. We have not developed a real attachment towards

the lotus feet of Ka. Rather we have developed attachment to this material world and the objectsof sense enjoyment. That is our diseased condition.

One who is completely Ka conscious, however, is completely detached from materialenjoyment. Rather, he is completely attached to the lotus feet of Ka and accepts only whateverKa gives as mercythat means he only takes ka prasda.Then there will be no more disease,


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nhi tath roga and ansaktahe is completely detached from the material world and the objectsof sense enjoyment. He is only attached to the lotus feet of Ka.Sambandha-sahitahe is fixed inhis relationship with Ka. He is a real vaiava,brhmaa and knows that everything belongs toKa;vsyam ida sarva.Thisopaniad mantra says that everything belongs to the SupremeLord, a. Nothing belongs to me,ra bolite prabhu ra kichu nhi. Bhaktivinoda hkuramahjana

says, O Lord, there is nothing I can say is mine. He is a brhmaa, vaiava.Viaya samha sakalimdhava everything belongs to Mdhava. He is a yukta vairg, he has developed real vairgya.He never rejects anything but accepts everything for the service of Ka without becomingattached to it because he is only attached to the lotus feet of Ka. He is completely, day andnight, twenty-four hours, engaged in the service of Viu, Ka.

Begging for Fame

He goes out and preaches. He does krtana; Hare Ka Hare Ka Ka Ka Hare HareHare Rma Hare Rma Rma Rma Hare Hareforthe pleasure of Ka.

Only for the pleasure of Guru and Gaur ga. He never doeskrtana for the pleasure of his ownself. One who does so is only running after name, fame, prestige and adoration - pratih-bghn,he is devoured by that tigress.

krtana yhra, pratih-sambhra

thra sampatti kevala kaitava

(Vaiavake? 13)

Whatever opulence or assets he collects out of such kr t ana, that is allcheatingkaitavanothing else.

However,vrajavsgana, pracraka-dhana,

prat ih-bhiksuka t r nahe aba

(Vaiavake? 18)

Those who are vrajavssresidents of Vrajabhmi their only object of love is Ka. Theyhave no other object and they are vrajavss, they arepracrakaspreachers. Those whose only

object of love is Ka, they are not dead bodies. They have life. Pra che tara sehetupracrahe has life and so he goes out and preaches the science of Ka consciousness. And whatsort of life is that? Is that material life? What is the source of life? The source of life is Ka, so thatmeans a preacher, or devotee has got Ka. He has accepted Ka as the only object of love, he isa vrajavs resident of Vrajabhmi. The residents of Vrajabhmi think Ka is everything forthem, the only object of their love. They are preachers. They never go out to preach for their own


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name, fame, prestige and adoration prat iha bhiksuka begging for fame. Those who do sohave no life, they are dead bodiesaba.

Wake upjvas !

One who has real life, that means he has got Ka who is the source of life, he is avrajavs.He goes out and preaches the science of Krsna consciousness because his heart bleeds seeing the

suffering of thejvas in this material world. He sees how they have been suffering here since timeimmemorial being devoid of Ka consciousness, entrapped by ignorancevidya. That ignorance isthe cause of suffering, He knows it and so he thinks, Let me go out and inculcate pure Kaconsciousness and give them life. Wake up! Wake up! Jv jgo, jv jgo, gauracnda bole, kota nidrjo my-picra kole. He goes out and preaches fearlessly with a thunderous voice. Wake up!Wake. upjvas ! How long will you sleep in the lap of my, the witchkota nidr jo? His heartbleeds seeing the suffering of thejvas being bereft of Ka consciousness. He sees that they arecompletely engrossed in ignorancethe source of all suffering. So he goes out and inculcates Ka

consciousness.

Mahprabhu is Ka Himself but He came as a devotee of Kabhakta bhavaandtherefore he says,

jv jgo, jv jgo, gauracnda bole

kota ndra jo my-pcra kole

bhajibo boliy ese sasra-bhitare

bhuliy rohile tumi avidyra bhare

tomre bite mi hoinu avatra

mi bin bandhu ra ke che tomra

enechi auadhi my nibro lgi

hari-nma mah-mantra lao tumi mgi

bhakativinoda prabhu-carae pariy

sei hari-nma-mantra loilo mgiy

Mahjana vkyathe mahjanas say this and we quotemahjanas; mahjana yena gata sapanth. What themahjanas speak, that is the truth; mahjana yei kahe, sei satya mni(Cc.Madhya. 25.56). Bhaktivinoda hkura is amahjana, after the six gosvms he is known as theseventhgosvm.This song is composed by him, he is such a dear devotee of Gaur gagaura-priya-jana. He knows the Lord and he says;jv jgo, jv jgo, gauracnda bole. How long will you


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sleep in the lap of my, the witch? Is it very nice like a soft bed of roses? You want to sleep in thelap of mybut re bb! Mahjana says, It is not a bed of roses, it is a bed of thorns. Do notsleep in the lap of my! For how many lives do you want to sleep in the lap ofmy?Get up! Getup!jiv jgo! jv jgo! Wake up!

Wake up!Gauracnda bole! What is your problem? How can you solve lifes problems? Whyhave you come to this world? To sleep in the thorny lap of mythinking it to be a bed of roses?

Thinking, O, it is a very nice bed of roses. But the lap of myis very thorny. So thinking it to be abed of roses you want to sleep there, but for lkhs and lkhs of lives you have already slept there.

Your Well-wishing Friend

Now who is your well-wishing friend? Tomre loite mi hoinu avatra, mi bin bandhu ra keche tomra. I descend here for you, Mahprabhu says, is there any well-wishing friend but Me?Ka says, suhda sarva bhtn. I am the only well-wishing friend of all living entities. That

Ka incarnated as Mahprabhu, assuming the mood of a devoteea vaiava-crya, sdhu. Kali-yuga sdhu pib duskara jniya, sdhu-guru rupe ka asila nady. In Kali-yuga it will be verydifficult to find a sdhu-guru, so in Nady, Ka Himself took birth to show the dealings of a realsdhu -guru.

So, Mahprabhu practically exhibited who is a sdhu-guru. His heart bleeds seeing the sufferingof thejvas that have been sleeping in the lap of the ugly witchmy, since time immemorial. Lkhsand lkhs of lives. Mahprabhu says, bhajibo boliy ese sasra-bhitare. You have come here todo Ka-bhajana but you have forgotten it being entrapped by vidyaignorance, that is my.

For you I incarnate. There is nobody who is your well-wishing friend but Me. Enechi auadhimy nibro lgi nma mah-mantra lao tumi mgi . I have come here with the medicine thatwill annihilate and destroymyforever. You have been entrapped by mywhich is ignorance andthe cause of your suffering but I have come with the medicine. That is hari-nma mah-mantra.Thismedicine that I have brought to kill the witch my. out from heremy! If one is fortunate hemeets such a sdhu -guru and gets the medicine. That is the unfailing medicineamogha auadhi.

The so-called medicine that the doctor gives you may fail but this medicine will never fail.Mahprabhu says, hari-nma mah-mantra lao tumi mgi . I have come with the medicine toannihilatemyforeverthat is hari-nma mah-mantra; Hare Ka Hare Ka Ka Ka HareHare /Hare Rma Hare Rma Rma Rama Hare Hare.Take it! Take it!

The Effulgent Spiritual Sun

ka srya-sama; my haya andhakara

yh Ka th nhi myra adhikra


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(Cc.Madhya.22.31)

Ka is like the effulgent spiritual suncinmaya bhaskaraand my is like darkness,ignorance. So, where there is Ka, the effulgent light, there is no nescience or my. No darkness,that means Ka is there. Mahprabhu gives you Ka in the form of the holy name. Abhinnatvnnma-nminothere is no difference between the name of Ka and Ka Himself. So one whogives you Ka is reallysdhu-guru. He gives you Ka and thereby you will be able to annihilatemyforever and come out of her clutches, the deep dense darkness, and come to the light. Ksrya-sama Ka is like the effulgent sun so where there is Ka there is no nescience or my.Mahprabhu says, I have come with the medicineenechi auadhi my nibro lgi.

kali-kle nma-rpa ka-avatra

nma haite haya sarva-jagat-nistra

(Cc di 17.22)

In Kali-yuga the holy name is the incarnation of Kathat is the name incarnation. AndMahprabhu who is Ka Himself, has come down here with the medicine that is hari -nma, Ka.

The pure name is non-different from Ka, that does not mean nmapardha or nmabhasa. Onlythe pure name is Ka. So, Mahprabhu gives Ka and that will annihilatemyforever. Get outfrom here my! tamaso m jyot ir gamaya don t stay in the darkness, come out to the light!Myis ignorancemy andhakaraVery dense darkness. So get out from this darkness and comeout to the light, that is Ka, that is the holy name. That is the effulgent light. That is whatMahprabhu gives,mi bin bandhu ra ke che tamra. Is there any well-wishing friend but Me? Iknow your lifes problem and therefore I have come here to solve all your problems and take you to

the light. No more dense darkness, come out to the light, that is harnma which is non-differentfrom Ka.

This is the unfailing medicine, be free from suffering and develop Ka consciousness. That issdhu-guru vaiava . He comes out and preaches because he has life pra che ttra, sehetupracrathat is Ka who is the source of life. He is not prat ih-bhiksuka, abeggar of name,fame and adoration.One who runs after this he is sabaa dead body. He has no life, he is not avaiava.

Guru of All Varas

viurayayato hyst tasmd-vaiavaucyatesarve caiva varn vaiava i rehaucyate

(Padma Pura)

One who is related to Viu through devotion is known as a vaiava. A genuine vaiavais


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superior to all the varas and is the best of all.

Because one is related to para brahma, Ka or Viu, he is a vaiava. He has understoodhis eternal relationship with Viu, Ka, and is firmly fixed in that relationship. He is a vaiavaandthe guru of all varas; brhmaa, katriya, vaisya, dr. So, that is the question here: Who is a realbrhmaa? atha ya etad aksaram gargi viditvasmal lokat praiti , sa brahmanah. He who knows theakara vastuthe infallible Lord Ka, he is abrhmaa. He has developed complete Kaconsciousness and sees Ka everywhere. He sees that everything is Kas and that Ka is thesole proprietor and the sole enjoyer. So one who is fixed in his eternal loving relationship with Ka,he is abrhmaa. Manu Sahita (2.168) says:

yo nadhtya dvi jo vedam anyatra kurute ramam

sa jva na eva udratvam u gacchat i svaya

If someone after initiation, upanyanathat means he gets his second birth and becomes

dvijadoes not stay in the arama of the guru and does not engage himself in veddhynaVedicstudy under the expert guidance of that guruhe cannot become a brhmaa. Rather, he willbecome adra and all the generations after him will also become dras. And SvetvataraUpaniad (6.38) says:

yasya deve par bhaktir

yath-deve tath gurau

tasyaite kathit hy arth

prakante mahtmana

One who has developed par bhakt i, supremebhakti towards Bhagavn as well as towardsGurudeva, he will be able to understand the imports of all Vedas.

All Vedic knowledge will be revealed to him. He is a brhmaa. Brahma jntti brhmaa. Heknows the brahma vastu.

Vaiava a Perfect Brhmaa

One who has become a vaiava, he is a perfect brhmaa. And the symptoms of a brhmaa

are described in the Bhagavad-gt(18.42),

amo damas tapa auca

knt ir rjavam eva ca

jna vinam stikya

brahma-karma svabhva-jam


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was called a brhmaa merely because he was born of a brhmaa family. if he has no brahminicalqualifications and is not engaged in brahminical activities, he is not a real brhmaa.These are byname only; an elephant that looks like a real elephant but is made of wood and a mgaadeer thatis made of deerskin only. Similarly a brhmaa born of a brhmaa family who is not engaged inVedic study under the guidance of a guru, is a brhmaa by name only. AgainManu Sahit

(4.190) says,

ataps-tvanadhynapratigrah-rucir-dvija

ambhasyama-plavenaiva saha tenaiva majjati

A dvijatwice born brhmaa who is not engaged in tapasyaausterity, amo damas tapaaucahe has no austerity and is not engaged in Vedic study, rather he is a very greedy fellow,having developed great greed how to get money, money, moneypratigraha, Dont you knowthat I am a brhmaa? Feed me, feed me! Give me bhojan and prami, dakina, otherwise yourwhole dynasty will go to hell! Such persons are very much after bhojan, where very nice palatable

dishes are available. Is there any gentleman who will feed me, who will give me nice palatabledishes and nice prami, dakina?They are only running after that but they are not real brhmaas.If you donate something to such a brhmaa, what will happen to you? Both the person whodonates and thebrhmaa who accepts the donation will go to hell. Tenaiva majjatiif you make avessel out of stone and ride on it thinking, O I will cross over the ocean, riding on this vessel madeout of stone, then what will happen? Both yourself and the vessel will drown. Similarly if youdonate to or serve a so-called brhmaa who has no tapasya and no veda dhynaVedic study,rather he is greedy how to get very palatable dishes and moneydakina, then both that brhmaaand yourself will go to hell. Just as the rider who rides on a vessel made of stone drowns in the

ocean with the vessel. This is what we should understand about who is a real brhmaa.Yourbirthjti or caste does not make you a brhmaa, rather, gua-karma-vibhgaa one who hasacquired brahminical qualities and who is engaged in brahminical activities is a Brhmaa.

Qualification and Activities

Throughout the Vedas you will find so many famous renowned brhmaas of very low birth.Great brahmas but what is their birth?

rya-go mgaya kauika kut jambuko jambukt.

vlmko valmkt. vysa kaivartta-kanyym.

aapht gautama. vaiha urvaym.

agastya kalase jta iti rutatvt

(Vajra-scik Upaniad)

For exampleyasga is born out of a deera mgi, he is such a famous brhmaa, brhmaa,


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but he was not born as a brhmaa. By birth one does not become a brhmaa.Then Kauska si,another great brahmabut he was born out of kua grassand Jambuka si was born fromjambukaa jackal. And ValmikMahwho wrote Ramayana was born from an anthill but he is agreat brhmaa. Vysadeva, another famous brhmaa who wrote all the Vedic literatures for Kali-yuga what was his birth? Kaivartta-kanyymhe was born from the daughter of a fisherman,

Satyavati-suta, but he is a great brhmaa.Then Gautama , a great brhmaa born from the backof a rabbitaapht, and Vaiha another great brhmaa born from Urva, a heavenlyprostitute. He was a great brhmaa and Agasthya Muni who was born from a water potkalasa.So many instances you can find how by birth one does not become a brhmaa but rather by onesqualification and activities. So we should understand who is a real brhmaa. In the Bhgavatamoften this topic comes up of who is a real brhmaa and rla Prabhupda, the Founder-crya ofISKCON says, I am making brhmaas.

We should understand who is a real brhmaa; he understands the brahma vastu, the SupremeBrhmaa, Ka. We should develop complete and pure Ka consciousness and day and night,

twenty-four hours engage in brahminical activities, that is the loving service of Ka. Then we willbecome a real worthy member of the Society for Ka Consciousness. And that is the purpose ofthe Founder-crya of ISKCON. He says, I am creating brhmaas, because in Kali-yuga there areno brhmaaskalau udra sambhav, all aredras. So he is picking up mlecchas and yavanasand makes them intobrhmaas. All of us aremlechhas, yavanas and so he picked us up, sofortunate we are. He is such a great brhmaa vaiava, very merciful, and he has such amagnaminous heart. His purpose is that we become perfect brhmaas, acquire brahminical qualitiesand engage in brahminical activities. And if we inculcate Ka consciousness unto everybody, thenthe whole human society will become happy, no more suffering will be there. So, go out and preach

the science of Ka consciousness, inculcate Ka consciousness then the whole world will behappy. That is the heart of a real vaiava,brhmaa.


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Preaching, Life and Soul of the Vrajavss

When the question of prama-tat tva comes up, we should know which evidence is the realand correct evidence and which evidence we should accept?

rmad-bhgavata pramam amala prema pumartha mahn

ri-caitanya mahprabhor mtm ida tatrdar na para

Caitanya Mahprabhu has said that thermad-Bhgavatam is the spotless proofpramamamala. rmad-Bhgavatam is the essence of all Vedic literature sarva-vednta-srath hi rimad-bhgavatam iyate (Bhag.12.13.15). It is the essence of all Vedas and it is the last contribution ofrla Vysadeva.

After compiling all the Vedas, Puras and Upaniads, he at last compiled the rmad-Bhgavatam under the instruction of his revered spiritual master Nrada Muni. Taking the essence ofall Vedas, Puras and Upaniads, he put everything in thermad-Bhgavatam and therefore it is

the essence of all veda-vednta. And Mahprabhu gave his opinion thatrmad-Bhgavatam is thespotless proof. We accept it because prema-bhakti-tattva has been described in thisrmad-Bhgavatam.

rla Bhaktisiddhnta SarasvatGosvmPrabhupda has said,ifall the different books of all thedepartments of knowledge from the library of the world will be destroyed, there will be no loss at allif only onermad-Bhgavatam is there. rmad-Bhgavatam is such a stra.The essence of all


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At the same time Srvabhauma Bhattcrya had also gone to the temple of Jagannatha to havethe darana of the Lord. So, when he saw that the paas were going to beat Mahprabhu hebarred them and said, No, dont beat Him! Some effulgence is coming out from Him, He is amah-bhgavata.Then Srvabhauma Bhattcrya took Mahprabhu to his residence where thisdiscussion took place with his brother-in-law Gopinthcrya. Gopinthcrya was a devoteewhereas Srvabhauma Bhattcrya was a follower of ankarcrya, amyvdi. He was a verylearned scholar, bhaspati avatrathe incarnation of Bhaspati. Such a scholar cannot be foundeven up till this day.

So this discussion took place with Gopinthcrya, who tried to convince SrvabhaumaBhattcrya that Mahprabhu is Bhagavn. He could not be convinced however. Then this pramatattva came up. What prama or evidence do you accept? You are saying that He is Bhagavnwith so muchastra pramaVedic proof, Srvabhauma Bhattcrya said.

So much Vedic proof is there but the students of Srvabhauma Bhattcrya who were presentthere objected saying, No, we will only accept anumna prama.They accept thisanumnaprama which is based on mental concoction and imagination. They have that logic. If from adistance you see a hill it looks as if it is covered with smoke, so the logic is; where there is smokethere is fire-this is anumna. But from a distance it only looks as if it is covered with smoke whilethere is no fire really. If you go close to the hill you will find that there is no fire. So then how canthis logic or evidence be correct?

Then Gopinthcrya said, anumna prama nahe vara-tattva- jneOne cannot

understand the Supreme Lord through logic. Every individual has a different anumna logic, thenhow will you come to a point acceptable for all? One has to accept stra prama, mahjanapramathat what the mahjanas, cryas have said. A bona fide crya who comes in the bona-fide disciplic succession knows veda tattva, ruti, and what he says is to be accepted. So thatdiscussion was there. It is described in the Caitanya-cari tamta.

Chief Meaning

Then another type of evidence is aitihyathat means through historical references.

Many historians are there saying that they have done research work and concluding, Byresearch we have found out that the civilization of such and such place belongs to 500 BC. Andthe people say that, because the historians have said this, we accept it as pramaevidence. Butthen another set of historians will come and differ. They will say, No, from the latest researches itcame out that the civilization of this place is from 300 BC. Who is correct?


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Although aitihya is one of the evidences, still we cannot accept it. Thus ruti pramaVedicproof, is the chief evidence. If all these threepratyaka, aitihya and anumna are cooperated withthisruti prama, then we may put faith in it, otherwise we do not.

pramev anavasthnd vikalpt sa virajyate (Bhg. 11.19.17)

That is what theBhgavatam says and Kaviraja Gosvmhas said the same in theCaitanya-caritmta.

pramera madhye ruti prama-pradhna

ruti ye mukhyrtha kahe, sei se prama

jvera asthi-v iha dui-akha-gomaya

ruti-vkye sei dui mah-pavitra haya

svata-prama veda satya yei kaya

laka karile svata-prmya-hni haya

(Cc.Madhya.6.135-137)

Although there is other evidence, the evidence given in the Vedic version must be taken as formost. Vedic versions understood directly are first-class evidence. Conchshells and cow dung arenothing but the bones and the stool of some living entities, but according to the Vedic version theyare both considered very pure.

The Vedic statements are self-evident. Whatever is stated there must be accepted. If weinterpret according to our own imagination, the authority of the Vedas is immediately lost.

Out of four types of prama-tattva, this ruti prama is the best, still one danger is there.When you accept the Vedic proof there are two meanings: mukhyrtha and gaurthathe chiefmeaning and the secondary meaning. So for he who accepts the Vedic proof as chief, still thisdanger is there. The Vedas say that the stool of an animal and the bones of a dead animal areimpure. But the same Vedas say that cow dung is pure although it is the stool of an animal, andconchshells are the bones of animals but are considered pure. We keep them in the temple andbefore rat i or any auspicious occasion we blow the conchshell. That is all-auspicious. Simplybecause Veda says it, no other proof is required. Although the stool of an animal is impure, still cowdung is pure.

Then what can the material scientists give that is of value? Take the cow dung and do research.Test it, examine it in your laboratory and what will you find bb? It is completely antiseptic. TheVedas have already said that, then why are you bothering your head? Accept Veda! Stool means allnasty things, then how does it become pure? The Vedas have said it and it is a fact.

This is the example that rla Prabhupda gave when he was talking with that professor


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Kotovsky in Moscow. We accept Veda and it is perfect. Why are you bothering your head? Justaccept Veda, it is perfect. What the Vedas say is the spotless proof.

There is only one danger; mukhyrtha and gaurtha, the chief meaning and the secondarymeaning. If someone speaks about the secondary meaning then that is not accepted as evidence.Such evidence is disturbed.

I Must Learn From You

Themyvds are very learned scholars, paitas, like Srvabhauma Bhattcrya who was theincarnation of Bhaspatibhaspat iavatra. Such apaita is still not found. He had great pridebeing the professor of Veda and Vednta. He was a ghasta but he was teaching all the sannyss.

So proud he was and when he saw Mahprabhu he said, O ri Ka Caitanya, You are ayoung sannys.You have taken sannysa at the young age of twenty-four, but it is very difficult to

keep up sannysa in Kali-yuga. A sannyss duty is to hear Vednta and meditate, but You arechanting Hare Ka and dancing in the streets. So, out of pride he said, You should hear Vedntafrom me. He was such a proud fellow that he wanted to teach Him, from whom all veda-vedntacomes All Vedas and Vednta come from Ka. Veda is the breathing of the Lordnivsitametad, and he is so proud that he wants to teach Mahprabhu.

But Mahprabhu, who is so humble, said, Oh yes, you are the professor of Vednta and I aman ignorant fool so I must learn from you. Then Srvabhauma Bhattcrya spoke on Vednta,explaining the stras but without giving the real commentary. He was only speaking the imaginative

commentary given by a karcrya in therraka-bhya.This went on continuously for sevendays in the premises of the Jagannth Puri temple.

Mahprabhu, like a very innocent student, was just sitting and hearing, without saying anything.

Then on the eighth day Srvabhauma Bhattcrya asked, O rKa Caitanya, have Youunderstood what I said? Why are You not asking any questions?

A Black Cloud

Then Mahprabhu opened His mouth, which He would not have done as long as He had notbeen asked. I understand the stra very well, Mahprabhu said. Because all veda-vednta comesfrom Him, who is the Supreme Lord. But your commentary is very difficult to understand.

What? said Srvabhauma Bhattcrya, One cannot understand thestra, therefore acommentary has been given. But You understand the stra very well without explanation?


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Mahprabhu said, Yes, because Srvabhauma Bhattcrya was not giving the correct explanation,

vysa-strera artha- yaiche sryera kiraa

sva-kalpita bhya-meghe kare cchdana

(Cc.Madhya.6.138)

The vysa-stra written by rla Vysadeva is as effulgent as the sun, but your commentary islike a black cloud that covers the sun.

The natural and correct commentary on the Vednta isrmad-Bhgavatam, but thosemyvds never speak from it. They only speak from the arrika-bhya, the imaginativecommentary given by a karcrya. It is all described inCai tanya-caritmta how Mahprabhuexplained it. The myvds speak from the Vedas, quote theUpaniads and knowstra very well.

Srvabhauma Bhattcrya quotedst ra, How can you say He is Bhagavn? st ra says

t riyuga ta the Supreme Lord comes in three yugas: satya, treta and dvpara. He never comes inKali-yuga. This is Kali-yuga then how can you say that He is Bhagavn? He pointed out that thing.Then Gopinthcrya said, You are such a great learned scholar and you do not know the realmeaning of triyuga? Triyuga does not mean that Bhagavn does not come in Kali-yuga. In Kali-yugathe yuga avatra comes.

So what does triyuga mean? Here is the question of mukhyrtha and gaurtha.Thesecondary meaning is that the Supreme Lord comes in three yugas only and never in Kali-yuga. Thisis gaurtha though, themukhyrthathat is the real tattvais that the Supreme Lord does comein Kali-yuga not as ll avatra but as yuga avatra.That is themukhyrtha or chief meaning.

Therefore, lakaa kari le svatai-pramaya-hni haya (Cc.M adhya.6 .1 37), if you do lakaanyyayou quote Veda but avoiding themukhyrtha you take the gaurtha, then the evidence isdisturbed. And this is the example we give. Literally triyuga means the Supreme Lord never comesin Kali-yuga only in satya, treta and dvpara, but this is gaurtha.

So many examples are there wheremyvdpaitas create word jugglery and therebyconfuse people. They pose themselves as great learned scholars but they never speak themukhyrtha and thus they confuse the innocent people. Another example is that of Nrada. Thechief meaning is the sort of BrahmDevari Nrada, a saintly person. But what do such word

jugglers say? They say, na rada dayanrada, rada means teeth and na means nono teeth.One who has no teeth, he is Nrada. But is Nrada an old and toothless person?

Therefore, lakaa karile svatai-pramaya-hni hayaif you create this word jugglery byquotingrut i-veda pramaevidence from Veda, which is the chief evidence, without explainingthe chief meaning it will be disturbed and cannot be accepted as evidence.


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Rmnujcrya

Another example that thecrya s quote is from the life of Rmnujcrya . During his boyhooddays Rmnujcrya was known as Lakman. Rma-anuja literally means the younger brother ofRama, that is Lakman.

He was studying under Ydavcrya who was the nextcrya after Sankarcrya. So he waslearning Veda.

One morning, while massaging oil on the body of Ydavcrya another disciple came andquoted thismantra from the Chndogya Upaniad: tasya yath kapysa puarkam evam akn.

This is a part of that mantra and that disciple asked his guru, Please explain to me this wordkapysa. I cannot understand what is the real meaning. Then Ydavcrya said, I will only saywhat the previous cryaa karcrya has said. Kapysa iskapi sakapimeans monkey andsameans buttock. Kapysa means the buttock of a monkey. So, if we take this explanation then

the full meaning of that mantra will be that the two eyes of that hiramaya purua Viu, are asreddish as the buttock of a monkey.

Ydavcrya explained it in this way. When Rmnujcrya heard it while massaging oil on thebody of Ydavcrya, he felt a great shock in his heart, so much pain. What is this explanation? hethought and started shedding tears.

Some warm teardrops fell on the body of Ydavcrya who then noticed that LakmanRmnujcryawas crying and asked, Why are you crying? Rmnujcrya replied, You

explained kapysa to mean the buttock of a monkey but it is very offensive to say that the eyes ofthat hiramaya puruaViu, are as reddish as the buttock of a monkey and thus I felt so muchpain in my heart and started crying. Then Ydavcrya got very angry You stupid rascal. You arefinding fault in the explanation of a karcrya. Do you know better than him? All right youexplain.

Then he explained it because he is a realcrya. He is the younger brother of Rma so heknows. Rmnujcrya said, What you are saying is not the real meaningit is gaurtha notmukhyrtha. In this way you disturb the evidence. Then he explained, Kam meansjalam pibati it ikapi. He explained the word kapi in this way; kam means water and pibati means one whotakes water in the form of vapor, i.e. sryathe sun. So kapi here means sun, not monkey.Kapi has many meanings. We can find that in the Amara-koa dictionary One of the meanings ismonkey and another is sryasun. Then which is the correct meaning that is applicable for thismantra? Who can tell us? That is a bona fidecrya.Those word jugglers myvds, they cannever tell us because they juggle.


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So, kapi means sryasun, one who takes away water in the form of vapor. Then sadatumeans blossomedthe lotus that is blossomed by sryathat is kapysa and not as reddish as thebuttock of a monkey. So the real meaning of kapysa in this mantra is that the two eyes of LordViu are as reddish as a lotus flower blossomed by sryathe sun.

If you create this word jugglery and only speak of gaurthathe secondary meaning, then thatis not correct.

Succession of Bona Fide Gurus

Many examples are there of how so-called paitas, who do not come under a real bona fideparamparcreate word jugglery. Therefore we have our pramika paramparthe bona fidedisciplic succession of Vediccryas.They only speak of mukhyrthathe chief meaning and wehave to accept it. So although veda prama is there still we should only speak ofmukhyrtha andnot gaurtha.

And if we explain Veda we should know what is Veda, vedeti dharm brahma vdinah. Abrahma-vdinais someone who is well versed in Vedic knowledge and who knows brahma. He hasacquired perfect Vedic knowledgebrahmncur. One of the meanings of brahma is Veda, we findthis inrmad-Bhgavatam (3.33.7), kapila-devahti savda:

aho bata va-paco to garyn

yaj-j ihvgre vartate nma tubhyam

tepus tapas te juhuvu sasnur ry

brahmncur nma ganti ye te

Oh, how glorious are those whose tongues are chanting Your holy name! Even if born in thefamilies of dog-eaters, such persons are worshipable. Persons who chant the holy name of YourLordship must have executed all kinds of austerities and fire sacrifices and achieved all the goodmanners of the ryans. To be chanting the holy name of Your Lordship, they must have bathed atholy places of pilgrimage, studied the Vedas and fulfilled everything required.

That isbrahma-vdinahe has acquired perfect Vedic knowledgebrahmajntti Brhmaa.Veda is thatstra which speaks about the nitya dharma and para brahma tattva.

Andi-siddha-sarva-purua-paramparsu sarva laukiklaukika-jna-nidnatvd aprkta-vacana-

lakao veda.This is the definition that rlajva Gosvmhas given in his Tattva-sandarbha. Itmeans Veda comes from the cause of all causessarva-kraa-kraam, sarvesvarevara, sac-cid-nanda-vigraha bhagavn.


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vara parama ka

sac-cid-nanda-v igraha

andir dir govinda

sarva-kraa-kraam

(Brahma-Sahit5.1)

Who is the cause of all causes? That is Ka, para brahma, the Supremevara.That Vedahas come down since time immemorial throughparamparbona fide disciplic succession. JvaGosvmis the bona fidecrya and he has given this definition.

In other words we may say that Veda comes from the breathing of Bhagavn and it comesdown through disciplic succession. That means through those who are very dear to Bhagavn. Kagives this knowledge to His dear devoteesvaiavas, mahpuruas, mahjanas and through them itdescends here. It is aprkta abda transcendental sound vibration, not material. Veda meansabda brahma and it comes through guru paramparthe succession of bona fidecryas, gurus.

The student hears fromguru, that is why another name for Veda is rut i, because it is receivedthrough hearing. Thisabda brahma descends when such a bona fidecryaspeaks. The SupremeLord in the form of abdasounddescends and enters the heart through the ears. In this wayVedic knowledge is received. This is Veda and the meaning of brahma-vdina---one who knowsVeda.

We can find this topic of who is a real brhmaa being discussed many times inrmad-Bhgavatam. A real brhmaa is not someone born in the family of brhmaas who has not acquired

brahminical qualifications or is not engaged in brahminical activities. Someone who has factuallyacquired brahminical qualities and is engaged in brahminical activities is a real brhmaa.

Bhaktivinoda hkura, in his Jaiva-dharma speaks of two types of brhmaas; sva-siddhandjti-siddh. One is a natural brhmaa and the other is born in the family of brhmaascastebrhmaas.Those who are natural brhmaas they are vaiavas.

TheBhad-rayaka Upaniad (3.9.10) says: tam eva dhro vijya praj kurvta brhmaa,A wise person who knows the Supreme Lord, Parabrahman, through the process of devotion, is abrhmaa. What is a brhmaa?A brhmaais an intelligent person. Prabhupda says, brhmaas

are the intelligent class of men.

The social body has four divisions; the head portion, the arm portion, the belly portion and theleg portion. That means; brhmaas, katriyas, vaiyas anddras and thebrhmaas are the headportionthe intelligent class of men. If there is no head then what is the value of the body?

And stra says, kalau dra sambhavin Kali-yuga all people aredras.That means there


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are no brhmaas no head. Prabhupda says, We are creating brhmaas. We are givingbrahminical training. It is needed otherwise the society will never become perfectwithout a head.Other varas, especially the katriyasthe administrative class, rulersshould take instructions fromthe brhmaasthe intelligent class of men. They should rule under their guidance, otherwise theywill make mistakes.

A real brhmaa is buddhimna, brahmaj purua he knows the brhma vastu, Lord Viuand has realized thebhagavat-svarpa and thetm-svarpa and thus he is engaged in prema-bhakti.That means he is avaiava. If someone becomes a vaiavahe is a perfect brhmaa.

Haridsa hkura

In this respect we may quote the example of Advaitcrya who was offering oblations to hisdiseased fatherpit-rddha. It is the Vedic custom that one invites the brhmaas and feedsthem. He invited Haridsa hkura and offered him therddha-ptra. But Haridsa, hkura, who

was born in a family of Mohamedans yvanasnot a brhmaa family, said, No, dont give it tome. I am amleccha born in a Mohamedan family. If you do it then you will be excommunicatedfrom the society of brhmaas. Advaitcrya replied, I am not afraid of that, fearlessly I shall dowhat stra says,

tumi khile haya koi-brhmaa-bhojana

eta bali, rddha-ptra karail bhojana

(Cc.Antya 3.222)

Feeding you is equal to feeding ten millionbrhmaas, Advaitcrya said. Therefore, acceptthisrddha-ptra.Thus Advaitcrya made him eat. The Vedic custom is to feed thebrhmaasbut if I only feed you I will get the result of feeding crores of brhmaas.

Haridsa hkura is a vaiava,. So he is a perfect Brhmaa. Mahprabhu made himnmcrya, he knows bhagavat-svarpa andtm-svarpa. He is engaged in prema-bhakti, twenty-four hours a day chanting hare ka hare ka ka ka hare hare hare rma hare rma rmarma hare hare.

The Solution to Lifes Problems

This is the purport to this verse from theBhad rayaka Upaniad: tam eva dhro vijyapraj kurvta brhmaa. And in the purport of Bhagavad-gt(2.7), rla Prabhupada quotes averse from the sameUpaniad; yo v etad akara grgy aviditvsml-lokt praiti sa kpaah.He isa miserly man who does not solve the problems of life as a human and who thus quits the world likecats and dogs, without understanding the science of self- realization. He is a kpaathe opposite


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of a brhmaa.Then who is a brhmaa? Yo va etad akara grgi viditvsml-lokt praiti sabrhmaa, He is a wise brhmaa who leaves this world knowing the solutions to lifes problems.He knows the infallible Lord Viu. Without knowing Viu he is a kpaa.That means one whoknows Viu can solve lifes problems, otherwise, how can you do so? The goal of life is to knowand understand Viuto get Viu. The st ras discuss this topic so many times. The Manu

Sahit (2.168) says,

yo nudtya dvijo vedam anytr kurute ram

sa jva n eva udratvam u gacchat i svayai

Someone who undergoes the gyatri-mantra dik the sacred thread ceremonygets hissecond birth and becomes known as a dvija.The duty of such abrhmaa, dvija is to stay in thegurusrama and study Vedic knowledge. But after upanyanamantra dikif he does not doso, and rather, leaves therama of the guru to engage in material activities, he becomes adra.And the whole seminal line, the generations that come after him, will all become dras.

So in Kali-yuga all areudras, there are no brhmaas because afterupanyanamantradikthey do not engage in Vedic study but instead engage in all sorts of material activities.

Descendant of the Supreme Lord

Therefore Prabhupda said, We are creatingbrhmaas. We are giving training how tobecome a brhmaa, because that is the need of the society The society cannot be perfect withouta head. Such brhmaas are the intelligent class of men and they are the gurus of all the other

varas: katriyas, vaiyas andudras. rmad-Bhgavatam (4.21.12) mentions,

sarvatrsklialitdea

sapta-dvpaika-daa-dhk

anyatra brhmaa-kul

danyatrcyuta-got rata

Pthu Mahrja was the ruler of the whole world, consisting of seven islands. He was a verystrict ruler, inflicting discipline upon everyone except for the brhmaas and the vaiavasacyuta-gotrata.

The so-called brhmaas are called cyuta-gotra but when one becomes a vaiavahe becomesacyuta-gotra. Gotra means hereditary root or family lineage and it is determined when the father isknown. They arekul dattatheir root comes from one of the s like Gautama, Kayapa,Bhradvja, Vaiha, Vaiampyan and so on. If you ask them what gotra they are from they willsay, Kayapagotra, Bhradvja gotra or Gautama gotra, but when one becomes a vaiava he


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becomes acyuta-gotra a descendant of the Supreme Personality of Godhead not ikula.

Therefore, sarvatrskhalitdeaPthus ruling was not inflicted upon the brhmaas andvaiavas because they are the gurus of all other varas.They are there to guide and instruct us.Under their guidance will the katriya kings rule. Then it will be perfect otherwise they will commitmistakes.

So, brahma jntti brhmaa that is one who knows brahma-tattva.Then what is themeaning of brahma? Brahma is theBhad-vastuverygreat and all pervadingcid-nanda visea-viu. One who knows the all-pervading Viu, who is sac-cid-nanda, and realizes this tattva, he isa brhmaa. Without knowing the all-pervading Viu nobody can become a brhmaa or a guru.When he becomes a vaiavahe is a perfect brhmaa, paramrthika brhmaa.

All these things are being discussed. A brhma-vdinais someone who is expert and wellversed in Vedic knowledge and such a person should not be killed as mentioned in the text

(Bhag.9.9.31), You are well known and worshiped in learned circles. How dare you kill thisbrhmaa, who is a saintly, sinless person, well versed in Vedic knowledge? Killing him would be likedestroying the embryo within the womb or killing a cow. This is such a sinful activity, very serious.

See the Soul and Supersoul

One who is a real vaiavahe knows and sees the Supreme Lord, Viu. He seestmthesoul, andParamtmthe Supersoul. Only such a person is a real brhmaa, a perfect realized soul.He who is fixed in brahmanbrahma nihis a Brhmaa.

brahma-bhutah prasanntm

na ocat i na kkati

(Bg.18.54)

He is brahma-bhta prasanntmhe sees the Supreme Brhmaa, Lord Viu. He sees thesoul and the Super soul everywhere and in everybody and thus he is always peaceful and blissful. Heis perfectly connected with the sac-cid-nanda brahma. Na ocati na kkatihe never lamentsfor any material loss and never desires anything because he has obtained the complete wholepura brahma. He is always peaceful and blissful. Therefore the Vedas say: tm bahure dratabhyarotabhya mantrbhya nid irdhya siddhabhya. If you want real and continuous peace and blisswithout breakniravachina then you have to see the soul, hear about the soul and meditateupon the soul. One who does so he is on the brahma-bhta stage, he is peaceful and blissfulcontinuously, without break. He never desires anything and never laments for any material loss.

So who can see the soul? What sort of vision is required? The soul is so minute, can anyone see


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it? It can be realized though. As for example, fire is there in wood but outwardly you cannot seehow it is there. If you take two pieces of wood and just rub them against each other then the firewill come out. Similarly, the soul is there,

nityo nityn cetana cetann

eko bahn yo vidadhti kmn

(Kath Upaniada2.2.13)

There is one supreme conscious being and many minute conscious beings, nityonitynamsingular and plural The minute eternal is the tmindividual soul and the supremeeternal is the sac-cid-nanda my, brahma.

Peace and Bliss

We should realize that only as long as the soul is there the material body is conscious and alive.

As soon as the soul goes out from the body, it becomes a lump of dead matter. In this way we canunderstand how the soul is present. So, we should see the soul, hear about the soul and meditateupon the soul, then we will be on the brahma-nithstage.Brahma-bhtah prasanntmfeelingcontinuous peace and bliss, he is abrhmaa. He always sees the soul and the Supersoul, he neversees the outward body.

Bhaktivinoda hkura, who is amahjana, crya in our line, says that such a brhmaa, whobecomes a vaiava,is a perfect brhmaa. He is very merciful to all living entities,jveday nmerucivaiavacra.This is the characteristic and behaviour of a vaiavahe has developed

taste for the holy name and showers mercy upon all living entities because he sees the soul. Thatfragmental part and parcel of the Supersoul, Ka, who is the object of my love. Thisjva belongsto Ka, the Lord of my heart, so how can I mercilessly be unkind to him? That isjve day, butunless one understands the Supersoul, Ka or Viu, one cannot shower mercy upon alljvas .

So, this is the perfect dealing of such a perfect brhmaa, vaiava . He is established in aperfect loving relationship with Lord Ka and sees all the jvas as part and parcel of Ka, theobject of his love. Only one who loves Ka can love one and all.

Therefore those who arebrhmaas, they have realized this and thus see the eternal loving

relationship between Ka and thejvas.Therefore he deals with them like brothers, is merciful tothem and makes friendship with his equals. He is very sympathetic to those ignorant fools who havebeen suffering here due to their ignorance. They have not developed Ka consciousness and arethus ignorant of the science of the soul, the science of Ka consciousness. He becomes verymerciful and sympathetic towards them. He imparts tat tva jna and inculcates Ka consciousnessunto them.


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These are the dealings of avaiava. Then where is the question of jealousy and hatred in thecommunity of brhmaas and vaiavas ? Otherwise such people are not brhmaas. Realbrhmaas always think of the welfare of all thejvas, because their hearts bleed seeing the sufferingcondition of thejvas .They are real vaiavas .

Women, Gold and Fame

Then we are discussing who is a real vaiavaand what themahjanas have saidmahjana-vkya.

kanaka-kmin, pratih-bghin

chiyche yre, sei ta vaiava

(vaiavake? 11)

He is certainly a vaiavawho has given up the greed for gold and money and who has noattachment to women. He never runs after name, fame, adoration and prestige which is comparedto a bghina tigress. If you are caught by that tigress then she will devour you. This is whatmahjana rla Bhaktisiddhnta Sarasvathkura says, Are you a vaiava?

sei ansakta sei uddha bhakta ,

sasra tath pya parbhava

(Vaiava Ke?11)He is auddha bhaktapuredevotee, completely detached from all material activities,

women, gold and money, name, fame, prestige and adoration. He is only attached to the lotus feetof Ka. He is a vaiava.

krtana yhra, pratih-sambhra

thra sampatt i kevala kaitava

(Vaiava Ke?13)

Those who engage in krtana only to get somepratihname, fame and adoration, Yes, heis a greatvaiavasdhu! Such a great krtanya! Only to get so much adoration. They are greatcheaters, only cheating kaitava.

Life Comes From Life

Bhaktisiddhnta Sarasvathkura says,

vrajavsgana, pracraka-dhana,


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pratih-bhiksuka ta r nahe aba

pra che tara, sehetu pracra,

pratih hna kagth saba

rdayitadsa, krtanate a,

kara uccaih svare harinma-rava

kirtana-prabhave, smaraa svabhve,

se kale bhajana-nirjana sambhava

(VaiavaKe? 18,19)

Those who areVrajavssresidentsof Vrajabhmi they have accepted Ka as the onlyobject of love. They are pracrakaspreachers. They go out and preach because they see the souland the Supersoul. They see how thejvas are suffering only out of ignorance. They see thejvas aspart and parcel of Ka, the object of their love. Out of ignorance only they are suffering, so let usgo out and preach the science of Ka consciousness, they think. Inculcate Ka consciousness

then their suffering will be done away with forever. They will become happy, no more suffering. Sothey go out and preach.

But, pratih-bhiksuka tr nahe abathose who do not go out or who preach only to runafter name, fame and adoration, they areabadead bodies. They have no life. Pra che tara,sehetu pracrahewho has life will go out and preach. And what is life? rla Prabhupda hints atthat in the purport (Bhag.9.9.31), The modern scientific theory that life is a combination ofchemicals is nonsense; scientists cannot manufacture living beings, even like those born from eggs.

The idea that scientists can develop a chemical situation resembling that of an egg and bring life

from it is nonsensical.

What is the source of life? Life comes from life, and life is Kaymamora pra dhana,ymais my life and soul! He is a Vrajavsiresident of Vrajabhmi. He has developed ka-premaand has bound up Ka in his heart. He has life. The cryas have said,

yma mora pra dhana, yma mora bharaa

yma mora jvanera jvana

yma heno dhana pbo, hiyra mjre thabo

naile prevchibanga(Padvali)

What is life? yma is my pra dhanathe most valuable asset of my life. yma is morabharaathe only ornament for me. yma is the life of my life. Such an invaluable asset is ymato me. I must get Him and put Him in the core of my heart, otherwise I cannot survive and I willhave no life.


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yma is the source of life. Life comes from life. So he who has life goes out and preaches thescience of Ka consciousness. His heart bleeds seeing the souls suffering since time immemorial.Prat ia-bhiksuka t r nahe aba he is not begging for name, fame, adoration and prestige.

Those who do so, they have no lifelifeless-they are dead bodies. This is what BhaktisiddhntaSarasvatGosvmand Bhaktivinoda hkura have said about the qualification for preachers. Thequalification is that you must get life, that is Ka, yma, and then give life to everybody. Only heis a real preacher, otherwise who will preach?

Who understands it? But this is what ourcryas have said,jve day nma rucihe is mercifulto all thejvas .These are the dealings of a vaiava. He shows mercy to one and all because hesees, thisjva belongs to Ka, the Lord of my heart and object of my love. Therefore he goes outand preaches. This is a question of love. They have become lifeless so let me inculcate life untothemthat is Ka consciousness, the real life. They are vrajavssresidents of Vrajabhumi, andhave accepted Ka as the only object of love. They are firmly fixed in their eternal loving

relationship with Ka.

Ka, the Object of Love

Ka left Vrajabhmi to go to Mathur. So, Akrra had come with his chariot, to take Kaand Balarma. The vrajavss felt so much distress that some of them ran behind Ka. Somecowherd boys and cowherd men also ran behind Ka.

Then Ugraenapatni-padm, Padmvat, the wife of Ugraena and mother of Ka sa, thought,

Why are they running behind Ka? They must want to get something from Him. They havebrought up Ka who is now twelve, thirteen years old and they have spent their money for Him.So now they see that Ka is going to Mathur without having repaid them, that is why they runbehind Him. Still, Ka had tended their cows and calvesnanda-godhana-rkhowlso He musthave repaid something, but it is not completely repaid, something is lacking and they are runningbehind Ka to get that.

This is padm-vicrathe materialistic consideration. But are the Vrajavss running after Kafor that purpose? No! Ka is their lifeyma mora pra dhana, Our life is getting out so howcan we survive? Ka is the object of their love, therefore out of love they are running behind Him.Not to get some money or anything else. They are vrajavssresidents of Vraja. They havedeveloped pure love for Ka and accepted Him as their life. Life comes from life. So they arepreachers. They go out and preach, making all the suffering living entities happy by inculcating Kaconsciousness. Let the whole world turn into Vaikuntha, where there is no suffering! That is whatPrabhupada wants, so go out and preach Ka consciousness!


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The Flow of Nectar

namo brhmaya-devya

go brahmaya-hitya ca

jagad-dhitya kya

govindya namo nma

I offer my respectful obeisances to the Supreme Absolute Truth, Ka, who is the well-wisher

of the cows and brhmaas as well as the living entities in general. I offer my repeated obeisances toGovinda, who is the pleasure reservoir for all the senses.

A devotee of Ka is very much attached to brahminical culture. Indeed, an expert personalitywho knows who Ka is and what He wants is a real Brhmaa. Brahma jntti brhmaa. Kais the Parabrahman, and therefore all Ka conscious persons, or devotees of Ka, are exaltedbrhmaas. Khatv ga Mahrja regarded the devotees of Ka as the real brhmaas and the reallight for human society. One who desires to advance in Ka consciousness and spiritualunderstanding must give utmost importance to brahminical culture and must understand Ka(kya govindya).Then his life will be successful. (Bhg. 9.9.43 purport).

Again the question of who is a real brhmaa comes up and why Khatv ga Mahrja favoursthe brahminical culture. The conclusion is drawn here. rla Prabhupda has said in his purport thatall Ka conscious persons or devotees of Ka are really exalted brhmaas. One who knowsKa and what He wants is a real brhmaa. Brahma jntti brhmaa. Such complete Kaconscious personsekntyeka bhaktasunalloyed devotees of Ka, are real brhmaas. One


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who has developed complete Ka consciousness, in other words a pure devotee of Ka, is a realbrhmaa.That is what is hinted at here. The conclusion is that this will be the success of life.Nobody can achieve the success of life otherwise. In many places in the rmad-Bhgavatam thistopic of brhmaas is discussed.

Mahprabhu, who is Ka Himself, completely defeated the philosophy of the so-calledbrahmavdis, myvds.They were stressing, Brahma, Brahma, Brahma. UnderstandingBrahmaand becoming one with that Brahma. But Mahprabhu completely defeated theirphilosophy,

veda-pure kahe brahma-nirpaa

sei brahmabhad-vastu, vara-lakaa

(CC.Madhya.6.139)

All Vedic literature and other literature that strictly follows the Vedic principles ascertain that

the Supreme Brahmaa is the Absolute Truth, the greatest of all, and a feature of the SupremeLord.

Unalloyed Devotees of Ka

So being a brhmaa and understanding Brahmaa, really means to know the Supreme Lord,Ka, and what He wants. Therefore the Founder-crya of ISKCON named this society, Societyfor Ka Consciousness. Those who join and serve this society, should develop complete Kaconsciousness. In other words, we should become unalloyed devotees of Ka. Nobody can

understand Ka otherwise. It is not an easy thing to understand Ka.

Have you seen how He is? Look at His deity form. He is a very crooked personin three placesbent. Not only in one or two places, but in three places crookedyma tribhaga-lalita. He isin three places crooked but He looks so beautiful. How can one understand such a person, whoseactivities and dealings are all very crooked? Duplicity is Kas monopoly bb! It is not themonopoly of thejva . Only one who develops complete Ka consciousness and becomes anunalloyed devotee of Ka, can understand Him. Nobody can understand Ka otherwise. Thensuch a person will become a perfect brhmaa and his life will become successful. In the Bhakti-sandarbha (117) by rla JvaGosvm, he has quoted theGarua Pura.

brhman sahasrebhya satrayjviiyate

satrayj-sahasrebhya sarvavednta-praga

sarva-vednta-vit-koya viu-bhakto viiyate

vaiava n sahasrebhyaekntyeko viiyate


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Out of many thousands of Brhmaas, one who performs sacrifice for Viu is best. Out ofthousands of such yajikabrhmaas, one who knows the meaning of Vednta is best. Out ofmillions of those who know the meaning of Vednta, a devotee of Viu is best. And out ofthousands of Viubhaktas, one who is an unalloyed devotee of Viu is the best.

A so-called brhmaa without vaiavat being a vaiava is not a real brhmaa, asquoted in Hari bhaktivilsa:

a-karma nipuo vipro mantra-tantra-virada

avaiavo gurur na syd vaiava i vapaco guru

A brhmaa may be expert inmantra, ritual and the six kinds of brahminical activities performing and teaching sacrifice, studying and teaching scriptures giving and receiving charity but if he is not a vaiava,or expert in the science of Ka consciousness, he cannot be a guru. Onthe other hand, a person, even if he is born in a family of untouchable outcastes, can become a guru

if he is a vaiava.

Here the question of guru-tattva comes up. Unless a brhmaa becomes a vaiava,he cannotbecome a guru. He may be very qualified in performing the six kinds of brahminical activities, but ifhe has no devotion and does not know the Supreme Personality of Godhead, he cannot be aguruavaiavo gurur na syt.

A Topmost Brhmaa

On the other hand we say,vaiava vapaco guru:

one may be born in a family of dog-eaters, calas, if he has developed viu-bhakti orka-bhakti he becomes aguru. A so-calledbrhmaa who is not a vaiavaa devotee of Kaalthough born in a brhmaa family, is not areal brhmaa. He may know the six types of brahminical activities verywell-mantratantra; veryexpert in mantra and Vedic rituals, adhyayana adhypan; he is very learned in the Vedas and healso teaches the Vedas to others, yajana yjana; he knows how to worship the Supreme personalityof Godhead and also teaches others how to worship. But if he has no devotion, he is a vaiava, heis not fit to be guru. One who is My bhakta, Ka says, although born in a family of dog-eaters vapaco, he becomesguru. His life is successful because he knows Me.

Then again in theHari-bhakt i-v ilsa(10.127), Santana Gosvmhas quoted,

na me bhakta caturvedmad-bhakta vapaca priya

tasmai deya tato grhya sa ca pjyo yath hy aham

A brhmaa may have studied the four VedasSma, Atharva, g andYajurif he is not My


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devotee, he is not dear to Me. On the other hand, a person born in a family of dog eaters cnalas but who is My devotee, is very dear to Me. If you are going to donate something, giveit to My dear devotee. If My devotee offers you something, accept it as his prasda, mercy. Such adear devotee is as worshipable as I am, Ka says.

An unalloyed devoteekntyeka bhaktathe topmost brhmaa.That is rla Prabhupdasconclusion. Unless one becomes an unalloyed devotee of Ka ones life will not be successful. . .,one must understand Ka (Kya govindya).Then his life will be successful That is the supremeperfection of this rarely achieved human birth.

labdh sudurlabham ida bahu sambhavnte

mnuyamarthadam anityam apha dhra

(Bhg. 11.9.29)

After undergoing lkhs and lkhs of different species of life, one gets the rarely achieved

human birth. The purpose of this rarely achieved birth is to understand the Supreme Personality ofGodhead, Ka, and develop the parama-pururthathat is ka-prema-bhakti. Without suchka-prema, nobody can understand or approach Ka, the supreme perfection of this rarelyachieved human birth.

Hari Hari! bifale janama goinu

Manuya-janama piy, Rdha Ka n bhajiy,

Jniy uniy bia khinu

(Prrthan)

Narottama dsa hkura sings, If upon getting this rarely achieved human birth, one does notengage in radh-Ka bhajan, he is knowingly drinking poison.

To understand Ka is the supreme perfection of life, brahma jntti brhmaa.That is whatPrabhupda says,.. . A devotee of Ka is very much attached to brahminical culture. Indeed, anexpert personality who knows who Ka is and what He wants is a real brhmaa.

Reservoir of All Mellows

So who is Ka? He is ymasundara-yma tribhaga-lalita. He is in three placescrookedbent, but He is very beautiful. His beauty far excels that of crores of cupids, kandarpa-koi-kamanya-viea-obha. He is so beautiful, He is adbhuta ananta pra, He is sgara-rasa-rjamadana-mohana He is the reservoir of all mellows and King of the conjugal rasa sgra-rasa.

adbhuta, ananta, pra mora madhurim


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tri- jagate ihra keha nhi pya sim

(Cc. di 4.138)

These are Kas own words. My beauty is wonderful, unlimited, and completely full. Nobodyin the three planetary systems knows it. Nobody can calculate it and nobody can reach its limit.

ei prema-dvre nitya rdhik ekali

mra mdhurymta svde sakali

(Cc.di 4.139)

Only Rdhr knows it and only Rdhr relishes that mdhurymtathe amta,sweetness emanating from My beauty.

Therefore Ka is known as mdhuryaka nilaya kathe reservoir of all sweetness.

aprva mdhurkera, aprva tra balayhra ravae mana haya alamala

kera mdhurye ke upajaya lobha

samyak svdite nre, mane rahe kobha

(Cc. di 4.157,158)

Kas beauty contains such a wonderful sweetness, that is unprecedented And its strength isalso very wonderful. If you hear about Kas beauty from the lips of a dear devotee of Ka, yourmind will become restless. Its beauty is such that even Ka, the possessor, develops greed torelish it.

Extraordinary Sweetness

Therefore Ka appeared as Gauranga. Ka cannot relish His own beauty completely, so tofulfill His greedlobhaHe appeared as Gaura, assuming the sentiment and complexion ofRdhrrdh-bhva-dyut i-suvalita(Cc. di 1.5)because nobody else but Rdhrrelishessuch wonderful beauty completely.

This is the purport here. All males, females, moving and non-moving objects, everybody is

attracted towards Kas beauty. So, he is known as sgra-rasa-rja, Symasundara, the King ofconjugal mellows, Rdh-ramana.

Ka has four types of beauty that no other viu-tattva possesses. Those are; rpa-mdhur,veu-mdhur, rat i-mdhurand ll-mdhurthe sweetness of His form, the sweetness of His flute,the sweetness of His loving dealings and the sweetness of His pastimes. It is


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uncomparableanupamaand you cannot find it in any other viu-tattva. It is only found in Ka,the source of all viu-tat tvas---avatras.This is all mentioned in theBhakti-rasmta-sindhu by RpaGosvm. Only in Govinda, Ka, are these extraordinary sweetnesses there. Ka is purabrahmarasasvarpa, advaya jna tattva. Rasaraja rKa, the King of all mellows, is asamardhva, paratattva vastuthe Absolute Truth and purnanda rasa-svrupaHe is the reservoir of all mellows

and complete in all mellows. Ka is completely full, there is no deficiency or incompleteness inHim. He is asamardhva, that means nobody is superior or equal to Him. That is Ka, and all Kasmdhuryas are similarly asamardhva.That is Vrajendra-nandana rKa the son of NandaMahrja. So, Kas beauty is asamardhva saundarya and anupamaincomparable. Nobodysbeauty is equal to or superior to it.

The Embodiment of Supreme Bliss

Ka is completely fullpra-brahma, r Ka. This is very significant. If someoneunderstands and attains that pra-brahma, Ka, he will no longer feel any incompleteness and his

life has become successful. But as long as one has not attained that pra-brahma, Ka, he will feelincompleteness in his life. It is said that Ka is the complete full, paramnanda svarpatheembodiment of supreme bliss and ptakma, tmrmaHe is self-satisfied. There is noincompleteness in Him. Ka is the paripura rasavigrahathe completely full embodiment of allrasa. He is brahma-gopala and uj jvala-nilamai.

We will find, that in everybody there is some incompleteness. Only in Ka there is noincompleteness at all. So for one who understands Him and attains Him, there will also be noincompleteness. That is the supreme perfection of our human birth.

Alljvas, which are very tiny differentiated parts of Kavibhinna, feel incompletenessand deficiency Even thevasviu-tattva expansions of the Lord, have incompleteness. Thenwhat to speak of the differentiated partsthejvas . No avatra or viu-tattva is called pra-brahma, only Ka. So Ka is sarvi-sarvvatr-sarva aktimnHe is the source of allavatras and viu-tattvas, He is all-powerful. Whatever mdhuryassweetness of beautyotherviu-tattvas or avatras have, that is only a particle of the beauty of pura-brahma, Ka.

ete ca-kal pusa

kas tu bhagavn svayam

(Bhag.1.3.28)

They are all plenary portions or portions of the portions of Ka. Ka is svayamBhagavnthe source of all avatras and as. So Ka has pura mdhurya His beauty iscompletely full. That is so incomparable and excellent that even Ka Himself becomes enchantedby it, what to speak of others.


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Rascal Brahm!

Everybody within the three planetary systems feels incompleteness and it manifests itselfthrough the five knowledge acquiring senses; the eyes, the tongue, the nose, the ears and the senseof touch. The objects for these senses are;

rpa, rasa, gandha, abda, spara. Rpaform, is the

object of enjoyment for the eye; rasataste, for the tongue; gandhasmell, for the nose;abdasound, for the ear and sparatouch, for the sense of touch, the skin. So thisincompleteness is manifest through these rpa, rasa, gandha, abda, spara.

And how will this need be completely satisfied paritpti? Only by getting Ka. It is notpossible otherwise. Our eyes want to see various forms that are more and more beautiful. The eyewants to see increasingly beautiful forms in this material world but still it is never satisfied. The eyefeels deficiency and similarly the ear. The ear wants to hear sounds that are more and more sweet.But still it never feels satisfied. Also the tongue wants to taste more and more palatable dishes, still it

finds no satisfaction.

But when the eye sees the all-beautiful form of ymasundara, whose beauty excels that ofcrores of cupids, it wants to see such beauty without the blinking of the eyes. Then such a personchastises Lord Brahm, That rascal Brahm does not know how to create nicely.

atpta haiy kane vidhira nindana

avidagdha vidhi bhla n jane sjana

koi netra nhi di la, sabe di la duithte nimea,ka ki dekhiba mui

(Cc.di 4.150,151)

He has not given me crores of eyes. He gave me two eyes only and then also eyelids, so myeyes blink. How then can I see the beauty of Ka? My eyelids are blinking and creating obstructionin

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